Skip to main content

Full text of "An exposition of the Old and New Testament"

See other formats 


1. 10.  l^ 


EXPOSITION   \^/''^^om2 


Old  and  New  Testament: 


EACH  CHAPTER  IS  SUMMED  UP  IN  ITS  CONTEhl  S ;  THE  SACRED  TEXT  INSERTED 

AT  LARGE,  IN  DISTINCT  PARAGRAPHS ;  EACH  PARAGRAPH  REDUCED 

TO  ITS  PROPER  HEADS ;  THE  SENSE  GIVEN, 

AND  LARGELY  ILLUSTRATED; 


PRACTICAL    REMARKS   AND  OBSERVATIONS: 


BY  MATTHEW  HENRY,    i 


EDITED  BY 

THE  REV.  GEORGE  BURDER,  AND  THE  REV.  JOSEPH  HUGHES,  A    M 

WITH  THE 

LIFE     OF    THE     AUTHOR, 

BY  THE 
REV,   SAMUEL    PALMER. 

JFitst   American   ISditton: 

TO  WHICH  IS  PREFIXED, 

A   PREFACE, 

BY    ARCHIBALD   ALEXANDER,  D.  D. 

rnOFESSOR    of    theology    in    THE    SEMINARY    AT    FRINOKTON,   H.   3. 


VOL.  III. 


PHILADELPHIA : 
ED.   HARRINGTON   &   GEO.   D.   HASWELL, 

MARKET    STREET 


AK 


EXPOSITION, 


WITH 


PRACTICAL,    OBSERVATIONS 


UPON  THE 


POETICAL  BOOKS 


OF  THE 


OLD     TESTAMENT, 


NAMELY^ 


JOB, 

PSALMS, 

PROVERBS, 


ECCLESIASTES, 

AlTD 

SOLOMON'S  SONG. 


,  '\ 


THE 


PREFACE 


TO  THK 


POETICAL  BOOKS. 


These  five  books  of  scripture,  which  I  have  here  endeavoured,  according  to  the  measure  of  the  gift 
given  to  me,  to  explain  and  improve,  for  the  use  of  those  who  desire  to  read  them,  not  only  with  under- 
standing, but  to  their  edification — though  they  have  the  same  divine  origin,  design,  and  authority,  as 
those  that  went  before,  yet,  upon  some  accounts,  are  of  a  very  different  nature  from  them,  and  froni  the 
rest  of  the  sacred  writings:  such  variety  of  methods  has  Infinite  Wisdom  seen  fit  to  take,  in  conveying  the 
light  of  divine  revelation  to  the  children  of  men,  that  this  heavenly  food  might  have  (as  the  Jews  sa\  of 
the  manna)  something  in  it  agreeable  to  ever)'  palate,  and  suited  to  every  constitution.  If  every  eye  be 
not  thus  oj)ened,  every  mouth  will  be  stopped,  and  such  as  perish  in  their  ignorance  will  be  left  without 
excuse.  IVe  have  fiified  unto  you,  and  ye  have  not  danced:  ivehave  mourned  unto  you,  and  ye  have  hot 
lamented,  MaXth.  xi.  17. 

1.  The  books  of  scripture  have  hitherto  been,  for  the  most  part,  very  plain  and  easy  narratives  of  mat- 
ter of  fact,  which  he  that  runs  may  read  and  understand,  and  which  are  milk  for  babes,  such  as  they  can 
receive  and  digest,  and  both  entertain  and  nourish  themselves  with.  The  waters  of  the  sanctuary  have 
liitherto  been  but  to  the  ankles  or  to  the  knees,  such  as  a  lamb  might  wade  in,  to  drink  of  and  wash 
in;  but  here  we  are  advanced  to  a  higher  form  in  God's  school,  and  have  books  put  into  our  hands,  where- 
in are  many  things  dark,  and  hard  to  be  understood,  which  we  do  not  apprehend  the  meaning  of  so  sud- 
tlenly  and  so  certainly  as  we  could  wish;  the  study  whereof  requires  a  more  close  application  of  mind,  a 
greater  intenseness  of  thought,  and  the  accomplishing  of  a  diligent  search,  which  yet  the  treasure  hid  in 
them,  when  it  is  found,  will  abundantly  recompense.  The  waters  of  the  sanctuary  are  here  to  the  loins, 
and  still,  as  we  go  forward,  we  shall  find  the  waters  still  risen  in  the  prophetical  books,  waters  to  snvim 
in,  (Ezek.  xlvii.  3««5.)  not  fordable,  nor  otherwise  to  be  passed  over;  depths  in  which  an  elephant  will 
not  find  footing;  strong  meat  for  strong  meji.  The  same  method  is  observable  in  the  New  Testament, 
where  we  find  the  plain  history  of  Christ  and  his  gospel  placed  first  in  the  Evangelists,  and  the  Acts  of 
the  Apostles;  then  the  mystery  of  both  in  the  Epistles,  which  are  more  difficult  to  be  understood;  and, 
lastly,  the  prophecies  of  things  to  come,  in  the  Apocalyptic  visions. 

This  method,  so  exactly  observed  in  both  the  Testaments,  directs  us  in  what  order  to  proceed,  both  in 
studying  the  things  of  God  ourselves,  and  in  teaching  them  to  others;  we  must  go  in  the  order  that  the 
scripture  does;  and  where  can  we  expect  to  find  a  better  method  of  divinity,  and  a  better  method  of 
preaching.^ 

1.  We  must  begin  with  those  things  that  are  most  plain  and  easy,  as,  blessed  be  God,  those  things  are 
wliich  are  most  necessary  to  salvation,  and  of  the  greatest  use.  We  must  lay  our  foundation  firm,  in  a 
sound  experimental  knowledge  of  the  principles  of  religion,  and  then  the  superstructure  will  be  well- 
reared,  and  stand  firm.  It  is  not  safe  to  launch  out  into  the  deep  at  first,  or  to  venture  into  points  difficult 
and  controverted,  until  we  have  first  thoroughly  digested  the  elements  of  the  oracles  of  God,  and  turned 
them  insuccum  et  sanguinem— juice  and  blood.  Those  that  begin  their  Bible  at  the  wrong  end,  cnmmonlv 
use  their  knowledge  of  it  in  the  wrong  way. 

And,  in  training  up  others,  we  must  be  sure  to  ground  them  well  at  first  in  those  truths  of  God  which 
are  plain,  and  in  some  measure  level  to  their  capacity,  which  we  find  they  take  and  relish,  and  know 
how  to  make  use  of,  and  not  amuse  those  that  are  weak  with  things  above  them,  things  of  doul^tful  dis- 
putation, which  they  cannot  apprehend  any  certainty  of,  or  advantage  by.  Our  Lord  Jesus  spake  the 
word  to  the  people  as  they  were  able  to  hear  it,  (Mark  iv.  33.)  and  had  many  things  to  say  to  his  disci- 
ples which  he  did  not  say,  because  as  yet  they  could  not  bear  them,  John  xvi.  12,  13.  And  those  whom 
St.  Paul  could  not  sfieak  to  as  unto  spiritual — though  he  blamed  them  for  their  backwardness,  yet  he  ac- 
commodated himself  to  their  weakness,  and  spake  to  them  as  unto  babes  in  Christ,  1  Cor.  iii.  1,  2. 

2.  Yet  we  must  not  rest  in  these  things;  we  must  not  be  always  children,  that  have  need  of  milk,  but, 
nourished  up  witli  that,  and  gaining  strength,  we  must  go  on  to  perfection,  (Heb.  vi.  1.)  that,  having,  by 
reason  of  use,  our  spiritual  senses  exercised,  we  may  come  to  full  age,  and  put  away  childish  things,  and, 
forgetting  the  things  which  are  behind,  (Heb.  v.  14.)  that  is,  so  well  remembering  them,  (Phil.  iii.  13.^ 
that  we  need  not  be  still  poring  over  them,  as  those  that  are  ever  learning  the  same  lesson,  we  may  reach 


v^i  PREFACE. 

t  .!th  to  the  things  which  are  before.  Though  we  must  never  think  to  learn  abo\'e  our  B".l)]e,  as  long  as 
we  are  here  in  this  world,  yet  we  must  still  be  getting  forward  in  it.  Ye  have  divelt  long  enough  in  lliia 
mountain;  now  turn  you,  and  take  your  journey  onward  in  the  wilderness  toward  Canaan:  our  motto  must 
be  Plus  ultra — Onward.  And  then  shall  we  know,  if  thus,  by  regular  steps,  (Hos.  vi.  3.)  we  folloiv  on 
to  know  the  Lord,  and  what  the  mind  of  the  Lord  is. 

II.  The  books  of  scripture  ha\  e  hitherto  been  mostly  historical,  but  now  the  matter  is  of  another  na- 
ture; it  is  doctrinal  and  devotional,  preaching  and  praying.  In  this  way  of  writing,  as  well  as  in  the  forme: , 
a  great  deal  of  excellent  knowledge  is  conveyed,  which  ser\  es  very  valuable  pui-poses.  It  will  be  of  gor.d 
use  to  know,  not  only  what  others  did  that  went  before  us,  arxl  how  they  fared,  but  what  their  notions 
and  sentiments  were,  what  their  thoughts  and  affections  were,  that  we  may,  with  the  help  of  them,  form 
our  minds  ariijht. 

Plutarch's  Morals  are  reputed  as  useful  a  treasure  in  the  commonwealth  of  learning  as  Plutarcli's  Lives; 
and  the  wise  disquisitions  and  discourses  of  the  philosophers,  as  the  records  of  the  historians;  nor  is  this 
divine  philosophy,  (if  I  may  so  call  it,)  which  we  have  in  these  books,  less  needful,  or  less  serviceable, 
to  the  church,  than  the  sacred  history  was.     Blessed  be  God  for  both. 

III.  The  Jews  make  these  books  to  be  given  by  a  divine  inspiration  somewhat  different  from  that  both 
of  Moses  and  the  prophets.  The)*,  divided  the  books  of  the  Old  Testament  into  the  Law,  the  Prophets, 
and  the  '3^no — the  H-nVm^s,  which  Epiphanius  emphatically  translates  r(3«<j)«7=c — Things  written,  and 
these  books  are  more  commonly  called  among  the  Greeks  'Ayioyfia.<pi — Holy  Writings:  the  Jews  attribute 
them  to  that  distinct  kind  of  inspiration  which  they  call  a^-ipnnn — T'/ie  Holy  S/iirit.  Moses  they  supposed 
to  write  by  the  Spirit,  in  a  way  abo\  e  all  the  other  prophets,  for  with  him  God  spake  mouth  to  mouth, 
even  apfiarently ;  knew  him,  (Numb.  xii.  8.)  that  is,  conversed  with  him  face  toj'ace,  Deut.  xxxiv.  10. 
He  was  made  partaker  of  divine  revelation,  (as  Muimonides  distinguishes,  De  hund,  Legis,  c.  7.)  per 
vigiliam — while  awake,*  whereas  God 'manifested  himself  to  all  the  other  prophets  in  a  di'eam  or  vision: 
and  he  adds,  th  it  Moses  understood  the  words  of  prophecy  without  any  perturbation  or  astonishment  of 
mind,  whereas  the  other  prophets  commonly  fainted  and  were  troubled.  But  the  writers  of  the  Hagio- 
grapha  they  suppose  to  be  inspired  in  a  degree  somewhat  below  that  of  the  other  prophets,  and  to 
receive  divine  revelation,  not  as  they  did,  by  dreams,  and  visions,  and  voices,  but  (as  Maimonides  de- 
scribes it.  More  JVevochim — fiart  2.  ch.  45.)  they  perceived  some  power  to  rise  within  them,  and  rest 
upon  them,  which  urged  and  enabled  them  to  write  or  speak  far  above  their  own  natural  ability,  in  psalms 
or  hvmns,  or  in  history,  or  in  rules  of  good  living,  still  enjoying  the  ordinary  vigour  and  use  of  their  senses. 
liCt  David  himself  describe  it.  The  Sfiirit  of  the  Lord  sfiake  by  me,  and  his  word  was  in  my  tongue:  the 
God  of  Israel  said,  the  Rock  of  Israel  spake  to  me,  2  Sam.  xxiii.  2,  3.  This  gives  such  a  magnificent  ac- 
cnmt  of  the  inspiration  by  which  David  wrote,  that  I  see  not  why  it  should  be  made  inferior  to  that  of  the 
other  prophets,  for  David  is  expressly  called  a  firo/ihet.  Acts  ii.  30. 

B  it,  since  our  hand  is  in  with  the  Jewish  masters,  let  us  see  what  books  they  account  Hagiography. 
These  five  that  are  now  before  us  come,  without  dispute,  into  this  rank  of  sacred  writers,  and  the  book  of 
t'le  Laii\entations  is  not  unfitly  added  to  them.  Indeed,  the  Jews,  when  they  would  speak  critically, 
reckon  all  those  songs  which  we  meet  with  in  the  Old  Testament  among  the  Hagiographa;  for,  though 
tliey  were  penned  by  prophets,  and  under  the  direction  of  the  Holy  Ghost,  yet,  because  they  were  not 
the  p'oper  result  of  a.visu?n  firopheticum — prophetic  vision,  they  were  not  strictly  prophecy.  As  to  the 
Historical  Books,  they  distinguish;  (but  I  think  it  is  a  distinction  without  a  difference;)  some  of  them  they 
assign  to  the  prophets,  calling  them  t\\t  profihe'x  priores — the  former  firophets,  namely,  Joshua,  Judges, 
and  the  two  books  of  the  Kings;  but  others  they  rank  among  the  Hagiographa,  as,  the  book  of  Ruth, 
(which  yet  is  but  an  appendix  to  the  book  of  Judges,)  the  two  books  of  Chronicles,  with  Ezra,  Nehemiah, 
and  the  book  of  Esther,  which  last  the  Rabbins  have  a  great  value  for,  and  think  it  is  to  be  had  in  equal 
esteem  with  the  law  of  Moses  itself,  that  it  shall  last  as  long  as  it  lasts,  and  shall  survive  the  writings  of 
the  prophets.  And,  lastly,  they  reckon  the  book  of  Daniel  among  the  Hagiographa,!  for  which  no  reason 
can  be  given,  since  he  was  not  inferior  to  any  of  the  prophets  in  the  gift  of  prophecy:  and,  therefore,  the 
learned  Mr.  Smith  thinks  that  their  placing  him  among  the  Hagiographical  writers  was  fortuitous,  and  by 
mistake.  :|:  » 

Mr.  Smith,  in  his  Discourse,  before  quoted,  though  he  supposes  this  kind  of  divine  inspiration  to  be 
more  "  fiacatc  and  serene  than  that  which  was  strictly  called  prophecy,  not  acting  so  much  upon  the  imagi- 
nation, but  seating  itself  in  the  higher  and  purer  faculties  of  the  soul,  yet  shows  that  it  manifested  itself 
t  )  be  of  a  divine  nature,  not  only  as  it  always  acted  pious  snuls  into  strains  of  devotion,  or  moved  tlieni 
strangely  to  dictate  matters  of  true  piety  and  goodness,  but  as  it  came  in  abruptly  upon  the  minds  of  thosv! 
holy  men,  and  transported  them  from  the  temper  of  mind  they  were  in  before;  so  that  they  perceived 
themselves  captivated  by  the  power  of  some  higher  light  than  that  which  their  own  understanding  com- 
monly poured  out  upon  them;  and  this,  says  he,  was  a  kind  of  vital  form  to  that  light  of  divine  and  sanc- 
tified re  I  son  which  they  were  perpetually  possessed  of,  and  that  constant  frame  of  holiness  and  goodness 
which  dwelt  in  their  hallowed  minds."  We  have  reason  to  glorify  that  God  of  Israel  who  gave  such 
ftovjrr  unto  mm,  and  has  here  transmitted  to  us  the  blessed  products  of  that  power. 

IV.  The  stvle  and  composition  of  tliese  books  are  different  from  those  that  go  befoi-e  and  those  thut 
fallow.  Ovu-  Sa\  iour  divides  the  books  of  the  Old  Testament  into  the  Law,  the  Prophets,  and  the  Ps.dms, 
(Luke  xxiv.  44.)  and  thereby  teaches  us  to  distinguish  those  books  that  are  poetical,  or  metrical,  from 
t  \e  L  iw  and  the  Prophets;  and  such  are  all  these  that  are  now  before  us,  except  Ecclesiastes,  which  yet, 
having  something  restrained  in  its  style,  may  well  enough  be  reckoned  among  them.  They  are  books 
in  verse,  according  to  the  ancient  rules  of  versifying,  though  not  according  to  the  Greek  and  Latin 
prosodies. 

S'^mc  of  the  ancients  call  these  five  books  the  second  Pentateuch  of  the  Old  Testament,^  five  snrred 
volumes,  which  arc  as  the  satellites  to  the  five  books  of  the  law  of  Moses.  Gregory  .Yar.iunzen,  [carm. 
33.  /;.  98.1])  r,\lls  these  <t\  <rtx'^p^i  Trivn — the  five  metrical  books;  first,  Jolj,  (so  he  reckons  t'leni  up,)  then 
David,  then  the  three  of  Solomon,  Ecclcsiistes,  tlie  Song,  and  Proverbs,  jlmfihilochius,  Bishcp  nt  Ico 
nium,  in  his  Iambic  Poem  to  Srleiicus,  reckons  them  up  particularly,  and  calls  them  r/;:^"/'"^  tts'vts  Bi0\;i(~ 

*  See  Mr  Smith's  Uisciiurse  on  I'ruplii-ty,  rA.  II  t  Ilil.  Mcgil   c   -2   ^11.  t  Vii!    Ilnttincpr.  Tlirsnur.  I'liilnl.  lib  0   r.ip.  1.  ^3 

^Damasceii.  Grlhod.  Fid.  I.  4.  tap.  18.  (I  Viil.  Siiicer.  Tliesaur.  in  O'X'^h 


PREFACE.  '  vii 

the  Jive  verse-books.  Efiifihanius,  (lib.  de  fionder.  et  mensur.  fi.  533.  J  Triyrt  riy^pii: — (he  ^ve  verse- 
books.  And  CyrU.  Hierosol.  Collect.  A.  p.  Cmihi — m  Tnj/ cq/zy  J  30.  calls  these  five  books  ra  s-i;t«/ia — books 
in  verse.  Polychronius,  in  his  prologue  to  Job,  says,  that,  as  those  that  are  without,  call  their  tragedies 
and  comedies  noi>\Tix.a. — Poetics,  so,  in  sacred  writ,  those  books  which  are  composed  in  Hebrew  metre, 
(of  which  he  reckons  Job  the  first,)  we  call  Ti^iipa  ht0xid — Hooks  in  verse,  written  koto,  g-i^ov — according 
to  order.  What  is  written  in  metre,  or  rhythm,  is  so  called  from  /utTpo; — a  measure,  and  o.pifijuo( — a  nu?n- 
her,  because  regulated  by  certain  measures,  or  numbers  of  syllables,  which  please  the  ear  with  their 
smoothness  and  cadency,  and  so  insinuate  the  matter  the  more  movingly  and  powerfully  into  the  fancy. 

Sir  William  Temple,*  in  his  essay  upon  poetry,  thinks  it  is  generally  agreed  to  have  been  the  first  sort 
of  writing  that  was  used  in  the  world;  nay,  that,  in  several  nations,  poetical  compositions  preceded  the 
very  invention  or  usage  of  letters.  The  Spaniards  (he  says)  found  in  America  many  strains  of  poetry, 
and  such  as  seemed  to  flow  from  a  true  poetic  vein,  before  any  letters  were  known  in  those  regions.  The 
same  (says  he)  is  probable  of  the  Scythians  and  Grecians:  the  oracles  of  Apollo  were  delivered  in  verse; 
so  were  those  of  the  Sibyls.  And  Tacitus  says,  that  the  ancient  Germans  had  no  annals  or  records  but 
what  were  in  verse.  Homer  and  Hesiod  wrote  their  poems  (the  very  Alcoran  of  the  Pagan  Dsmonology) 
many  ages  before  the  appearing  of  any  of  the  Greek  philosophers  or  historians;  and,  long  before  them, 
(if  we  may  give  credit  to  the  antiquities  of  Greece,)  even  before  the  days  of  David,  Orpheus  and  Linus 
were  celebrated  poets  and  musicians  in  Greece;  and,  at  the  same  time,  Carmenta,  the  mother  of  Evander, 
who  was  the  first  that  introduced  letters  among  the  natives  of  Greece,  was  so  called  a  carmine^'rom  a 
song,  because  she  delivered  herself  in  verse.  And  in  such  veneration  was  this  way  of  writing  among  the 
ancients,  that  their  poets  were  called  Vates — Prophets,  and  their  muses  were  deified. 

But,  which  is  more  certain  and  considerable,  the  most  ancient  composition  that  we  meet  with  in  scrip- 
ture was  the  song  of  Moses  at  the  Red  Sea,  (Exod.  xv. )  which  we  find  before  the  very  first  mention  of 
writing,  for  that  occurs  not  until  Exod.  xvii.  14.  when  God  bade  Moses  write  a  memorial  of  the  war  with 
Amalek.  The  first,  and  indeed  the  true  and  general  end  of  writing,  is,  the  help  of  memory;  and  poetry 
does  in  some  measure  answer  that  end,  and  even  in  the  want  of  writing,  much  more  with  writing,  helps 
to  preserve  the  remembrance  of  ancient  things.  The  book  of  the  wars  of  the  Lord,  (Numb.  xxi.  14.) 
and  the  book  of  Jasher,  (Josh.  x.  13.  2  Sam.  i.  18.)  seem  to  have  been  both  written  in  poetic  measures. 

Many  sacred  songs  we  meet  with  in  the  Old  Testament,  scattered  both  in  the  historical  and  proplietical 
books,  penned  on  particular  occasions,  which,  in  tli^  opinion  of  very  competent  judges,  "have  in  them  as 
true  and  noble  strains  of  poetry  and  picture  as  are  met  with  -in  any  other  language  whatsoever,  in  spite 
of  all  the  disadvantages  from  translations  into  so  different  tongues  and  common  prose;f  nay,  are  nobler 
examples  of  the  true  sublime  style  of  poetry  than  any  that  can  be  found  in  the  Pagan  writers;  the  images 
are  so  strong,  the  thoughts  so  great,  the  expressions  so  divine,  and  the  figures  so  admirably  bold  and 
moving,  that  the  wonderful  manner  of  these  writers  is  quite  inimitable.":}:  It  is  fit  that  what  is  emploved 
in  the  service  of  the  sanctuary  should  be  the  best  in  its  kind. 

The  books  here  put  together  are  poetical.  Job  is  an  heroic  poem;  the  book  of  Psalms,  a  collection  of 
divine  odes  or  lyrics;  Solomon's  Song,  a  pastoral  and  an  epithalamium:  they  are  poetical,  and  yet  sacred 
and  serious,  grave  and  full  of  majesty.  They  have  a  poetic  force  and  flame,  without  poetic  fuiy  and 
fiction,  and  strangely  command  and  move  the  affections,  without  corrupting  the  imagination,  or  putting 
a  cheat  upon  it;  and  while  they  gratify  tlie  ear,  they  edify  the  mind,  and  profit  the  more  by  pleasing.  It 
is,  therefore,  much  to  be  lamented  that  so  powerful  an  art,  which  was  at  first  consecrated  to  the  honour 
of  God,  and  has  been  so  often  employed  in  his  service,  should  be  debauched,  as  it  has  been,  and  is  at  this 
day,  into  the  service  of  his  enemies;  that  his  corn,  and  wine,  and  oil,  should  be  prepared  for  Baal. 

V.  As  the  manner  of  the  composition  of  these  books  is  excellent,  and  very  proper  to  engage  the  atten- 
tion, move  the  affections,  and  fix  them  in  the  memory,  so  the  matter  is  highly  useful,  and  such  as  will  be 
every  way  serviceable  to  us.  They  have  in  them  the  veiy  sum  and  substance  of  religion,  and  what  they 
contain  is  more  fitted  to  our  hand,  and  made  ready  for  use,  than  any  part  of  the  Old  Testament;  upon 
which  account,  if  we  may  be  allowed  to  compare  one  star  with  another,  in  the  firmament  of  the  scripture, 
these  will  be  reckoned  stars  of  the  first  magnitude. 

All  scripture  is  profitable  (and  this  part  of  it  in  a  special  manner)  for  instruction  in  doctrine,  in  devo- 
tion, and  in  the  right  ordering  of  the  conversation.  -The  book  of  Job  directs  us  what  we  are  to  believe 
concerning  God;  the  book  of  Psalms,  how  we  are  to  worship  him,  pay  our  homage  to  him,  and  maintain 
our  communion  with  him;  and  then  the  book  of  the  Proverbs  shows  very  particularlv  how  we  are  to 
govern  oursehes  h  -rda-yi  avets-po<pv — in  every  turn  of  human  life:  thus  shall  the  man  of  God,  bv  a  due  at- 
tendance to  these  lights,  be  perfect,  thoroughly  furnished  for  e\  cry  good  work.  And  these  are  placed 
according  to  their  natural  order,  as  well  as  according  to  the  order  of  time;  for  very  fitlv  are  we  first  led 
into  the  knowledge  of  God,  our  judgments  riglitly  formed  concerning  him,  and  our  mistakes  rectified; 
and  then  instructed  how  to  worship  him,  and  to  choose  the  things  that  please  him. 

We  have  here  much  of  natural  religion,  its  principles,  its  precepts — much  of  God,  his  infinite  perfec- 
tions, his  relations  to  man,  and  his  government  both  of  the  world  and  of  the  church :  here  is  much  of  Christ, 
who  is  the  Spring,  and  Soul,  and  Centre,  of  revealed  religion,  and  whom  both  Job  :md  David  were  emi- 
nent types  of,  and  had  clear  and  happy  prospects  of.  We  have  here  that  which  will  be  of  use  to  enlight- 
en our  understandings,  and  to  acquaint  us  more  and  more  with  the  things  of  God,  with  the  deep  things  of 
God;  speculations  to  entertain  the  most  contemplative,  and  discoveries  to  satisfy  the  most  inquisitive,  and 
increase  the  knowledge  of  those  that  ai-e  most  knowing.  Here  is  that  also  which,  with  a  divine  light, 
will  bring  into  the  soul  the  heat  and  influence  of  a  divine  fire,  will  kindle  and  inflame  pious  and  devout 
affections,  on  which  wings  we  may  soar  upward,  until  we  enter  into  the  holiest.  We  may  here  be  in  the 
mount  with  God,  to  behold  his  .beauty;  and  when  we  come  down  from  that  mount,  if  we  retain  (as  we 
ought)  the  impressions  of  our  devotion  upon  our  spirits,  and  make  conscience  of  doing  that  good  which 
the  Lord  our  God  here  requires  of  us,  our  faces  shall  shine  before  all  with  whom  we  converse,  who  shall 
take  occasion  thence  to  glorify  our  Father  vjhich  is  in  heaven,  Matth.  v.  16. 

Thus  great,  thus  noble,  thus  truly  excellent,  is  the  subject,  and  thus  capable  of  being  impj-oved,  which 
gives  me  the  more  reason  to  be  ashamed  of  the  meanness  of  my  performance,  that  the  comment  breathes 
so  little  of  the  life  and  spirit  of  the  text.     "V^^e  often  wonder  at  those  that  are  not  at  all  affected  with  the 

*  Miscell.  part  2.  |  Sir  W.  Temple,  p.  329.  X  Sir  R.  Blacttmore's  preface  to  Job. 


vm  PREFACE. 

great  things  of  God,  and  have  no  taste  or  relish  of  them,  because  they  know  little  of  them :  but,  perhaps, 
we  have  more  reason  to  wonder  at  ourselves,  that,  conversing  so  frequently,  so  intimately,  with  them, 
we  are  not  more  affected  with  them,  so  as  even  to  bt  wholly  taken  up  with  them,  and  in  a  continual 
transport  of  delight  in  the  contemplation  of  them.  We  hope  to  be  so  shortly  in  the  meantime,  though, 
like  the  three  disciples  that  were  the  witnesses  of  Christ's  transfiguration  upon  the  mount,  we  are  but 
dull  and  sleepy,  yet  we  can  say.  Master,  it  w  good  to  be  here;  here  let  us  make  tabernacles,  Luke  ix.  32,  33. 
I  have  nothing  here  to  boast  of,  nothing  at  all;  but  a  great  deal  to  be  humbled  for,  that  I  have  not  come 
up  to  what  I  have  aimed  at,  in  respect  of  fulness  and  exactness.  In  the  review  of  it,  I  find  many  defects, 
and  those  who  are  critical  perhaps  will  meet  with  some  mistakes  in  it;  but  I  have  done  it  with  what  care 
I  could,  and  desire  to  be  thankful  to  God,  who,  by  his  grace,  has  carried  me  on  in  his  work  thus  far:  let  that 
gi-ace  have  all  the  glory,  (Phil.  ii.  13.)  which  works  in  us  both  to  will  and  to  do  whatever  he  will  or  do, 
that  is  good,  or  serves  any  good  purpose.  What  is  from  God,  I  trust,  shall  be  to  him,  shall  be  graciously 
accepted  by  him,  according  to  what  a  man  has,  and  not  according  to  what  he  has  not,  and  shall  be  of 
some  use  to  his  church;  and  what  is  from  myself,  that  is,  all  the  defects  and  errors,  shall,  I  tinist,  be 
favourably  passed  by  and  pardoned.  That  prayer  of  St,  Austin  is  mine,  Domine  Deus,  gusecungue  dixi 
in  his  libris  de  tuo,  agnoscant  et  tut;  et  gux  de  mco,  et  tu  ignoseeet  tui — JLord  God,  whatever  I  have  main- 
tained in  these  books  corresfiondent  with  what  is  contained  in  thine,  grant  that  thy  people  may  approve  as 
well  as  thyself;  whatever  is  but  the  doctrine  of  my  book,  forgive  thou,  and  grant  that  thy  people  may 
forgive  also. 

I  must  beg  likewise  to  own,  to  the  honour  of  our  great  Master,  that  I  have  found  the  work  to  be  its 
own  wages;  and  that  the  more  we  converse  with  the  word  of  God,  the  more  it  is  to  us  as  the  honey  and 
the  honeycomb,  Ps.  xix.  10.  In  gathering  some  gleanings  of  this  harvest  for  others,  we  may  feast  our- 
selves; and  when  we  are  enabled,  by  the  grace  of  God,  to  do  so,  we  are  best  qualified  to  feed  others.  I 
was  much  pleased  with  the  passage  I  lately  met  with  of  Erasmus,  that  great  scholar  and  celebrated  wit, 
in  an  epistle  dedicatory  before  his  book  De  Ratione  Concionandi,  where,  as  one  weary  of  the  world  and 
the  hurry  of  it,  he  expresses  an  earnest  desire  to  spend  the  rest  of  his  days  in  secret  communion  with 
Jesus  Christ,  encouraged  by  his  gracious  invitation  to  those  who  labour  and  are  heavy-laden  to  come  unto 
him  for  rest;  (Matth.  xi.  28.)  and  this  alone  is  that  which  he  thinks  will  yield  him  true  satisfaction.  I 
think  his  words  worth  transcribing,  and  such  as  deserve  to  be  inserted  among  the  testimonies  of  great 
men  to  serious  godliness.  Kegue  guisguam  facile  cr^at  guam  misere  animus  jamdudum  affectet  ab  his 
laboribus  in  tranguillum  oMum  secedere,  guodgue  superest  vitge,  (superest  autem  vix  brevis  palmus  srve 
pugillus,)  solum  cum  eo  solo  collogui,  gui  clamavit  olim,  (nee  hodie  mutat  vocem  suam,)  "  Venite  ad 
me,  omnes  gui  laboratis,  et  onerati  estis,  ego  rejiciam  vos;"  guandoguidem  in  tam  turbulento,  ne  dicam 
furente,  sseculo,  in  tot  molestiis  guaa  vel  ipsa  tempora  publici  invehunt,  vel privatim  adfert  setas  ac  va- 
letudo,  nihil  reperio  in  guo  mens  mea  libentiius  conguiescat  guam  in  hoc  arcano  colloguio — J^o  one  will 
easily  believe  ho%v  anxiously,  for  a  long  time  past,  J  have  wished  to  retire  from  these  labours  into  a  scene 
oftranguillity,  and,  during  the  remainder  of  life,  (dwindled,  it  is  true,  to  the  shortest  span,  J  to  converse 
only  with  him  who  once  cried,  (nor  does  he  now  retract,  J  "  Come  unto  me,  all  ye  that  labour,  and  are 
heavy-laden,  and  I  will  refresh  you;"  for  in  this  turbulent,  not  to  say  furious,  age,  the  many  public 
sources  of  disguietude  connected  with  the  infirmities  of  advancing  age  leave  no  solace  to  my  mind  to  be  com- 
pared with  this  secret  communion.  In  the  pleasing  contemplation  of  the  divine  beauty  and  benignity  we  hope 
to  spend  a  blessed  eternity,  and  therefore  in  this  work  it  is  good  to  spend  as  much  as  may  be  of  our  time. 
One  volume  more,  containing  the  Prophetical  books,  will  finish  the  Old  Testament,  if  the  Lord  con- 
tinue my  life,  and  leisure,  and  ability  of  mind  and"  body  for  this  work.  It  is  begim,  and  I  fir.-i  it  will  be 
larger  than  any  of  the  other  volumes,  and  longer  in  the  doing;  but  as  God,  by  his  grace,  shall  funiish  me 
for  it,  and  assist  me  in  it,  (without  which  grace  I  am  nothing,  less  than  nothing,)  it  shall  be  carried  on 
with  all  convenient  speed;  and  sat  cito,  si  sat  bene — if  with  sufficient  ability,  it  will  be  with  sufficient  speed. 
I  desire  the  prayers  of  my  friends,  that  God  would  minister  seed  to  the  sower,  and  bread  to  the  eaters, 
(Isa.  Iv.  10.)  that  he  would  multiply  the  seed  sown,  and  increase  the  fruits  of  our  righteousness;  (2  Cor. 
ix.  10.)  that  so  he  who  sows  and  they  who  reap  may  rejoice  together;  (John  iv.  36.)  and  the  great  Lord 
of  the  harvest  shall  have  the  glory  oi  alU 

M.  H. 
Cheater,  May  13,  1710. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 
OF  THE  BOOK  OF 

JOB. 


This  book  of  Job  stands  by  itself,  is  not  connected  with  any  other,  and  is  therefore  to  be  considered  alone. 
Many  copies  of  the  Hebrew  Bible  place  it  after  the  book  of  Psalms,  and  some  after  the  Proverbs,  which 
perhaps  has  given  occasion  to  some  learned  men  to  imagine  it  to  be  written  by  Isaiah,  or  some  of  the 
later  prophets.  But,  as  the  subject  appears  to  have  been  much  more  ancient,  so  we  have  no  reason  to 
think  but  that  the  composition  of  the  book  was,  and  that  therefore  it  is  most  fitly  placed  first  in  this 
collection  of  divine  morals:  also,  being  doctrinal,  it  is  proper  to  precede,  and 'introduce,  the  book  of 
Psalms,  which  is  devotional,  and  the  book  of  Proverbs,  which  is  practical;  for  how  shall  we  worship 
or  obey  a  God  whom  we  know  not? 

As  to  this  book, 

I.  We  are  sure  that  it  is  given  by  insfiiration  of  God,  though  ive  are  not  certain  who  was  the  fienman  of 
it.  The  Jews,  though  no  friends  to  Job,  because  he  was  a  stranger  to  the  commonwealth  of  Israel,  yet, 
as  faithful  conservators  of  the  oraclen  of  God  committed  to  them,  always  retained  this  book  in  their  sa- 
cred canon.  The  history  is  referred  to  by  one  apostle;  (James,  v.  11.')  and  one  passage  {ch.  v.  13.)  is 
quoted  by  another  apostle,  with  the  usual  form  of  quoting  scripture.  It  is  written,  1  Cor.  iii.  19.  It  is 
the  opinion  of  many  of  the  ancients,  that  this  history  was  written  by  Moses  himself  in  Midian,  and  de- 
livered to  his  suffering  brethren  in  Egypt,  for  their  support  and  comfort  under  their  burthens,  and  the 
encouragement  of  their  hope  that  God  would,  in  due  time,  deliver  and  enrich  them,  as  he  did  this  pa- 
tient sufferer.  Some  conjecture  that  it  was  written  originally  in  Arabic,  and  afterward  translated  into 
Hebrew,  for  the  use  of  the  Jewish  church,  by  Solomon,  (so  Monsieur  Jurieu,)  or  some  other  inspired 
writer.  It  seems  most  probable  to  me,  that  Elihu  was  the  penman  of  it,  at  least  of  the  discourses,  be- 
cause (ch.  xxxii.  15,  16.)  he  mingles  the  words  of  an  historian  with  those  of  a  disputant:  but  Moses 
perhaps  wrote  the  two  first  chapters  and  the  last,  to  give  light  to  the  discourses;  for  in  them  God  is 
frequently  called  Jehovah,  but  not  once  in  all  the  discourses,  except  ch.  xii.  9.  That  name  was  but 
little  known  to  the  patriarchs  before  Moses,  Exod.  vi.  3.  If  Job  wrote  it  himself,  some  of  the  Jewish 
writers  themselves  own  him  afirofihet  among  the  Gentiles;  if  Elihu,  we  find  he  had  a  spirit  of  prophecy 
which  filled  him  with  matter,  and  constrained  him,  ch.  xxxii.  18. 

TI.  We  are  sure  that  it  is,  for  the  substance  of  it,  a  true  history,  and  not  a  romance,  though  the  dialogues 
are  fioetical.  No  doubt  there  was  such  a  man  as  Job;  the  prophet  Ezekiel  names  him  with  Noah  and 
Daniel,  Ezek.  xiv.  14.  The  narrative  we  have  here  of  his  prosperity  and  piety,  his  strange  afflictions 
and  exeniplary  patience,  the  substance  of  his  conferences  with  his  friends,  and  God's  discourse  with 
him  out  of^the  whirlwind,  with  his  retum,  at  length,  to  a  very  prosperous  condition,  no  doubt,  is  exactly 
true,  though  the  inspired  penman  is  allowed  the  usual  liberty  of  putting  the  matter  of  which  Job  and 
his  friends  discoursed,  into  his  own  words. 

III.  We  are  sure  that  it  is  very  ancient,  though  we  cannot  fix  the  precise  tiyne  either  when  .Job  lived,  or 
when  the  book  was  written.  So  many,  so  evident,  are  its  hoaiy  hairs,  the  marks  of  its  antiquity,  that 
we  ha\  e  reason  to  think  it  of  equal  date  with  the  book  of  Genesis  itself,  and  that  holy  Job  was  contem- 
poraty  with  Isaac  and  Jacob;  though  not  co-heir  with  them  <'f  the  promise  of  the  earthly  Canaan,  vet  a 
joint-expectant  with  them  of  the  better  country,  that  is,  t/ic  heavenly.  Probably,  he  was  of  the  poste- 
rity of  Nahor,  Abraham's  brother,  whose  first-born  was  Cz,  {(\en.  xxii.  21.)  and  in  whose  family  re- 
ligion was,  for  some  ages,  kept  up,  as  appears,  Gen.  xxxi.  53.  where  God  is  called,  not  only  the  God  of 
Abraham,  but  the  God  of  JSTahor.  He  lived  before  the  age  of  man  was  shortened  to  70  of  80,  as  it  was 
in  Moses's  time;  before  sacrifices  were  confined  to  one  altar;  before  the  general  apostasy  of  the  nations 
from  the  knowledge  and  worship  of  the  true  God;  and  while  yet  there  was  no  other  idolatry  known 
than  the  worship  of  the  sun  and  moon,  and  that  punished  by  the  Judges,  ch.  xxxi.  26,  28.  He  lived 
while  God  was  known  by  the  name  of  God  Almighty,  more  than  by  the  name  of  Jehovah;  for  he  is 

Vor-.  HI. — R 


10  JOB.  I. 

called  Shaddai — the  Almighty,  above  thirty  times  in  this  book:  he  lived  while  divine  knowledge  was 
conveyed,  not  by  writing,  but  by  tradition ;  for  to  that  appeals  are  hei  e  made,  ch:  viii.  8. — xxi.  29. — xv 
18. — V.  1.  And  we  have  therefore  reason  to  think  that  he  lived  before  Moses,  because  here  is  no 
mention  at  all  of  the  deliverance  of  Israel  out  of  Egypt,  or  the  giving  of  the  law.  Tliere  is  indeed  one 
passage  which  might  be  made  to  allude  to  the  drowning  of  Pharaoh,  {ch.  xxvi.  12.)  He  dhndeth  the  sea 
with  his  poiver,  and  by  his  understanding  he  smiteth  through  Rahab;  which  name  Egypt  is  very  fre- 
quently called  by  in  scripture,  as  Ps.  Ixxxvii.  4. — Ixxxix.  10..  Isa.  li.  9.  But  that  may  as  well  refer  to 
the  proud  waves  of  the  sea.  We  conclude  therefore  that  we  are  here  got  back  to  the  patriarchal  age, 
and,  beside  its  authority,  we  receive  tliis  book  with  \  eneration  for  its  antiquity. 
IV.  We  are  sure  that  it  is  of  great  use  to  the  church,  and  to  every  good  Christian,  though  there  are 
inany  passages  in  it  dark  and  hard  to  be  understood.  We  cannot  perhaps  be  confident  of  the  true 
meaning  of  every  Arabic  word  and  phrase  we  meet  with  in  it.  It  is  a  book  that  finds  a  great  deal  of 
work  for  the  critics;  but  enough  is  plain  to  make  the  whole  profitable,  and  it  was  all  written  for  our 
learning.  This  noble  poem  presents  to  us,  in  very  clear  and  lively  characters,  these  five  things  among 
others: — 

1.  A  monument  of  firimitive  theology.  The  first  and  great  principles  of  the  light  of  nature,  on  which 
oatural  religion  is  founded,  are  here,  in  a  warm,  and  long,  and  learned,  dispute,  not  only  taken  for 
granted  on  all  sides,  and  not  the  least  doubt  made  of  them,  but  by  common  consent  plainly  laid  down  as 
eternal  truths,  illustrated  and  urged  as  affecting  commanding  truths.  Were  ever  the  being  of  God,  his 
glorious  attributes  and  perfections,  his  unsearchable  wisdom,  his  irresistible  power,  his  inconceivable 
glory,  his  inflexible  justice,  and  his  incontestable  sovereignty,  discoursed  of  with  more  clearness,  fulness, 
reveren -e,  and  divine  eloquence,  than  in  this  book?  The  creation  of  the  world,  and  the  government  of 
it,  are  here  admirably  described,  not  as.matters  of  nice  speculation,  but  as  laying  most  powerful  obliga- 
tions upon  us  to  fear  and  serve,  to  submit  to,  and  trust  in,  our  Creator,  Owner,  Lord,  and  Ruler.  Moral 
good  and  evil,  virtue  and  vice,  were  never  drawn  more  to  the  life,  (the  beauty  of  the  one  and  the 
deformity  of  the  other,)  than  in  this  book;  nor  the  inviolable  rule  of  God's  judgment  more  plainly  laid 
down.  That  happy  are  the  righteous,  it  shall  be  well  with  them;  and  wo  to  the  wicked,  it  shall  be  ill  with 
them.  These  are  not  questions  of  the  schools,  to  keep  the  learned  world  in  action,  nor  engines  of  state, 
to  keep  the  unlearned  world  in  awe;  no,  it  appears  by  this  book  that  they  are  sacred  truths  of  undoubt- 
ed certainty,  and  which  all  the  wise  and  sober  part  of  mankind  have  in  every  age  subscribed  and  sub- 
mitted to. 

2.  It  presents  us  with  a  sfiecimen  of  Gentile  fiiety.  This  great  saint  descended,  not  from  Abraham,  but 
Nahor;  or,  if  from  Abraham,  not  from  Isaac,  but  from  one  of  the  sons  of  the  concubines  that  were  sent 
into  the  east  country;  (Gen.  xxv.  6.)  or,  if  from  Isaac,  yet  not  from  Jacob,  but  Esau;  so  that  he  was 
out  of  the  pale  of  the  covenant  of  peculiarity,  no  Israelite,  no  proselyte,  and  yet  none  like  him  for 
religion,  nor  such  a  favourite  of  heaven  upon  ttiis  earth.  It  was  a  truth,  therefore,  before  St.  Peter 
perceived  it,  that,  iwevery  nation,  he  that  fears  God,  and  works  righteousness,  is  accepted  of  him.  Acts 
X.  35.  There  were  children  of  God  scattered  abroad,  (John  xi.  52.)  beside  the  incorporated  children 
of  the  kingdom,  Matth.  viii.  11,  12. 

3.  It  presents  us  with  an  exposition  of  the  book  of  Providence,  and  a  clear  and  satisfactory  solution  of 
many  of  the  difficult  and  obscure  passages  of  it.  The  prosperity  of  the  wicked,  and  the  afflictions  of 
the  righteous,  have  always  been  reckoned  two  as  hard  chapters  as  any  in  that  book;  but  they  ai'e  here 
expounded,  and  reconciled  with  the  divine  wisdom,  purity,  and  goodness,  by  the  end  of  these  things. 

4.  It  presents  us  with  a  great  example  of  patience,  and  close  adherence  to  God,  in  the  midst  of  the  sorest 
calamities.  Sir  Richard  Blackmore's  most  ingenious  pen,  in  his  excellent  preface  to  his  paraphrase  on 
this  book,  makes  Job  a  hero  proper  for  an  epic  poem;  for,  (says  he,)  "He  appears  brave  in  distress, 
and  valiant  in  affliction,  maintains  his  virtue,  and  with  tint  his  character,  under  the  most  exasperating 
provocations  tliat  the  malice  of  hell  could  invent,  and  thereby  gives  a  most  noble  example  of  passive 
fortitude,  a  character  no  way  inferior  to  that  of  the  active  hero,"  &c. 

5.  It  presents  us  with  an  illustrious  tyfie  of  Christ,  the  particulars  of  which  we  shall  endeavour  to  take 
notice  of  as  we  go  along.  In  general.  Job  was  a  great  sufferer,  was  emptied  and  humbled,  but  in  order 
to  his  greater  glory.  So  Christ  abused  himself,  that  we  might  be  exalted.  The  learned  Bishop  Patrick 
quotes  St.  Jerom  more  than  once  speaking  of  Job  as  a  type  of  Christ,  who,  for  the  joy  that  was  set  be- 
fore him,  endured  the  cross,  who  was  persecuted  for  a  time  bv  men  and  devils,  and  seemed  forsaken 
<jf  God  too,  but  was  raised  up  to  be  an  intercessor  even  for  his  friends  that  had  added  affliction  to  his 
misery.  When  the  apostle  speaks  oitYve  patience  of  Job,  he  immediately  takes  notice  of  the  end  of  the 
Lord,  that  is,  of  the  Lord  Jesus,  (as  some  understand  it,)  typified  by  Job,  James  v.  11. 

In  this  l)ook  we  have,  (1.)  The  history  of  Job's  sufferings,  and  his  patience  under  them,  {ch.  i,  ii.)  not 
without  a  mixture  of  human  frailty,  ch.  iii.  (2.)  A  disjmte  between  him  and  his  friends  upon  them,  in 
which,  [1.]  The  opponents  were  "Eliphaz,  Bildad,  and  Zophar.  [2.]  The  respondent  was  Job.  [3.] 
The  moderators  were.  First,  Elihu,  ch.  xxxii...xxxvii. '  Secondly,  God  himself,  ch.  xxxviii.-.xlit 
("5. )  The  issue  of  all  in  Job's  honour  and  prosperity,  ch.  xlii.  Upon  the  whole,  we  learn,  that  many  are 
tl\e  afflictions  of  the  righteous,  but  that,  when  the  Lord  delivers  them  out  of  all,  the  trial  of  their  faith 
will  be  found  to  praise,  and  honour,  and  glory. 


JOB,  I. 


M 


CHAP.  1. 

The  history  of  Job  begins  here,  with  an  account,  I,  Of  his 
great  piety  in  general,  (v.  1.)  and  in  a  particular  in- 
stance, V.  5.  II.  Of  his  great  prosperity,  v.  2.  .4.  Ill- 
Of  the  malice  of  Satan  against  him,  and  the  permission 
he  obtained  to  try  his  constancy,  v.  6. .  12.  IV.  Of  the 
surprising  troubles  that  befell  him;  the  ruin  of  his  estate, 
(y.  13 .  .  17.)  and  the  death  of  his  children,  v.  18,  19.  V. 
Of  his  exemplary  patience  and  piety  under  these  troubles, 
V.  20. .  22.  In  all  which,  he  is  set  forth  for  an  example  of 
suffering  affliction,  from  which  no  prosperity  can  secure 
us,  but  through  which  integrity  and  uprightness  will 
preserve  us. 

J.  y  I ^HERE  was  a  man  in  the  land  of 
1  Uz,  whose  name  was  Job ;  and  that 
man  was  perfect  and  upright,  and  one  that 
f"ared  God,  and  eschewed  evil.  2.  And 
there  were  born  unto  him  seven  sons  and 
three  daughters.  3.  His  substance  also  was 
seven  thousand  sheep,  and  three  thousand 
camels,  and  five  hundred  yoke  of  oxen,  and 
five  hundred  she-asses,  and  a  very  great 
household  ;  so  that  tiiis  man  was  the  great- 
est of  all  the  men  of  the  east. 

Concerning  Job,  we  are  here  told, 

I.  That  he  was  a  m  in;  therefore  subject  to  like 
passions  as  we  are.  He  was  Ish,  a  worthy  man,  a 
man  of  note  and  eminency,  a  magistrate,  a  man  in 
avithority.  The  country  he  lived  in  was  the  land  of 
Uz,  in  the  eastern  part  of  Arabia,  which  lay  toward 
Chaldea,  near  Euphrates,  probably  not  far  from  Ur 
of  the  Chaldees,  whence  Abraham  was  called. 
When  God  called  one  good  man  out  of  that  coun- 
trv,  yet  he  left  not  himself  ivithoiU  witness,  but 
raisecl  up  another  in  it  to  be  i\.  preacher  of  righteous- 
fiefis.  God  has  his  remnant  in  all  places,  sealed  ones 
nut  of  every  nation,  as  well  as  out  of  every  tribe  of 
Israel,  Rev.  vii.  9.  It  was  the  privilege  of  the  land 
of  Uz  to  have  so  good  a  man  as  Job  in  it  ;  now  it 
was  jirabia  the  Hapfiy  indeed:  and  it  was  tlie 
})raise  of  Job,  that  he  was  eminently  good  in  so  bad 
a  place;  the  worse  others  were  round  about  him,  the 
better  he  was. 

His  name  Job,  or  Jjob,  (some  say,)  signifies  one 
hated,  and  counted  as  an  enemy;  others  make  it  to 
signify  one  that  grieves,  or  groans;  thus  the  sorrow 
he  carried  in  his  nanie  might  be  a  check  to  his  joy 
in  his  prosperity.  Dr.  Cave  derives  it  from  Jaab, 
to  love,  or  desire,  intimating  how  welcome  his  birth 
was  to  his  parents,  and  how  much  he  was  the  desire 
of  their  eyes;  and  yet  there  was  a  time  when  he 
cursed  the  day  of  his  birth.  Who  can  tell  what  the 
day  may  prove,  which  yet  begins  with  a  bright 
morning*  \ 

II.  That  he  was  a  very  good  man,  eminently 
pious,  and  better  than  his  neighbours.  He  mas  fier- 
f''ct  and  upright.    This  is  intended  to  show  us,  not 

only  what  reputation  he  had  among  men,  (that  he 
was  .generally  taken  for  an  honest  man,)  but  what 
was  really  his  character;  for  it  is  the  judgment  of 
God  concerning  him,  and  we  are  sure  that  is  ac- 
cording to  truth.  1.  Job  was  a  religious  man,  one 
that  feared  God,  that  is,  worshipped  him  according 
to  his  will,  and  governed  himself  bv  the  rules  -oJF 
the  divine  law  in  every  thing.  2.  He  was  sincere 
in  his  religion;  he  was  perfect,  not  sinless;  he  him- 
self owns,  (ch.  ix.  20.)  Tf  I  say  I  am  perfect,  I  shall 
be  proved  perx<erse.  But,  having  a  respect  to  all 
God's  commandments,  aiming  at  perfection,  he 
was  really  as  good  as  he  seemed  to  be,  and  did  not 
dissemble  in  his  profession  of  pietv;  his  heart  was 
sound,  and  his  eye  single.  Sincerity  is  gospel-per- 
fection; I  know  no  religion  without  it.     o.  He  was  i. 


upright  in  his  dealings  both  with  God  and  man ;  whs 
faithful  to  his  promises,  steady  in  his  counsels,  tn.c 
to  every  trust  reposed  in  him,  and  made  conscieiut- 
of  all  he  said  and  did.  See  Isa.  xxxiii.  15.  Though  he- 
was  not  o/ Israel,  he  was  indeed  an  Israelite  with- 
out guile.  4.  The  fear  of  God  i-eigning  in  his  hear: 
was  the  principle  that  governed  his  whole  con\  er- 
sation.  That  made  him  perfect  and  upright,  in  \var<l 
and  entire  for  God,  universal  and  uniform  in  religion ; 
that  kept  him  close  and  constant  to  his  duty. '  He 
feared  God,  had  a  reverence  for  his  majesty,  a  re- 
gard to  his  authority,  and  a  dread  of  his  wrath'.  5.  He 
dreaded  the  thought  of  doing  what  was  wrong;  witli 
the  utmost  abhorrence  and  detestation,  and,  witli  u 
constant  care  and  watchfulness,  he  eschewed  evU, 
avoided  all  appearances  of  sin  and  approaches  to  it, 
and  tliis,  because  of  the  fear  of  God,  Neh.  v.  15. 
The  fear  of  the  Lord  is  to  hate  evil;  (Prov.  viii.  13.) 
and  then,  by  the  fear  of  the  Lord  men  depart  fro?n 
evil,  Prov.  xvi.  6. 

III.  That  he  was  a  man  who  prospered  greatlv 
in  this  world,  and  made  a  considerable  figure  iii 
his  country.  He  was  prospei-ous,  and  yet  pious. 
Though  it  is  hard  and  rare,  it  is  not  impossible,  for 
a  rich  man  to  enter  into  the  kingdom  of  heaven:  with 
God,  even  this  is  possible,  and  bv  his  grace  the 
temptations  of  worldly  wealth  are  not  insuperable. 
He  was  pious,  and  his  piety  was  a  friend  to  his  pros- 
perity; for  godliness  has  the  promise  of  the  life  that 
now  is.  He  was  prosperous,  and  his  prosperity  put 
a  lustre  upon  his  piety,  and  gave  him,  who  was  so 
good,  so  much  greater  opportunity  of  doing  good. 
The  acts  of  his  piety  were  grateful  returns  to  God 
for  the  instances  of  his  prosperity;  and,  in  the  abun- 
dance of  the  good  things  God  gave  him,  he  served 
God  the  more  cheerfully. 

1.  He  had  a  numerous  family;  he  was  eminent 
for  religion,  and  yet  not  a  hermit;  not  a  recluse, 
but  the  father  and  master  of  a  family.  It  is  an  in- 
stance of  his  prosperity,  that  his  house  was  filled 
with  children,  which  are  a  heritage  of  the  Lord, 
and  liis  reward,  Ps.  cxxvii.  3.  He  had  sez^en  sons 
and  three  daughters,  v.  2.  Some  of  each  sex,  and 
more  of  the  more  noble  sex,  in  which  the  family  is 
built  up.  Children  must  be  looked  upon  as  bless- 
ings, for  so  they  are,  especially  to  good  people,  that 
will  give  them  good  instructions,  and  set  them  good 
examples,  and  put  up  good  prayers  for  them.  Job 
had  many  children,  and  yet  he  was  neither  oppress- 
ed nor  uncharitable,  I)ut  very  liberal  to  the  poor, 
ch.  xxxi.  17,  8cc.  Those  that  have  great  families  to 
provide  for  ought  to  consider,  that  what  is  prudent- 
ly given  in  alms  is  set  out  to  the  best  interest,  and 
put  into  the  best  fund  for  their  children's  benefit. 

2.  He  had  a  e;ood  estate  for  the  support  of  his 
family;  his  substance  was  considerable,  v.  3.  Riches 
are  called  substance,  in  conformity  to  the  common 
form  of  speaking;  otherwise,  to  the  soul  and  another 
world,  they  are  but  shadows,  things  that  are  not, 
Prov.  xxiii.  5.  It  is  only  in  heavenly  wisdom  that  we 
inherit  substance,  Prov.'  viii.  21.  In  those  days,  when 
the  earth  was  not  fully  peopled,  it  was,  as  now, 
in  some  of  the  plantations,  men  might  have  ImkI 
enough  upon  easy  terms,  if  they  had  but  where- 
withal to  stock  it;  and  therefore  Job's  substance  is 
described,  not  by  the  acres  of  land  he  was  lord  of. 
but, 

(1.)  Bv  his  cattle;  sheep  and  camels,  oxen  and 
asses.  The  numbers  of  each  are  here  set  down, 
probably  not  the  exact  number,  but  thereabout,  ;t 
very  few  under  or  over.  The  sheep  are  put  first, 
because  of  most  use  in  the  family,  as  Solomon 
observes,  (Prov.  xxvii.  25,  26,  27.)  I^mbs  for  thv 
clothing,  and  milk  for  the  food  of  thy  household. 
Job,  it  is  likely,  \\^t\  silver  and  gold,  as  well  as 
Abraham;  (Gen.  xiii.  2.)  but  then  men  valued  their 
own  and  their  neighbours'  estates  by  that  which  was 


•12 


JOB.  I. 


tor  service  and  present  use,  more  than  by  that 
which  was  for  show  and  state,  and  fit  only  to  be 
hoarded.  As  soon  as  God  had  made  man,  and  pro- 
vided for  his  maintenance  by  the  herbs  and  fruits,  he 
made  him  rich  and  great  by  givir^  him  dominion 
over  the  creatures,  Gen.  i.  28.  That,  therefore, 
being  still  continued  to  man,  notwithstanding  his 
defection,  (Gen.  ix.  2.)  is  still  to  be  reckoned  one  of 
the  most  considerable  instances  of  men's  wealth, 
honour,  and  power,  Ps.  viii.  6. 

(2.)  By  his  servants;  he  had  a  very  good  house- 
hold or  husbandry,  many  that  were  employed  for 
him  and  maintained  by  him;  and  thus  he  both  had 
honour  and  did  good;  yet  thus  he  was  involved  in  a 
threat  deal  of  care,  and  put  to  a  great  deal  of  charge. 
See  the  vanity  of  this  world;  as  goods  are  increased, 
they  must  be  increased  that  tend  them  and  occupy 
them,  and  they  tvill  be  increased  that  eat  them;  and 
nvhat  good  has  the  owner  thereof,  save  the  beholding 
of  (hem  with  his  eyes  y  Eccles.  v.  11. 

In  a  word.  Job  was  the  greatest  of  all  the  men  of  the 
east;  and  tliey  were  the  richest  in  the  world:  those 
were  rich  indeed  who  were  refilenished  more  than 
the  east,  Isa.  ii.  6.  margin.  Job's  wealth,  with  his 
wisdom,  entitled  him  to  the  honour  and  power  he 
had  in  his  country,  whirh  he  describes,  ch.  xxix.  and 
made  him  sit  chief.  Job  was  upright  and  honest, 
and  yet  grew  rich,  nay,  therefore  grew  rich;  for 
honesty  is  the  best  policy,  and  piety  and  charity  are 
ordinarily  the  surest  ways  of  thriving.  He  had  a 
great  household  and  much  business,  and  yet  kept 
up  the  fear  and  worship  of  God;  and  he  and  his 
house  served  the  Lord.  The  account  of  Job's  piety 
and  prosperity  comes  before  the  history'  of  his  great 
afflictions,  to  show  that  neither  will  secure  us  from 
the  common,  no,  nor  from  the  uncommon,  calami- 
ties of  human  life.  Piety  will  not  secure  us,  as  Job's 
mistaken  friends  thought,  for  all  things  come  alike 
to  all;  pros])erity  will  not,  as  a  careless  world 
thinks;  (Isa.  xlvii.  8.)  I  sit  as  a  queen,  and  therefore 
shall  see  no  sorroiv. 

4.  And  his  sons  went  and  feasted  in  their 
houses  every  one  his  day ;  and  sent  and 
railed  for  their  three  sisters,  to  eat  and  to 
drink  with  them.  5.  And  it  was  so,  when 
the  days  of  their  feasting  were  g;one  about, 
that  Job  sent  and  sanctified  them,  and  rose 
uo  early  in  the  morning:,  and  offered  burnt- 
offerings  according  to  the  number  of  them 
all :  for  Job  said.  It  may  be  that  my  sons 
have  sinned,  and  cursed  God  in  their  hearts. 
Thus  did  Job  continually. 

We  have  here  a  further  account  of  Job's  prospe- 
rity and  his  piety. 

I.  His  great  comfort  in  his  children  is  taken  no- 
tice of  as  an  instance  of  his  prosperity;  for  our  tem- 
poral comforts  are  borrowed,  depend  upon  others, 
and  are  as  those  about  us  are.  Job  himself  mentions 
it  as  one  of  the  greatest  joys  of  his  prosperous  estate, 
t\\2A  hh  children -w&re  about  him,  ch.  xxix.  5.  They 
kept  a  circular  feast  at  some  certain  times;  {xk  4.) 
they  tvent  and  feasted  in  their  houses.  It  was  a 
comfort  to  this  good  man,  1.  To  see  his  children 
grown  up  and  settled  in  the  world;  all  his  sons  were 
in  houses  of  their  own,  probably  married;  and  to 
each  of  them  he  had  given  a  competent  portion  to 
set  up  with.  They  that  had  been  olive-plants 
round  his  table,  were  removed  to  tables  of  their 
own.  2.  To  see  them  thrive  in  their  affairs, 
:>nd  able  to  feast  one  another,  as  well  as  to  feed 
t'lemselves.  Good  parents  desire,  promote,  and 
rejoice  in,  their  children's  wealth  and  prosperity, 


as  their  own.  3.  To  see  them  in  health,  no  sick- 
ness in  their  houses;  for  that  would  have  spoiled 
their  feasting,  and  turned  it  into  mourning.  4.  Es- 
pecially to  see  them  live  in  love  and  unity,  and  mu- 
tual good  affection;  no  jars  or  quarrels  among  them, 
no  strangeness,  no  shyness  one  of  another,  no  strait- 
handedness;  but,  though  every  one  knew  his  own, 
they  lived  with  as  much  freedom  as  if  they  had  had 
all  in  common.  It  is  comfortable  to  the  hearts  ot 
parents,  and  comely  in  the  eyes  of  all,  to  see  bre- 
thren thus  knit  together;  Behold,  hoiv  good  and 
how fileasant  it  is!  Ps.  cxxxiii.  1.  5.  It  added  to  the 
comfort,  to  see  the  brothers  so  kind  to  their  sisters, 
that  they  sent  for  them  to  feast  with  them;  who 
were  so  modest,  that  they  would  not  have  gone,  if 
theyhad  not  been  sent  for.  Those  brothers  that  slight 
their  sisters,  care  not  for  their  company,  and  ha\  e 
no  concern  for  their  comfort,  are  ill-bred  and  ill- 
natured,  and  very  unlike  Job's  sons.  It  seems  their 
feast  was  so  sober  and  decent,  that  their  sisters  were 
good  company  for  them  at  it.  6.  They  feasted  in 
their  own  houses,  not  in  public  houses,  where  they 
would  be  more  exposed  to  temptations,  and  which 
were  not  so  creditable. 

We  do  not  find  that  Job  himself  feasted  with 
them;  doubtless  they  invited  him,  and  he  would 
have  been  the  most  welcome  guest  at  any  of  their 
tables;  nor  was  it  from  any  sourness  or  moroseness 
of  temper,  or  for  want  of  natural  affection,  that  he 
kept  away,  but  he  was  old  and  dead  to  those  things, 
like  Barzdlai,  (2  Sam.xix.  35.)  and  considered  that 
the  young  people  would  be  more  free  and  pleasant, 
if  there  were  none  but  themselves.  Yet  he  would 
not  restrain  his  children  from  that  diversion  which 
he  denied  himself.  Young  people  may  be  allowed 
a  youthful  liberty,  provided  they  flee  youthful  lusts. 

II.  His  great  care  about  his  children  is  taken  no- 
tice of  as  an  instance  of  his  piety :  for  that  we  are 
really,  which  we  are  relatively.  Those  that  are 
good  will  be  good  to  their  children,  and  especially 
do  what  they  can  for  the  good  of  their  souls.  Ob- 
serve, {v.  5. )  Job's  pious  concern  for  the  spiritual 
welfare  of  his  children. 

1.  He  was  jealous  over  them  with  a  godly  jea- 
lousy: and  so  we  ought  to  be  over  ourselves  and 
those  that  are  dearest  to  us,  as  far  as  is  necessary 
to  our  care  and  endeavour  for  their  good.  Job  had 
given  his  children  a  good  education,  had  comfort  in 
them,  and  good  hope  concerning  them;  and  yet 
he  said,  "  It  may  be  my  sons  have  sinned  in  the 
days  of  their  feasting,  more  than  at  other  times; 
have  been  too  merry,  have  taken  too  great  a  liber- 
ty in  eating  and  drinking,  and  have  cursed  God  in 
their  hearts,"  that  is,  "  have  entertained  atheistical, 
profane,  thoughts  in  their  minds,  unworthy  notions 
of  God  and  his  providence,  and  the  exercises  of  re- 
ligion." When  they  -were  full,  they  were  ready  to 
deny  God,  and  to  say,  Who  is  the  Lord?  ready 
(Prov.  XXX.  9.)  toforget  God,  and  to  say.  The /low- 
er of  our  hand  h:\s  gof  (en  us  this  wealth,  Dcut.  viii. 
12,  iJfc.  Nothing  alienates  the  mind  moVe  from  God 
than  the  indulgence  of  the  flesh. 

2.  As  soon  as  the  days  of  their  feasting  were  over, 
he  called  them  to  the  solemn  exercises  of  religion: 
not  while  their  feasting  lasted;  (Let  them  take  theii 
time  for  that;  there  is  a  time  for  all  things;)  but, 
when  it  was  over,  their  good  father  reminded  them 
that  they  must  know  when  to  take  up,  and  not  think 
to  fare  sumptuously  every  day;  though  they  had 
their  days  of  feasting  the  week  round,  they  must  not 
think  to  have  them  the  year  roimd;  they  had  some- 
thing else  to  do.  Note,  Those  that  are  merry  must 
find  a  time  to  be  serious. 

3.  He  sent  to  them  to  prepare  for  solemn  ordi- 
nances, sent  and  sancdjied  (hem;  ordered  them  to 
examine  their  own  consciences,  and  repent  of  what 
they  had  done  amiss  in  their  feasting;  to  lay  aside 


JOB,  1. 


13 


their  vanity,  and  compose  themselves  for  religious 
exercises.  Thus  he  kept  his  authority  over  them 
for  their  good,  and  they  submitted  to  it,  though  they 
were  got  into  houses  of  their  own.  Still  he  was  the 
priest  of  the  family,  and  at  his  altar  they  all  attend- 
ed, valuing  their  share  in  his  prayers  more  than 
their  share  in  his  estate.  Parents  cannot  give  grace 
to  their  children,  (it  is  God  that  sanctifies,)  but 
they  ought,  by  seasonable  admonitions  and  coun- 
sels, to  further  their  sanctification.  In  their  bap- 
tism they  were  sanctified  to  God;  let  it  be  our  de- 
sire and  endeavour  that  they  may  be  sanctified/or 
him. 

4.  He  offered  sacrifice  for  them,  both  to  atone  for 
the  sins  he  feared  they  had  been  guilty  of  in  the 
days  of  their  feasting,  and  to  implore  for  them  mercy 
to  pardon,  and  grace  to  prevent,  the  debauching  of 
their  minds,  and  corrupting  of  their  manners,  by 
the  liberty  they  had  taken,  and  to  preserve  their 
piety  and  purity. 

For  he,  with  mournful  eyes,  had  often  spy'd, 
Scatter'd  on  Pleasure's  siiiooih  but  Ireach'rous  tide, 
The  sfwils  of  virtu(;overpower'd  by  sense, 
And  floating  wrecks  of  ruiii'd  innocence. 

Sir  R.  Bl^ckmorg. 

Job,  like  Abraham,  had  an  altar  for  his  family, 
on  which,  it  is  likely,  he  offered  sacrifice  daily;  but, 
on  this  extraordinary  occasion,  he  oflfered  more 
sacrifices  than  usual,  and  with  more  solemnity,  ac- 
cording to  the  number  of  them  all,  one  for  each 
child.  Parents  should  be  particular  in  their  ad- 
dresses to  God  for  the  several  branches  of  their 
family;  "For  this  child  I  prayed,  according  to  its 
particular  temper,  genius,  and  condition;"  to  which 
the  prayers,  as  well  as  the  endeavours,  must  be  ac- 
commodated. 

When  these  sacrifices  were  to  be  offered,  (1.)  He 
rose  early,  as  one  in  care  that  his  children  might  not 
lie  long  under  guilt,  and  as  one  whose  heart  was 
upon  his  work,  and  his  desire  towards  it  (2. )  He  re- 
quired his  children  to  attend  the  sacrifice,  that  they 
might  join  with  him  in  the  prayers  he  offered  with 
the  sacrifice,  that  the  sight  of  the  killing  of  the 
sacrifice  might  humble  them  much  for  their  sins, 
for  which  they  deserved  to  die,  and  the  eight  of  the 
offering  of  it  up  might  lead  them  to  a  Mediator. 
This  serious  work  would  help  to  make  them  seri- 
ous again,  after  the  days  of  their  gaiety. 

Lastly,  Thus  he  did  continually;  not  only  when- 
ever an  occasion  of  this  kind  recurred,  for  he  that  is 
washed,  needs  to  wash  his  feet:  (John,  xiii.  10.)  the 
acts  of  repentance  and  faith  must  be  often  renewed, 
because  we  often  repeat  our  transgressions;  but,  all 
days,  every  day,  he  offered  up  his  sacrifices,  was 
constant  to  his  devotions,  and  did  not  omit  them 
any  day.  The  occasional  exercises  of  religion  will 
not  excuse  us  from  those  that  are  stated.  He  that 
serves  God  uprightly  will  serve  him  continually. 

6.  Now  there  was  a  day  when  the  sons 
of  God  came  to  present  themselves  before 
the  Lord,  and  Satan  came  also  among 
tliem.  7.  And  the  Lord  said  unto  Satan, 
Whence  comest  thou?  Then  Satan  an- 
swered the  Lord,  and  said.  From  going  to 
and  fro  in  the  earth,  and  from  walking  up 
and  down  in  it  8.  And  the  Lord  said 
unto  Satan,  Hast  thou  considered  my  ser- 
vant Job,  that  there  is  none  like  him  in 
the  earth,  a  perfect  and  an  upright  man, 
one  that  feareth  God,  and  escheweth  evil  ? 
9.  Then  Satan  answered  the  Lord,  and 
said,  Doth  Job  fear  Gk)d  for  nought?     10. 


Hast  not  thou  made  a  hedge  about  him,  and 
about  his  house,  and  about  all  that  he  lialli 
on  eveiy  side  ?  Thou  hast  blessed  the  work 
of  his  hands,  and  his  substance  is  increased 
in  the  land:  11.  But  put  forth  thy  hand 
now,  and  touch  all  that  he  hath,  and  he 
will  curse  thee  to  thy  face.  12.  And  the 
LoKD  said  unto  Satan,  Behold,  all  that  he 
hath  is  in  thy  power;  only  upon  himself 
put  not  forth  thy  hand.  So  Satan  went 
forth  from  the  presence  of  the  Lord. 

Job  was  not  only  so  rich  and  great,  but  withal  so 
wise  and  good,  and  had  such  an  interest  both  in 
heaven  and  earth,  that  one  would  think  the  moun- 
tain of  his  prosperity  stood  so  strong,  that  it  could 
not  be  moved;  but  here  we  have  a  thick  cloud  ga- 
thering over  his  head,  pregnant  with  a  horrible 
tempest  We  must  never  think  ourselves  secure 
from  storms,  while  we  are  in  this  lower  region. 

Before  we  are  told  how  his  troubles  surprised  and 
seized  him  here  in  this  visible  world,  we  are  here 
told  how  they  were  concerted  in  the  world  of  spirits; 
that  the  De\  il  having  a  great  enmity  to  Job  for  his 
eminent  piety,  begged  and  obtained  leave  to  tor- 
ment him.  It  does  not  at  all  derogate  from  the 
credibility  of  Job's  story  in  general,  to  allow  that 
this  discourse  between  God  and  Satan,  in  these 
verses,  is  parabolical,  like  that  of  Micaiah,  (1  Kings 
xxii.  19,  &c. )  and  an  allegory  designed  to  represent 
the  malice  of  the  Devil  against  good  men,  and  the 
divine  check  and  restraint  that  malice  is  under. 
Only  thus  much  further  is  intimated,  that  the  af- 
fairs of  this  earth  are  very  much  the  subject  of  the 
counsels  of  the  unseen  world.  That  world  is  dai  k 
to  us,  but  we  lie  very  open  to  it 
Now  here  we  have, 

I.  Satan  among  the  sons  of  God,  (v.  6. )  an  ad- 
versary  (so  Satan  signifies)  to  God,  to  men,  to  all 
good.  He  thrust  himself  into  an  assembly  of  the 
sons  of  God,  that  came  to  firesent  themselves  before 
the  Lord.  This  means,  either,  1.  A  meeting  of  the 
saints  on  earth.  Professors  of  religion,  in  the  patri- 
archal age,  were  called  sons  of  God;  (Gen.  vi.  2.) 
they  had  then  their  religious  assemblies,  and  stated 
times  for  them.  The  king  came  in  to  see  his  guests; 
the  eye  of  God  was  on  all  present:  but  there  was  a 
serpent  in  paradise,  a  Satan  among  the  sons  of 
God;  when  they  come  together,  he  is  among  them 
to  distract  and  disturb  them,  stands  at  their  right 
hand  to  resist  them;  the  Lord  rebuke  thee,  Satan.' 
Or,  2.  A  meeting  of  the  angels  in  heaven;  they  arc 
the  sons  of  God,  ch.  xxxviii.  7.  They  came  to  give 
an  accountof  their  negociations  on  earth,  and  to  re- 
ceive new  instructions.  Satan  was  one  of  them 
originally;  but  how  art  thou  fallen,  O  Lucifer! 
He  shall  no  more  stand  in  that  congregation;  yet 
he  is  here  represented  as  coming  among  them, 
either  summoned  to  appear  as  a  criminal,  or  con- 
nived at,  for  the  present,  though  an  intruder. 

II.  His  examination,  how  he  came  thither;  {v. 
7.)  The  Lord  said  unto  Satan,  Whence  comest 
thou?  He  knew  very  well  whence  he  came,  and 
with  what  design  he  came  thither;  that,  as  the 
good  angels  came  to  do  good,  he  came  for  a  per- 
mission to  do  hurt;  but  he  would,  by  calling  him  to 
an  account,  show  him  that  he  was  under  check 
and  control.  Whence  comest  thou?  He  asks  this, 
1.  As  wondering  what  brought  him  thither,  h 
Saul  among  the  prophets?  Satan  among  the  sons  of 
God?  Yes,  for  he  transforms  himself  into  an  angel 
of  light,  (2  Cor.  xi.  13,  14.)  and  would  seem  rne 
of  them.  Note,  It  is  possible  that  a  man  may  he 
a  child  of  the  Devil,  and  yet  be  foimd  in  the  asscm 


14 


JOB,  I. 


blies  of  the  sons  of  God  in  this  world,  and  there 
may  pass  undiscovered  by  men,  and  yet  be  chal- 
lenged by  the  all-seeing  God;  Friend,  how  earnest 
thou  in  hither?  Or,  2.  As  inquiring  what  he  had 
been  doing  before  he  came  thither:  the  same  ques- 
tion was  perhaps  put  to  the  rest  of  them  that  pre- 
sented themselves  before  the  Lord,  "  Whence  came 
youi"'  We  are  accountable  to  God  for  all  our 
haunts,  and  all  the  ways  we  traverse. 

III.  The  account  he  gives  of  himself,  and  the 
tour  he  had  made.  I  come  (says  \i€)frQm  going  to 
and  fro  on  the  earth.  1.  He  could  not  pretend  he 
had  been  doing  any  good,  could  give  no  such  ac- 
count of  himself  as  the  sons  of  God  could,  who 
presented  themselves  before  the  hord,  who  came 
from  executing  his  orders,  serving  the  interest  of 
his  kingdom,  and  ministering  to  the  heirs  of  salva- 
tion. 2.  He  would  not  own  he  had  been  doing  any 
hurt;  that  he  had  been  drawing  men  from  their 
allegiance  to  God,  deceiving  and  destroying  souls; 
no,  I  have  done  no  wickedness,  Prov.  xxx.  20.  7'hy 
servant  went  no  whither.  In  saying  that  he  had 
walked  to  and  fro  through  the  earth,  he  intimates 
that  he  had  kept  himself  within  the  bounds  allotted 
him,  and  had  not  transgressed  his  tether;  for  the 
dragon  is  cast  out  into  the  earth,  (Rev.  xii.  9.)  and 
not  yet  confined  to  his  place  of  torment.  While  we 
are  on  this  earth,  we  are  within  his  reach;'  and 
with  so  much  subtlety,  swiftness,  and  industry,  does 
he  penetrate  into  all  the  corners  of  it,  that  we  can- 
not be  in  any  place  secure  from  his  temptations.  3. 
He  yet  seems  to  give  some  representation  of  his 
own  character.  (1.)  Perhaps  it  is  spoken  proudly, 
and  with  an  air  of  haughtiness,  as  if  he  were  indeed 
the  firince  of  this  world,  as  if  the  kingdoms  of  the 
world  and  the  glory  of  them  were  his,  (Luke  iv.  6.) 
and  he  had  now  been  walking  in  circuit  through  his 
own  territories.  (2.)  Perhaps  it  is  spoken  fretfully, 
and  with  discontent;  he  had  been  walking  to  and 
fro,  and  could  find  no  rest,  but  was  as  much  a 
fugitive  and  a  vagabond  as  Cain  in  the  land  of  Nod. 
(3.)  Perhaps  it  is  spoken  carefully;  "  I  have  been 
haid  at  work,  going  to  and  fro,"  or  (as  some  read 
it)  "searching  about  in  the  earth;"  really  in  quest 
of  an  opportunity  to  do  mischief.  He  walks  about 
seeking  whom  he  may  devour.  It  concerns  us 
therefore  to  be  sober  and  vigilant. 

IV.  The  question  God  puts  to  him  concerning 
Job,  {y.  8.)  Hast  thou  considered  my  serxmnt  Job? 
As  when  we  meet  with  one  that  has  been  in  a  dis- 
tant place,  where  we  have  a  friend  we  dearly  love, 
we  are  ready  to  ask,  "You  have  been  in  such  a 
place;  pray  did  you  see  my  friend  there?"  Observe, 

1.  How  honourably  God  speaks  of  Job;  he  is  my 
servant.  Good  men  are  God's  servants,  and  he  is 
pleased  to  reckon  himself  honoured  in  their  ser- 
vices, and  that  they  are  to  him  for  a  name  and  a 
firaise,  (Jer.  xiii.  l\.)  and  a  ci-own  of  glory,  Isa. 
Ixxxii.  3.  "Yonder  is  my  servant  Job;  there  is  none 
like  him,  none  I  value  like  him;  of  all  the  princes 
and  potentates  of  the  earth,  one  such  saint  as  he  is 
worth  them  all:  none  //^e  Ajtm  for  uprightness  and 
serious  piety;  many  do  well,  but  he  excellvth  them 
all;  there  is  not  to  be  found  such  great  faith,  no  not 
in  Israel."  Thus  Christ,  long  after  held  up  the 
centurion  and  the  woman  of  Canaan,  who  were 
both  of  them,  like  Job,  strangers  to  that  common- 
wealth. The  saints  glory  in  God;  Who  is  like  thee 
among  the  gods?  And  he  is  pleased  to  glory  in 
them;  Who  is  like  Israel  among  the  people?  So 
here,  none  like  Job,  none  in  the  earth,  that  state  of 
imperfection;  those  in  heaven  do  indeed  far  out- 
shine him ;  those  who  are  least  in  that  kingdom  are 
erreater  than  he;  but  on  earth  there  is  none  his  like. 
There  is  none  like  him  in  that  land:  so  some  good 
men  are  the  glory  of  their  country. 

2.  How  closely  he  gi\  es  to  Satan  this  good  cha- 


racter of  Job,  Hast  thou  set  thy  heart  on  my  ser 
vant  Job?  Designing  hereby,  (1.)  To  aggravate 
the  apostasy  and  misery  of  that  wicked  spirit; 
"How  unlike  him  art  thou!"  Note,  The  holiness 
and  happiness  of  the  saints  are  the  shame  and  tor- 
nient  ot  the  Devil  and  the  Devil's  children.  (2.) 
I'o  answer  the  Devil's  seeming  boast  of  the  interest 
he  had  in  this  earth;  "  I  have  been  walking  to  and 
fro  in  it,"  says  he,  "  and  it  is  all  my  own;  all  flesh 
have  corrupted  their  way;  they  all  sit  still,  and  are 
at  rest  in  their  sins,"  Zech.  i.  10,  11.  "  Nay  hold," 
saith  God,  "Job  is  my  faithful  servant."  Satan 
may  boast,  but  he  shall  not  triumph.  (3.)  To  an- 
ticipate his  accusations,  as  if  he  had  said,  "Satan, 
I  know  thine  errand,  thou  art  come  to  inform 
against  Job;  but  hast  thou  considered  him?  Does 
not  his  unquestionable  character  give  thee  the  lie?" 
Note,  God  knows  all  the  malice  of  the  Devil  and 
his  instruments  against  his  servants;  and  we  have 
an  Advocate  ready  to  appear  for  us,  even  before  we 
are  accused. 

V.  The  Devil's  base  insinuation  against  Job,  in 
answer  to  God's  encomium  of  him.  He  cannot 
deny  but  that  Job  feared  God,  but  suggests  that  he 
was  mercenary  in  his  religion,  and  therefore  a  hy- 
pocrite, {v.  9.)  Doth  Job  fear  God  for  naught? 
Observe,  1.  How  impatient  the  Devil  was  of  hear- 
ing Job  praised,  though  it  was  God  himself  that 
praised  him.'  Those  are  like  the  Devil,  who  cannot 
endure  that  any  body  should  be  praised  but  them- 
selves, but  grudge  at  the  just  share  of  reputation 
others  have,  as  Saul,  (1  Sam.  xviii.  5,  &c.)  and  the 
Pharisees,  Matth.  xxi.  15.  2.  How  much  at  a  loss 
he  was  for  something  to  object  against  him;  he 
could  not  accuse  him  of  any  thing  that  was  bad, 
and  therefore  charges  him  with  by-ends  in  doing 
good.  Had  the  one  half  of  that  been  true,  which 
his  angry  friends,  in  the  heat  of  dispute,  charged 
him  with,  {ch.  xv.  4. — xxii.  5.)  Satan  would,  no 
doubt,  have  brought  it  against  him  now;  but  no 
such  thing  could  be  alleged,  and  therefore,  3.  See 
how  slily  he  censures  him  as  a  hypocrite;  not  as- 
serting that  he  was  so,  but  only  asking,  "  Is  he  not 
so  ?"  This  is  the  common  way  of  slanderers,  to 
suggest  that,  by  way  of  query,  which  yet  they  have 
no  reason  to  think  is  true;  whisperers,  backbiters! 
Note,  It  is  not  strange  if  those  that  are  approved 
and  accepted  of  God,  be  unjustly  censured  by  the 
Devil  and  his  instruments;  if  they  are  otherwise 
unexceptionable,  it  is  easy  to  charge  them  with 
hypocrisy,  as  Satan  charged  Job,  and  they  have  no 
way  to  clear  themselves,  but  patiently  to  wait  for 
the  judgment  of  God.  As  there  is  nothing  we 
should  dread  more  than  being  hypocrites,  so  there 
is  nothing  we  need  dread  less  than  being  called  and 
counted  so  without  cause.  4.  How  unjustly  he  ac- 
cuses him  as  mercenary,  to  prove  him  a  hypocrite. 
It  was  a  great  truth  that  Job  did  not  fear  God  for 
naught;  he  got  well  by  it,  for  godliness  is  great 
gain:  but  it  was  a  falsehood  that  he  would  not  have 
feared  God  if  he  had  not  got  this  by  it,  as  the  event 
proved.  Job's  friends  charged  him  with  hypocrisy, 
because  he  was  greatly  afflicted;  Satan,  because  he 
greatly  prospered.  It  is  no  hard  matter  for  those 
to  calumniate  that  seek  an  occasion.  It  is  not  mer- 
cenary to  look  at  the  eternal  recompense,  in  our 
obedience;  but  to  aim  at  temporal  advantages  in 
our  religion,  and  to  make  it  subservient  to  that,  is 
spiritual  idolatry,  worshipping  the  creature  more 
than  the  Creator,  and  is  likely  to  end  in  a  fatal 
apostasy;  men  cannot  long  serve  God  and  mam- 
mon. 

VI.  The  complaint  Satan  made  of  Job's  prospe- 
rity, v.  10.  Observe,  1.  What  God  had  done  for 
Job.  He  had  ])rotected  him,  made  a  hedge  about 
him,  for  the  defence  of  his  peiSon,  his  family,  and 
all  his  possessions.     Note,  God's  peculiar  people 


JOB,  I. 


]5 


are  taken  under  his  special  protection,  they  and  all 
that  belong  to  them;  divine  grace  makes  a  hedge 
about  their  spiritual  life,  and  divine  providence 
about  their  natural  life,  so  they  are  safe  and  easy. 
He  had  prospered  him,  not  in  idleness  or  injustice, 
(the  Devil  could  not  accuse  him  of  them,)  but  in 
the  way  of  honest  diligence;  TAou  hast  blessed  the 
luork  of  his  handsj  without  that  blessing,  be  the 
hands  ever  so  strong,  ever  so  skilful,  the  work  will 
not  prosper;  but  with  that,  his  substance  is  wonder- 
fully increased  in  the  land:  the  blessing  of  the 
Lord  makes  rich;  Satan  himself  owns  it.  2.  What 
notice  the  Devil  took  of  it,  and  how  he  improved 
it  against  him.  The  Devil  speaks  of  it  with  \  exa- 
tion;  I  see  thou  hast  made  a  hedge  about  him, 
round  about;  as  if  he  had  walked  it  round,  to  see 
if  he  could  spy  ever  a  gap  in  it,  for  him  to  enter  in 
at,  to  do  him  a  mischief;  but  he  was  disappointed; 
it  was  a  complete  hedge.  The  wicked  one  saw  it, 
and  was  grieved,  and  argued  against  Job,  that  the 
only  reason  why  he  served  God  was,  because  God 
prospered  him.  "  No  thanks  to  him  to  be  true  to 
the  government  that  prefers  him,  and  to  serve  a 
Master  that  pays  him  so  well. " 

VII.  The  proof  Satan  undertakes  to  give  of  the 
hypocrisy  and  mercenariness  of  Job's  religion,  if  he 
might  but  have  leave  to  strip  him  of  his  wealth. 
•'  Let  it  be  put  to  this  issue,"  says  he,  v.  11.  "  make 
him  poor,  frown  upon  him,  turn  thine  hand  against 
him,  and  then  see  where  his  religion  will  be;  touch 
what  he  has,  and  it  will  appear  what  he  is.  If  he 
curse  thee  not  to  thy  face,  let  me  never  be  believed, 
but  posted  for  a  false  accuser.  Let  me  perish,  if  he 
curse  thee  not."  So  some  supply  the  imprecation, 
which  the  Devil  himself  modestly  concealed;  but 
the  profane  swearers  of  our  age  impudently  and 
daringly  speak  out.  Observe,  1.  How  slightly  he 
speaks  of  the  affliction  he  desired  that  Job  might 
be  tried  with;  "Do  but  touch  all  that  he  has,  do 
but  begin  with  him,  do  but  threaten  to  make  him 
poor;  a  little  cross  will  change  his  tone."  2.  How 
spitefully  he  speaks  of  the  impression  it  would  make 
upon  Job.  "  He  will  not  only  let  fall  his  devotion, 
but  turn  it  into  an  open  defiance;  not  only  think 
hardly  of  thee,  but  even  curse  thee  to  thy  face." 
The  word  translated  curse  is  barac,  the  same  that 
ordinarily  and  originally  signifies  to  bless;  but 
cursing  God  is  so  impious  a  thing,  that  the  holy 
language  would  not  admit  the  name:  but  that, 
where  the  sense  requires  it,  it  must  be  so  under- 
stood, is  plain  from  1  Kings  xxi.  10- 'IS.  where  the 
word  is  used  concerning  the  crime  charged  on  Na- 
both,  that  he  did  blaspheme  God  and  the  king. 

Now,  (1.)  It  is  likely  that  Satan  did  think  that 
Job,  if  impoverished,  would  renounce  his  religion, 
and  so  disprove  his  profession,  and  if  so,  (as  a 
learned  gentleman  has  observed  in  his  Mount  of 
Sfiirits,)  Satan  had  made  out  his  own  universal  em- 
pire among  the  children  of  men.  God  declared  Job 
the  best  man  then  living:  now,  if  Satan  can  prove 
him  a  hypocrite,  it  will  follow  that  God  had  not  one 
faithful  servant  among  men,  and  that  there  was  no 
such  thing  as  true  and  sincere  piety  in  the  world, 
but  religion  was  all  a  sham,  and  Satan  was  king  de 
facto — in  fact,  over  all  mankind.  But  it  appeared 
that  the  Lord  knows  them  that  are  his,  and  is  not 
deceived  in  any.  (2.)  However,  if  Job  should  re- 
tain his  religion,  Satan  would  have  the  satisfaction 
to  see  him  sorely  afflicted:  he  hates  good  men,  and 
delights  in  their  griefs,  as  God  has  fileasure  in  their 
prosfierity. 

VIII.  The  permission  God  gave  to  Satan  to  afflict 
Job  for  the  trial  of  his  sincerity.  Satan  desired 
God  to  do  it.  Put  forth  thy  hand  now.  God 
allowed  him  to  do  itj  {y.  12.)  "All  that  he  has 
it  i?i  thy  hand;  make  the  trial  as  sharp  as  thou 
canst,  do  thy  worst  at  him."    Now,  (1.)  It  is  mat- 


ter of  wonder  that  God  should  give  Satan  such  a 
permission  as  this,  should  deliver  the  soul  of  hi*: 
turtle-dove  into  the  hand  of  the  adversary,  such  a 
lamb  to  such  a  lion;  but  he  did  it  for  his  own  glory,. 
the  honour  of  Job,  the  explanation  of  Providence, 
and  the  encouragement  of  his  afflicted  people  in  ah 
ages;  to  make  a  case,  which,  being  adjudged,  might 
be  a  useful  precedent.  He  suffered  Job  to  be  tried, 
as  he  suffered  Peter  to  be  sifted;  but  took  care  that 
his  faith  should  not  fail,  (Luke  xxii.  32.)  and  then 
the  trial  of  it  was  found  unto  praise,  and  honour, 
and  glory,  1  Pet.  i.  7.  But,  (2.)  It  is  matter  of 
comfort  that  God  has  the  Devil  in  a  chain.  Rev. 
XX.  1.  He  could  not  afflict  Job  without  leave  from 
God  first  asked  and  obtained,  and  then  no  further 
than  he  had  leave;  "  Only  upon  himself  put  not 
forth  thine  hand;  meddle  not  with  his  body,  but 
only  with  his  estate. "  It  is  a  limited  power  that  the 
Devil  has;  he  has  no  power  to  debauch  men,  but 
what  they  give  him  themselves,  nor  power  to  afflict 
men,  but  what  \s  given  him  from  above. 

Lastly,  Satan's  departure  from  this  meeting  of 
the  sons  of  God.  Before  they  broke  up,  Satan  went 
forth  (as  Cain,  Gen.  iv.  16.)  from  the  presence  of 
the  Lord;  no  longer  detained  before  him  (as  Doeg 
was,  1  Sam.  xxi.  7. )  than  until  he  had  accomplished 
his  malicious  purpose.  He  went  forth,  1.  Glad 
that  he  had  gained  his  point;  proud  of  the  permis- 
sion he  had  to  do  mischief  to  a  good  man ;  and,  2. 
Resolved  to  lose  no  time,  but  speedily  to  put  his 
project  in  execution:  he  went  forth  now,  not  to  go 
to  and  fro,  rambling  through  the  earth,  but,  with  a 
direct  course,  to  fall  upon  poor  Job,  who  is  care- 
fully going  on  the  way  of  his  duty,  and  knows  no- 
thing of  the  matter.  What  passes  between  good 
and  bad  spirits  concerning  us,  we  are  not  aware. 

1 3.  And  there  was  a  day  when  his  sons 
and  his  daughters  were  eating  and  drinking 
wine  in  their  eldest  brother's  house:  14. 
And  there  came  a  messenger  unto  Job, 
and  said,  The  oxen  were  plowing,  and  the 
asses  feeding  beside  them;  15.  And  the 
Sabeans  fell  ujioii  them,  and  took  them 
away;  yea,  they  have  slain  the  servants 
with  the  edge  of  the  sword;  and  I  only  am 
escaped  alone  to  tell  thee.  1 6.  While  he 
ivas  yet  speaking,  there  came  also  another, 
and  said,  The  fire  of  God  is  fallen  from 
heaven,  and  hath, burnt  up  the  sheep,  and 
the  servants,  and  consumed  them;  and  I 
only  am  escaped  alone  to  tell  thee.  1 7. 
While  he  was  yet  speaking,  there  came 
also  another,  and  said.  The  Chaldeans 
made  out  three  bands,  and  fell  upon  the 
camels,  and  have  carried  them  away,  yea 
and  slain  the  servants  with  the  edge  of  tfia 
sword ;  and  I  only  am  escaped  alone  to  tell 
thee.  1 8.  While  he  was  yet  speaking,  ther^ 
came  also  another,  and  said,  Thy  sons  and 
thy  daughters  were  eating  and  drinking  wine 
in  their  eldest  brother's  house:  19.  And, 
behold,  there  came  a  great  wind  from  the 
wilderness,  and  smote  the  four  corners  of 
the  house,  and  it  fell  upon  the  young  men, 
and  they  are  dead ;  and  I  only  am  escaped 
alone  to  tell  thee. 

We  have  here  a  particular  account  of  Job's 
troubles : 


16 


JOB,  J. 


I.  Satan  brought  them  upon  him  on  the  very  day  | 
that  his  children  began  their  course  of  feasting,  at  . 
their  ddest  brother's   house,    {y.    13.)    where,  he  i 
having  (we  may  suppose)  the  double  portion,  the 
entertainment  was  the  richest  and  most  plentiful. 
The  whole  family,  no  doubt,  was  in  perfect  repose, 
and  all  were  easy,  and  under  no  apprehension  of 
trouble,  now  when  they  revived  this  custom  ;  and 
this  time  Satan  chose,  that  the  trouble,   coming 
now,  might  be  the  more  grievous ;  The  night  of  my 
tileasure  has  he  turned  into  fear,  Isa.  xxi.  4. 

II.  They  all  come  upon  him  at  once  ;  while  one 
messenger  of  evil  tidings  was  speaking,  another 
came  ;  and,  before  he  had  told  his  story,  a  third, 
and  a  fourth,  followed  immediately.  Thus  Satan, 
by  the  divine  permission,  ordered  it,  1.  That  there 
might  appear  a  more  than  ordinary  displeasure  of 
God  against  him  in  his  troubles,  and  by  that  he 
might  be  exasperated  against  Divine  Providence, 
as  if  it  were  resolved,  right  or  wrong,  to  rum  him, 
and  not  give  him  time  to  speak  for  himself.  2. 
That  he  might  not  have  leisure  to  consider  and  re- 
collect himself,  and  reason  himself  into  a  gracious 
submission,  but  might  be  overwhelmed  and  over- 
powered by  a  complication  of  calamities.  It  he 
have  not  room  to  pause  a  little,  he  will  be  apt  to 
speak  in  haste,  and  then,  if  ever,  he  will  curse  his 
God.  Note,  The  children  of  God  are  often  \\\  hea- 
viness, through  manifold  temptations:  deep  calls  to 
deep,  waves  and  billows,  one  upon  the  neck  of 
another.  Let  one  affliction  therefore  quicken  and 
help  us  to  prepare  for  another ;  for  how  deep  so- 
ever we  have  drunk  of  the  bitter  cup,  as  long  as  we 
are  in  this  world,  we  cannot  be  sure  that  we  have 
drunk  our  share,  and  that  it  will  finally  pass  from 
us.  3.  They  took  from  him  all  that  he  had,  and 
made  a  full  end  of  his  enjoyments.  The  detail  of 
his  losses  answers  to  the  foregoing  inventory  of  his 
possessions. 

(1.)  He  had  500  yoke  of  oxen,  and  500  she-asses, 
and  a  competent  number  of  servants  to  attend  them; 
and  all  those  he  lost  at  once,  v.  14,   15.     The  ac- 
.  count  he  has  of  this,  lets  him  know,  [1.]  That  it 
was  not  through  any  carelessness  of  his  servants, 
for  then  his  resentment  might  have  spent  itself 
upon  them:  the  oxen  were  ploughing,  not  playing, 
and  the  asses  not  suffered  to  stray,  and  so  taken  up 
as  waifs,*  but  feeding  beside  them,  under  the  ser- 
vants' eye,  each  in  their  place  ;  and  they  that  pass- 
ed by,  we  may  suppose,  blessed  them,  and  said, 
God  speed  the  plough.     Note,  All  our  prudence, 
care,   and  diligence,  cannot  secure  us  from  afflic- 
tion, no  not  from  those  affli^^ti  ns  which  are  com- 
monly owing  to  imprudence  and  negligence.     Ex- 
cept the  Lord  keep  the  city,  the  watchman,  though 
ever  so  wakeful,  wakes  but  in  vain;  yet  it  is  some 
comfort  under  a  trouble,  if  it  found  us  in  the  way  of 
our  duty,   and  not  in  any  by-path.     '2.'\  That  it 
was  through  the  wickedness  of  his  neighbours  the 
Sabeans,  a  sort  of  robbers,  perhaps,  that  lived  by 
spoil  and  plunder ;  they  carried  off  the  oxen  and 
asses,    and   slew  the   servants  that  faithfully  and 
bravely  did  their  best  to  defend  them,  and  one  only 
escaped,  not  in  kindness  to  him  or  his  master,  but 
that  Job  might  have  the  certain  intelligence  of  it 
by  an  eye-witness,  before  he  heard  it  by  a  flying 
report,  which  would  have  brought  it  upon  him  gra- 
dually.    We  have  no  reason  to  suspect  that  either 
Job  or  his  servants  had  given  any  provocation  to 
these  Sabeans  to  make  this  inroad;  but  Satan  put  it 
into  their  hearts  to  do  it,   to  do  it  now,  and  so 
gained  a  double  point,  for  he  made  both  Job  to 
suffer,  and  them  to  sin.     Note,  When  Satan  has 
God's  permission  to  do  mischief,  he  will  not  want 
mischievous  men  to  be  his  instruments  in  doing  it, 

•  Good*  found,  but  unclaimed. Ed. 


for  he  is  a  spirit  that  works  in  the  children  of  dia 
obedience. 

(2.)  He  had  seven  thousand  sheep,  and  shep- 
herds that  kept  them;  and  all  those  he  lost  at  the 
same  time  by  lightning,  x;.  16.  Job  was  perhaps, 
in  his  own  mind,  ready  to  reproach  the  Sabeans, 
and  fly  out  against  them  for  their  injustice  and 
cruelty,  when  the  next  news  immediately  directs 
him  to  look  upward;  Thejire  of  God  is  fallen  from 
heaven.  As  thunder  is  his  voice,  so  lightning  is  his 
tire:  but  this  was  such  an  extraordinary  lightning, 
and  levelled  so  directly  against  Job,  that  all  his 
sheep  and  shepherds  were  not  only  killed,  but  con- 
sumed, by  it  at  once,  and  one  shepherd  only  left 
alive  to  carry  the  news  to  poor  Job.  The  Devil, 
aiming  to  make  him  curse  God  and  renounce  his 
religion,  managed  this  part  of  the  trial  very  art- 
fully, in  order  thereunto.  [1.]  His  sheep,  with 
which  especially  he  used  to  honour  God  in  sacri- 
fice, were  all  taken  from  him,  as  if  God  were  angry 
at  his  offerings,  and  would  punish  him  in  those  very 
things  which  he  had  employed  in  his  service. 
Having  misrepresented  Job  to  God  as  a  false  ser- 
vant, in  pursuance  of  his  old  design  to  set  Heaven 
and  earth  at  variance,  he  here  misrepresented  God 
to  Job  as  a  hard  Master,  who  would  not  protect 
those  flocks  out  of  which  he  had  so  many  burnt- 
offerings:  this  would  tempt  Job  to  say.  It  is  in  vain 
to  serve  God.  [2.]  The  messenger  called  the 
lightning  the  fire  of  God,  (and  innocently  enough,) 
but  perhaps  Satan  thereby  designed  to  strike  into 
his  mind  this  thought,  that  God  was  turned  to  be 
his  enemy,  and  fought  against  him,  which  was 
much  more  grievous  to  him  than  all  the  insults  of 
the  Sabeans.  He  owns,  {ch.  xxxi.  23.)  that  de- 
struction from  God  was  a  terror  to  him.  How 
terrible  then  were  the  tidings  of  this  destruction, 
which  came  immediately  from  the  hand  of  God! 
Had  the  fire  from  heaven  consumed  the  sheep  upon 
the  altar,  he  might  have  construed  it  into  a  token 
of  God's  favour;  but  the  fire  consuming  them  in 
the  pasture,  he  could  not  but  look  upon  it  as  a 
token  of  God's  displeasure:  there  had  not  been  the 
like  since  Sodom  was  burned. 

(3.)  He  had  three  thousand  camels,  and  servants 
tending  them;  and  he  lost  them  all  at  the  same  time 
by  the  Chaldeans,  who  came  in  three  bands,  and 
drove  them  away,  and  slew  the  servants,  v.  17.  If 
the  fire  of  God,  which  fell  upon  Job's  honest  ser- 
vants, who  were  in  the  way  of  their  duty,  had  fallen 
upon  the  Sabean  and  Chaldean  robbers  who  were 
doing  mischief,  God's  judgments  therein  would 
have  been,  like  the  great  mountains,  evident  and 
conspicuous;  but  when  the  way  of  the  wicked 
prospers,  and  they  carry  off  their  booty,  when  just 
and  good  men  are  suddenly  cut  off,  God's  righte- 
ousness is  like  the  great  deep,  the  bottom  of  which 
we  cannot  find,  Ps.  xxxvi.  6. 

(4.)  His  dearest  and  most  valuable  possessions 
were  his  ten  children;  and  to  conclude  the  tragedy, 
news  is  brought  him,  at  the  same  time,  that  they 
were  killed,  and  buried  in  the  ruins  of  the  house  in 
which  they  were  feasting,  and  all  th^  servants  th^t 
waited  on  them,  except  one  that  came  express  with 
the  tidings  of  it,  v.  18,  19.  This  was  the  greatest 
of  Job's  losses,  and  which  could  not  but  go  nearest 
him;  and  therefore  the  Devil  reserved  it  for  the 
last,  that,  if  the  other  provocations  failed,  thl.s 
might  make  him  curse  (iod.  Our  children  arc 
pieces  of  ourselves;  it  is  very  hard  to  part  with 
them,  and  touches  a  good  man  in  as  tender  a  pail 
as  any  other.  But  to  part  with  them  all  at  once, 
and  for  them  to  be  all  cut  off  in  a  moment,  who  had 
been  so  many  years  his  cares  and  hopes,  went  to 
the  quick  indeed.  [1.]  They  all  died  together, 
and  not  one  of  them  was  left  alive.  David,  though 
jl  a  wise  and  good  man,  was  very  much  discomposco 


JOB,  I. 


17 


bv  the  death  of  one  son  ;  how  hard  then  did  it  bear 
ii;ioii  poor  Job,  who  lost  them  all,  and,  in  one  mo- 
ment, was  written  childless!  [2.]  They  died  sud- 
denly: had  they  been  taken  away  by  some  lingering 
disease,  he  had  had  notice  to  expect  their  death, 
and  prepare  for  the  breach;  but  this  came  upon 
him  without  giving  him  any  warning.  [3.]  They 
(lied  when  they  were  feasting  and  making  merry: 
hifd  they  died  suddenly,  when  they  were  praying, 
he  might  the  better,  have  borne  it;  he  would  have 
hoped  that  ;eath  had  found  them  in  a  good  frame, 
if  their  blood  had  been  mingled  with  their  sacri- 
fices;  but  to  have  it  mingled  with  their  feast,  where 
he  himself  used  to  be  jealous  of  them,  that  they 
had  sinned,  and  cursed  God  in  their  hearts — to 
have  that  day  come  upon  them  at  unawares,  like  a 
thief  in  the  night,  when  perhaps  their  heads  were 
overcharged  with  surfeiting  and  drunkenness;  this 
could  not  but  add  much  to  his  grief,  considering 
what  a  tender  concern  he  always  had  for  his  chil- 
dren's souls,  and  that  they  were  now  out  of  the 
reach  of  the  sacrifices  he  used  to  offer,  according 
to  the  number  of  them  all.  See  how  all  things 
came  alike  to  all.  Job's  children  were  constantly 
prayed  for  by  their  father,  and  lived  in  love  one 
with  another,  and  yet  came  to  this  untimely  end. 
[4.  ]  They  died  by  a  wind  of  the  Devil's  raising, 
who  is  the  firince  of  the  fiower  of  the  air;  (Eph.  ii. 
2.)  but  it  was  looked  upon  to  be  an  immediate  hand 
of  God,  and  a  token  of  his  wrath.  So  Bildad  con- 
strued it;  {ch.  viii.  4.)  Thy  children  have  sinned 
against  him,  and  he  has  cast  them  aivay  in  their 
transgressions.  [5.  ]  They  were  taken  away  when 
he  had  most  need  of  them  to  comfort  him  under  all 
his  other  losses.  Such  miserable  comforters  are  all 
creatures;  in  God  only  we  have  a  present  help  at 
all  times. 

20.  Then  Job  arose,  and  rent  his  mantle, 
and  shaved  his  head,  and  fell  down  upon 
the  ground,  and  worshipped,  21.  And  said. 
Naked  came  I  out  of  my  mother's  womb,  and 
naked  shall  I  return  thither:  the  Lord  gave, 
and  the  Lord  hath  taken  away;  blessed 
be  the  name  of  the  Lord.  22.  In  all  this 
fob  sinned  not,  nor  charged  God  foolishly. 

The  Devil  had  done  all  lie  desired  leave  to  do 
against  Job,  to  provoke  him  to  curse  God;  he  had 
touched  all  he  had,  touched  it  with  a  witness;  he 
whom  the  rising  sun  saw  the  richest  of  all  the  men 
in  the  east,  before  niglit  was  poor  to  a  proverb.  If 
his  riches  had  been,  as  Satan  insinuated,  the  only 
principle  of  his  religion,  now  that  he  had  lost  his 
nches,  he  had  certainly  lost  his  religion;  but  the 
account  we  have,  in  these  verses,  of  his  pious  de-  ! 
portment  under  his  affliction,  sufficiently  proved  the  i 
Devil  a  liar,  and  Job  an  honest  man.      '  I 

I.   He  conducted  himself  like  a  man,  under  his 
afflictions;  not  stupid  and  senseless,  like  a  stock  or 
stone,  not  unnatural  and  unaffected  at  the  death  of  i 
his  children  and  servants;  no,   (v.   20.)  he  arose,  I 
and  rent  his  mantle,  and  shaved  his  head,   which  I 
were  the  usual  expressions  of  great  sorrow,  to  show 
that  he  Avas  sensible  of  the  hand  of  the  Lord  that  | 
was  gone  out  against  him;  yet  he  did  not  break  out ; 
into  any  indecencies,  nor  discover  any  extravagant  | 
passion;  he   did  not  faint  away,   but  arose,    as  a  j 
champion  to  the  combat;  he  did  not,  in  a  heat,  ! 
throw  off  his  clothes,  but  very  gravely,  in  confor- 
mity to  the  custom  of  the  country,  rent  his  mantle, 
his  cloke,  or  outer  garment;  he  did  nr  t  passionately 
tear  his  hair,  but  deliberately  shaved  his  head;  by 
<tll  which  it  appeared  that  he  kept  his  temper,  and 
bravelv  maintained  the  possession  and  repose  of  his 

Vol.  hi— C 


own  soul,  in  the  midst  of  all  these  provocations. 
The  time  when  he  began  to  show  his  teelings  is  ob- 
servable; it  was  not  till  he  heard  of  tlie  death  t.f 
his  children,  and  then  he  arose,  then  he  rent  liis 
mantle.  A  worldly  unbelieving  heart  would  have 
said,  "  Now  that  the  meat  is  gone,  it  is  well  that 
the  mouths  are  gone  too;  now  that  there  are  nj 
portions,  it  is  well  that  there  are  no  children;"  but 
Job  knew  better,  and  would  have  been  tliankful  it 
Providence  had  spared  his  children,  though  he  had 
had  little  or  nothing  for  them,  for  Jehovah-jireh, 
the  Lord  ivill  firovide.  Some  expositors,  remem- 
bering that  it  was  usual  with  the  Jews  to  rend  tlieir 
clothes  when  they  heard  blasphemy,  conjtctuiv 
that  Job  rent  his  clothes  in  a  holy  indignation  at  the 
blasphemous  thoughts  which  Satan  now  cast  iiiti; 
his  mind,  tempting  him  to  curse  God. 

II.  He  conducted  himself  like  a  wise  and  gocd 
m.m,  under  his  alfiiction,  like  a  fierfect  and  ufx- 
right  man,  and  one  that  feared  God,  and  eschewed 
the  evil  of  sin  more  than  that  of  outward  trouble. 

1.  He  humbled  himself  under  the  hand  of  God, 
and  accommodated  himself  to  the  pro-,  idences  he 
was  under,  as  one  that  knew  Ixpw  to  want  as  well 
as  how  to  abound.  When  God  called  to  weeping 
and  mourning,  he  wept  and  mourned,  rent  hin 
mantle,  and  shaved  his  head;  and,  as  one  tliat 
abased  himself  even  to  tlie  dust  before  God,  he  fell 
down  upon  the  ground,  in  a  penitent  sense  of  s!ii, 
and  a  patient  submission  to  the  will  of  God,  accepting 
the  punishment  of  his  iniquity.  Hereby  lie  sliowed 
his  sincerity;  {or hypocrites  cry  nottvhen  God  binds 
them.  Job  xxxvi.  13.  Hereby  he  prepared  himself 
to  get  good  by  the  affliction;  for  how  can  we  im- 
prove the  grief  which  we  will  not  feel? 

2.  He  composed  himself  with  quieting  conside- 
rations, that  he  might  not  be  disturbed,  and  put  cut 
of  the  possession  of  his  own  soul  by  these  events: 
he  reasons  from  the  common  state  of  human  life, 
which  he  describes  with  application  to  liimscif; 
JVa/ced  came  I  (as  others  do)  out  of  my  mother's 
ivomb,  and  naked  shall  I  return  thither,  into  the 
lap  of  our  common  mother,  the  earth;  as  the  child, 
when  it  is  sick  or  weary,  lays  its  head  in  its  m.o- 
ther's  bosom.  Dust  we  were  in  our  original,  and 
to  dust  we  return  in  our  exit,  (Gen.  iii.  19.)  to  the 
earth  as  we  were;  (Eccl.  xii.  7.)  7iaked  shall  we 
return  thither,  wlience  we  were  taken,  namely,  to 
the  clay,  Job  xxxiii.  6.  St.  Paul  refers  to  this  of 
Job,  (1  Tim.  vi.  7.)  We  brought  nothing  of  this 
world  s  goods  into  the  world,  but  have  them  from 
others;  and  /;  is  certain  that  we  caji  carry  nothing 
out,  but  must  leave  them  to  others.  We  come  into 
the  world  naked;  not  only  unarmed,  but  unclothed, 
helpless,  shiftless,  not  so  well  covered  and  fenced 
as  other  creatures.  The  sin  we  are  born  in,  makes 
us  naked  to  our  shame,  in  the  eves  of  the  lioly  Uod. 
We  go  out  of  the  world  naked;  the  bodv  doesj 
though  the  sanctified  soul  gees  clothed,  2  Cor.  v. 
3.  Death  strips  us  of  all  our  enjoyments;  clothing 
can  neither  warm  nor  adorn  a  dead  body.  This 
consideration  silenced  Job  under  all  his  losses.  (1. ) 
He  is  but  where  he  was  at  first;  be  looks  upon 
himself  only  as  naked,  not  maimed,  not  wounded: 
he  was  himself  still  his  own  man,  when  nothins; 
else  was  his  own,  and  therefore  but  reduced  to  his 
first  condition.  Xemo  tam  pauper  potest  esse  quam 
-natus  est — A'o  one  can  be  so  poor  as  he  was  wheri 
born.  Mm.  Felix.  If  we  are  impoverished,  we 
are  not  wronged,  nor  much  hurt,  for  we  are  but  as 
we  were  born.  (2.)  He  is  but  where  he  must  hfve 
been  at  last,  and  is  oniv  unclothed,  or  unloaded  • 
rather,  a  little  sooner  than  he  expected.  If  v.-e 
put  off  our  clothes  before  Ave  go  to  bed,  it  is  some 
inconvenience,  but  it  may  be  the  better  borne  when 
it  is  near  bed-time. 

3.  He  gave  glory  to  God,  and  expressed  himself 


JOB,  II. 


■ipon  this  occasion  with  a  great  veneration  for  the 
Divine  Providence,  and  an  awful  submission  to  its 
disposals;  we  may  well  rejoice  to  find  Job  in  this 
good  frame,  because  this  was  the  very  thing  upon 
which  the  trial  of  his  integrity  was  put,  though  he 
did  not  know  it.  Tiie  Devii  said  that  he  would, 
under  his  affliction,  curse  God;  but  he  blessed  him, 
,ir>d  so  proved  himself  an  honest  man. 

(1.)  He  acknowledged  the  hand  of  God  both  in 
the  mercies  he  had  formerly  enjoyed,  and  in  the  af- 
flictions he  was  now  exercised  with:  The  Lord 
gave,  and  the  Lord  halh  taken  awaij.  We  must 
own  the  Divine  Providence,  [!•]  I^^  all  our  comforts. 
God  gave  us  our  being,  made  us,  and  7iot  we  our- 
selves, gave  us  our  wealth;  it  was  not  our  own  inge- 
nuity or  industry  that  enriched  us,  but  God's  blessing 
on  our  cares  and  endeavours;  he  gave  us  power  to 
get  wealth;  not  only  made  the  creatures  for  us,  but 
bestowed  upon  us  our  share.  [2.  ]  In  all  our  crosses. 
The  same  that  gave,  hath  taken  away;  and  may  he 
not  do  what  he  will  with  his  own?  See  how  he  looks 
above  instruments,  and  keeps  his  eye  upon  the  First 
Cause;  he  does  not  say,  "  The  Lord  gave,  and  the 
Sabeans  and  Chaldeans  have  taken  away;  God  made 
me  rich,  and  the  Devil  has  made  me  poor;"  but, 
"He  that  gave,  has  taken;"  and,  for  that  reason, 
he  is  dumb,  and  has  nothing  to  say,  because  God 
did  it:  He  that  gave  all,  may  take  which  and  when, 
how  and  how  much,  he  pleases.  Seneca  could 
argue  thus,  Abstulit,  ned  et  dedit — He  took  away, 
but  he  also  gave;  and  Epictetus  excellently,  (cap. 
15. )  "  When  thou  art  deprived  of  any  comfort,  sup- 
pose a  child  taken  away  by  death,  or  a  part  of  thy 
estate  lost,  say  not  uTr^Afo-*  uutc — I  have  lost  it;  but, 
iTTsSaiKA — I  have  restored  it  to  the  right  owner.  But 
thou  wilt  object,  (says  he)  xaxo?  I  ucpsAc^sno; — He  is 
a  bad  man,  that  has  robbed  me;  to  which  he  an- 
swers, Ti  J'i  <roi  y.iAii — What  is  it  to  thee,  by  what 
hand  he  that  gives  re?nands  what  he  gave? 

(2.)  He  adores  God  in  both.  When  all  was  gone, 
he  fell  down  and  worshipped.  Note,  Afflictions 
must  not  divert  us  from,  but  quicken  us  to,  tlie  ex- 
ercise of  religion.  Weeping  must  not  hinder  sow- 
ing, nor  hinder  worshipping.  He  eyed  not  only  the 
hand  of  God,  but  the  name  of  God,  in  his  afflicti' ms, 
and  gave  glory  to  that.  Blessed  be  the  name  of  the 
Lord.  He  has  still  the  same  great  and  good  thoughts 
of  God  that  ever  he  had,  and  is  as  foi'ward  as  ever 
to  speak  tliem  forth  to  his  praise;  and  can  find  in 
his  heart  to  bless  (iod,  even  when  he  takes  away, 
as  well  as  when  he  gives.  Thus  must  we  sijig  both 
of  mercy  and  judgment,  Ps.  ci.  1.  [1.]  He  blesses 
God  f.ir  what  was  gi\  en,  though  now  it  was  taken 
'tway.  When  our  comforts  are  i-emoved  from  us, 
we  must  thank  God  that  ever  we  had  them,  and 
had  them  so  much  longer  than  we  deserved.  Na\', 
[2.]  He  adores  God,  even  in  taking  away,  and  gives 
him  honour  by  a  willing  submission;  nay,  he  gi\es 
him  thanks  for  good  designed  him  by  his  afflic- 
tions, for  gracious  supports  under  his  afflictions, 
and  the  believing  hopes  he  had  of  a  happy  issue  at 
last. 

Lasthi,  Here  is  the  honourable  testimony  which 
tlie  Hoi}'  Ghost  gives  to  Job's  constancy  and  good 
conduct  imder  his  afflictions.  He  passed  his  trials 
with  applause,  v.  22.  In  all  this.  Job  did  not  act 
amiss,  for  he  did  not  attribute  folly  to  God,  nor  in 
the  leust  reflect  iqjon  his  wisdom  in  what  he  had 
done.  Discontent  and  imixitience  do,  in  effect, 
charge  God  with  folly.  Against  the  workings  of 
these,  therefore,  Job  carefully  watched;  and  so 
must  we,  acknowledging,  that  as  Ciod  has  done 
light,  but  we  have  done  wickedly,  soCiod  has  done 
wisely,  but  we  have  done  foolishly,  very  foolishly. 
They  who  not  only  keep  their  temper  under  crosses 
:ind  provocations,  but  keep  up  good  thoughts  of  God 
and  sweet   communion   with   liim,  whetlier  thci:-  J 


praise  be  of  men  or  no,  it  will  be  of  God,  as  Job  here 
was. 

CHAP.  II. 

We  left  Job  honourably  acquitted,  upon  a  fair  trial  be 
tween  God  and  Satan  concerning  him.  Satan  had  leave 
to  touch,  to  touch  and  take,  all  he  had,  and  was  confi- 
dent that  he  would  then  curse  God  to  his  (ace;  but,  oi> 
the  contrary,  he  blessed  him,  and  so  he  was  proved 
an  honest  man,  and  Satan  a  false,  accuser.  Now,  one 
would  have  thought,  this  had  been  conclusive,  and  that 
Job  should  never  have  had  his  reputation  called  in  ques- 
tion again:  but  Job  is  known  to  be  armour  of  proof,  and 
therefore  is  here  set  up  for  a  mark,  and  brought  upon  his 
trial,  a  second  time.  I.  Satan  moved  for  another  trial 
which  should  touch  his  bone  and  his  flesh,  v.  1  .  .  5.  II. 
God,  for  holy  ends,  permits  it,  v.  6.  III.  Satan  smites 
him  with  a  very  painful  and  loathsome  disease,  v.  7,  8. 
IV.  His  wife  tempts  him  to  curse  God,  but  he  resists  the 
temptation,  v.  9,  10.  V.  His  friends  come  to  condole 
with  him,  and  to  comfort  him,  v,  II . .  13.  And  in  this 
that  good  man  is  set  forth  for  an  example  of  suffering 
affliction  and  of  patience. 

1 .  A  G  A I N  there  was  a  day  when  the  sons 
XjL  of  God  came  to  present  themselves 
before  the  Lord,  and  Satan  came  also 
among  them  to  present  himself  before  the 
Lord.  2.  And  the  Lord  said  unto  Satan, 
From  whence  comest  thou?  And  Satan  an- 
swered the  Lord,  and  said.  From  going  to 
and  fro  in  the  earth,  and  from  walking  up 
and  down  in  it.  3.  And  the  Lord  said  un- 
to Satan,  Hast  thou  considered  my  servant 
Jol),  that  there  is  none  like  him  in  the  earth, 
a  perfect  and  an  upright  man,  one  that  fear- 
eth  God,  and  escheweth  evil?  and  still  he 
holdeth  fast  his  integrity,  although  thou 
movedst  me  against  him,  to  destroy  him 
without  cause.  4.  And  Satan  ans\^ered 
the  Lord,  and  said.  Skin  for  skin;  yea,  all 
that  a  man  hath  will  he  give  for  his  life:  5. 
But  put  forth  thy  hand  now,  and  touch  his 
bone  and  his  flesh,  and  he  will  curse  thee  to 
thy  face.  6.  And  the  Lord  said  unto  Sa- 
tan, Behold,  he  is  in  thy  hand  ;  but  save  his 
life. 

Satan,  that  sworn  enemy  to  God  and  all  good 
men,  is  here  pushing  forward  his  malicious  prose- 
cution of  Job,  whom  he  hated  because  God  loved 
liim,  and  did  all  he  could  to  separate  between  him 
and  his  God,  to  sow  discord,  and  make  mischief, 
l)etween  them,  urging  God  to  afflict  him,  and  then 
urging  him  to  blaspheme  God.  One  would  ha\  e 
thought  that  he  had  enough  of  his  former  attempt 
upon  Job,  in  which  he  was  so  shamefully  baffled  and 
disa])pointcd;  but  malice  is  restlessj  the  Devil  and 
his  instruments  are  so.  They  that  calumniate  good 
people,  and  accuse  them  falsely,  will  have  their 
saying,  though  the  evidence  to  the  contrary  i^e  ever 
so'plain  and  full,  and  they  ha\  e  been  cast  in  the 
issue  which  they  themselves  have  put  it  upon.  Sa- 
tan will  have  Jciij's  cause  called  over  I'.gain.  The 
malicious,  unreasonable,  importunity  of  that  great 
persecutor  of  the  saints  is  represented,  (Rev.  xii. 
10.)  by  his  accusing  them  before  our  God  day  and 
night,  still  repeating  and  urging  that  against  them 
wiiich  lias  been  many  a  time  answered:  so  did  Satan 
here  accuse  Job  day  after  day.     Here  is, 

I.  The  court  set,  and  the  prosecutor,  or  accuser, 
making  his  appearance,  {v.  1,  2.)  as  before,  ch.  i. 
6,  7.  The  angels  attended  (}od's  throne,  and  Satan 


JOB,  II. 


19 


among  them.  One  would  have  expected  him  to 
come  and  confess  his  mahce  against  Job,  and  his 
mistake  concerning  "him;  to  cry,  Peccavi — /  have 
done  wrong,  for  belying  one  whom  God  spake  well 
of,  and  to  beg  pardon;  but,  instead  of  that,  he  comes 
with  a  further  design  against  Job.  He  is  asked  the 
same  question  as  before,  IV/ience  contest  thou?  And 
answers  as  before,  From  going-  to  and  fro  in  the 
earth;  as  if  he  liad  been  doing  no  harm,  though  he 
had  been  abusing  that  good  man. 

II.  Tiie  Judge  himself  of  counsel  for  the  accused, 
and  pleading  for  him;  \y.  3.)  "  Haul  thou  consider- 
ed my  servant  Job  better  than  thou  didst,  and  art 
thou  now  at  length  convinced  that  he  is  a  faithful 
servant  of  n)ine,  a  fierfect  and  an  upright  man;  for 
thou  seest  he  still  holds  fust  his  integrity'^"  This  is 
now  added  to  his  character  as  a  further  achieve- 
ment; intitead  of  letting  go  his  religion,  and  cursing 
God,  he  holds  it  faster  than  ever,  as  that  which  he 
has  now  more  than  (U'dinary  occasion  for;  he  is  the 
same  in  adversity  that  he  was  in  prosperity,  and 
rather  better,  and  more  hearty  and  li\eiy  in  bless- 
ing God  th:m  ever  he  was,  and  takes  root  the  faster 
for  being  thus  shaken.  See,  1.  How  Satan  is  con- 
demned for  his  allegations  against  Job;  Ihou  mov- 
edst  me  against  him,  as  an  accuser,  to  destroy  him 
ivi'.hout  cause.  Or,  "Thou  in  vam  movedst  me 
to  destrov  him,  for  I  will  never  do  that."  Good 
men,  when  they  are  cast  down,  are  not  destroyed, 
2  Cor.  iv.  9.  How  well  is  it  for  us,  that  neither 
men  nor  de\  ils  ar*^  to  be  our  judges,  for  perhaps 
they  would  destroy  us,  right  or  wrong;  but  our 
Judgment  pr.  ceedsfrom  the  Lord,  whose  judgment 
never  errs,  or  is  biassed.  2.  How  Job  is  commend- 
ed for  his  constancy,  notwithstanding  the  attacks 
made  upon  him;  "  Still  he  holds  fast  his  integrity, 
as  his  weapon,  and  thou  canst  not  disarm  him;  as 
his  treasure,  and  thou  canst  not  rob  him  of  tliat; 
nay,  thine  endeavours  to  do  it  make  him  hold  it  the 
faster;  instead  of  losing  ground  by  the  temptation, 
he  gets  ground."  God  speaks  of  it  with  wonder, 
and  pleasure,  and  something  of  triumph  in  the  pow- 
er of  his  own  grace;  Still  he  holds  fast  his  integrity. 
Thus  the  trial  of  Jdb's  faith  was  found  to  his  p7-aise 
and  honour,  1  Pet.  i.  7.  Constancy  crowns  integrit3% 

III.  The  accusation  further  prosecuted,  v.  4. 
What  excuse  can  Satan  make  for  the  failure  of  his 
former  attempt?  What  can  he  say  to  palliate  it, 
when  he  had  been  so  very  confident  that  he  should 
gain  his  point?  Why,  truly,  he  has  this  to  sny,. Skin 
for  skin,  and  all  that  a  man  has,  will  he  give  for 
his  life.  Something  of  truth  there  is  in  this,  that 
self-iove  and  self-preservation  are  very  powerful 
commanding  principles  in  the  hearts  of  men.  Men 
love  themselves  better  than  their  nearest  relations, 
even  their  children,  that  are  pieces  of  themsehes; 
will  not  only  venture,  but  give,  their  estates  to  save 
their  lives.  All  account  life  sweet  and  precious, 
and  while  they  are  themselves  in  health  and  at  ease, 
they  can  keep  trouble  from  their  hearts,  whatever 
they  lose.  We  ought  to  make  a  good  use  of  this 
consideration,  and  while  God  continues  to  us  our 
life  and  health,  and  the  use  of  our  limbs  and  senses, 
we  should  the  more  patiently  bear  the  loss  of  other 
comforts.     See  Matth.  vi.  25. 

But  Satan  grounds  upon  this  an  accusation  of  Job, 
slily  representing  him,  1.  As  unnatural  to  those 
about  him,  and  one  that  laid  not  to  heart  the  death' 
of  his  children  and  servants,  nor  cared  how  many 
of  them  had  their  skins  (as  I  may  say)  stripped 
over  their  ears,  so  long  as  he  slept  in  a  whole  skin 
himself  As  if  he  that  was  so  tender  of  his  chil- 
dren's souls,  could  be  careless  of  their  bodies,  and, 
like  the  ostrich,  hardened  against  his  young  ones, 
as  though  they  were  not  his.  2.  As  wholly  selfish, 
and  minding  nothing  but  his  own  ease  and  safetv,  as 
if  his  religion  made  him  sour,  and  morose,  and  ill- 


natured.     Thus  are  the  ways  and  people  of  Gf;d 
often  misrepresented  by  the  De\  il  and  his  agents. 

IV.  A  challenge  given  to  make  a  further  trial  cf 
Job's  integrity;  {v.  5.)  "  Put  forth  thine  hand  nor.', 
(for  I  find  ?ny  hand  too  short  to  reach  him,  and  t'.o 
weak  to  hurt  him,)  and  touch  his  bone  and  his  fiesh, 
(that  is  with  him  the  only  tender  part,  7nake  him 
sick  with  smiting  him,  Mic."  \i.  13.)  and  then,  I  dare 

'  say,  he  will  curse  thee  to  thy  face,  and  let  go  his  in- 
tegrity."   Satan  knew  it,  and  we  find  it  by  expe- 
rience, that   nothing  is  more   likely  to  luftle  the 
thoughts,  and  put  the  mind  into  disorder,  than  ac  ute 
;  pain  and  distemper  of  body.     There  is  no  disputing 
I  against  sense.     St.  Paul  himself  had  mucli  ado  to 
[  bear  a  thorn  in  the  flesh,  nor  could  he  have  borne  it 
without  special  grace  from  Christ,  2  Cor.  xii.  7,  9. 

V.  A  permission  granted  to  Satan  to  make  this 
trial,  V.  6.  Satan  would  have  had  God  put  forth  his 
hand  and  do  it;  but  he  afflicts  not  willingly,  nor 
takes  any  pleasure  in  grieving  the  children  of  men, 
much  less  his  own  children;  (Lam.  iii.  33.)  and 
therefore,  if  it  must  be  done,  let  Satan  do  it,  who 
delights  in  such  work:  He  is  in  thine  hand,  do  thy 
worst  with  him;  (but  with  a  proviso  and  limitation;) 
only  save  his  life,  or  his  soul.  Afflict  him,  but  not 
to  death.  Satan  hunted  for  the  precious  life,  would 
ha\  e  taken  that  if  he  might,  in  hopes  that  dying 
agonies  would  have  forced  Job  to  curse  his  God; 
but  (iod  had  mercy  in  store  for  Job  after  this  trial, 
and  therefore  he  must  survive  it,  and,  however  he 
is  afflicted,  must  have  his  life  given  him  for  a  prey. 
If  Ciod  did  not  chain  up  the  roaring  lion,  how  soon 
would  he  de\our  us!  As  far  as  he  permits  the  wrath 
of  "Satan  and  wicked  men  to  proceed  against  his 
people,  he  will  make  it  turn  to  his  praise  and  their's, 
and  the  7'e?nainder  thereof  he  will  restrain,  Ps. 
Ixxvi.  10.  "  Save  his  soul,"  that  is,  "his  reason;" 
(so  some;)  "preserve  to  him  the  use  of  that,  for, 
otherwise,  it  will  be  no  fair  trial;  if,  in  his  delirium, 
he  should  curse  God,  that  will  be  no  disproof  of  his 
integrity.  It  would  be  the  language  not  of  his  heart, 
but  of  his  distemper.'" 

Job,  in  being  thus  maligned  by  Satan,  ^yas  a  type 
of  Christ,  the  first  prophecy  of  whom  was,  that  Sa- 
tan should  bruise  his  heel,  (Gen.  iii.  15.)  and  so  he 
was  foiled,  as  in  Job's  case.  Satan  tempted  him  to 
let  go  his  integrity,  his  adoption;  (Matth.  iv.  6.) 
If  thou  be  the  Son  of  God.  He  entered  into  the 
heart  of  Judas  who  betrayed  Christ,  and  (some 
think)  with  his  terrors  put  Christ  into  his  agony  in 
the  garden.  He  had  permission  to  touch  his  bone 
and  his  flesh,  without  exception  of  his  life,  because 
by  dying  he  was  to  do  that  which  Job  could  not  do; 
destroy  him  that  had  the  power  of  death,  that  is  the 
Devil. 

7.  So  went  Satan  forth  from  the  presence 
of  the  Lord,  and  smote  Job  with  sore  boils, 
from  the  sole  of  his  foot  unto  his  crown.  8. 
And  he  took  him  a  potsherd  to  scrape  him- 
self withal ;  and  he  sat  down  among  the 
ashes.  9.  Then  said  his  wife  unto  him,  Dost 
thon  still  retain  thine  integrity?  Curse  God, 
and  die.  10.  But  he  said  unto  her,  Thou 
speakest  as  one  of  the  foohsh  women  speak- 
eth.  What!  shall  we  receive  good  at  the 
hand  of  God,  and  shall  we  not  receive  evil? 
In  all  this  did  not  Job  sin  with  his  lips. 

The  Devil,  having  got  leave  to  tear  and  Wurry 
poor  Job,  presently  fell  to  work  with  him,  as  a  tor- 
mentor first,  and  then  a- tempter.  His  own  children 
he  tempts  first,  and  draws  them  to  sin,  and  after- 
ward torments,  when  thereby  he  has  brought  then* 


20 


JOB,  11. 


t:>  ruin;  but  this  child  of  God  he  tormented  with  af- 
Riction,  and  then  tempted  to  make  a  bad  use  of 
his  affliction.  That  which  he  airted  at,  was,  to 
make  Job  curse  God;  now  here  we  are  told  what 
course  he  took  both  to  move  him  to  it,  and  mo\e  it 
to  him;  both  to  give  him  the  provocation,  else  it 
would  be  to  no  purpose  to  urge  him  to  it,  and  to  give 
him  the  information,  else  he  would  not  have  thought 
of  it:  thus  artfully  is  the  temptation  managed  with 
;iU  the  subtilty  of  the  old  serjDent,  who  is  here  play- 
ing the  same  game  against  Job  that  he  played 
;igainst  our  first  parents;  (Gen.  3.)  aiming  to  seduce 
lum  from  his  allegiance  to  his  God,  and  to  rob  him 
of  his  integrity. 

I.  He  provokes  him  to  curse  God,  by  smiting  him 
with  sore  boils,  and  so  making  him  a  burthen  to 
himself,  x<.  7,  8.  The  former  attack  was  extreme- 
ly violent,  but  Job  kept  his  ground,  bravely  made 
good  the  pass,  and  carried  the  day :  yet  he  is  still 
imt  girding  on  the  harness,  there  is  worse  behind; 
the  clouds  return  after  the  rain;  Satan,  by  the  di- 
vine permission,  follows  his  blow,  and  now  deep 
calls  unto  deep. 

1.  The  disease  was  very  grievous  with  which  Job 
WHS  seized;  S;itan  .s-mote  /ii?n  iv'uli  boils,  sore  boils, 
all  over  him,  from  head  to  foot;  with  an  evil  inflam- 
mation, so  some  render  it;  an  erysipelas,  perhaps, 
in  a  higher  degree.  One  boil,  v/hen  it  is  gathering, 
is  torrnent  enough,  and  gives  a  man  abundance  f  f 
pain  and  uneasiness.  What  a  condition  was  Job 
then  in,  that  had  boils  all  over  him,  and  no  part 
free,  and  those  of  as  raging  a  heat  as  the  De\  il  could 
make  them,  and,  as  it  were,  set  on  fire  of  hell  1  The 
small-pox  is  a  \ery  grievous  and  painful  disease, 
and  would  be  much  more  terrible  than  it  is,  but  that 
we  know  the  extremity  of  it  ordinarily  lasts  but  a 
few  days;  how  grievous  then  was  Job's  disease,  who 
was  sniitten  all  over  with  sore  boils  or  grievous  ul- 
cers, which  make  him  sick  at  heart,  put  him  to 
exquisite  torture,  and  to  spread  themselves  o\er 
him,  th.1t  he  could  lay  himself  no  way  for  any  ease. 
If  at  any  time  we  be  exercised  with  sore  and  griev- 
ous distempers,  let  us  not  think  ourselves  dealt  with 
any  otherwise  than  as  God  has  sometimes  dealt  with 
the  best  of  his  saints  and  servants.  We  know  not 
how  much  Satan  may  have  a  hand  (by  divine  per- 
mission) in  the  diseases  with  which  the  children  of 
men,  and  especially  the  children  of  God,  are  afflict- 
ed ;  what  infections  that  prince  of  the  air  may  spread, 
what  inflammations  may  come  from  that  fiery  ser- 
l)ent.  We  read  of  one  whom  Satan  had  bound  many 
vears,  Luke  xiii.  16.  Should  God  suffer  that  roar- 
ing lion  to  have  his  will  against  any  of  us,  how  mise- 
rable would  he  soon  make  us! 

2.  His  management  of  himself,  in  this  distemper, 
was  verv  strange,  i\  8. 

(1.)  Instead  of  healing  salves  he  took  a  potsherd, 
a  piece  of  a  broken  pitcher,  to  scrafie  himself  with- 
al: a  very  sad  pass  this  poor  man  was  come  to. 
When  a  man  is  sick  and  sore,  he  may  bear  it  the 
Ijetter,  if  he  be  well  tended  and  carefully  looked 
after:  many  rich,  people  have,  with  a  soft  and  ten- 
der hand,  charitably  ministered  to  the  poor  in  such 
•I  condition  as  this;  even  Lazarus  had  some  ease 
from  the  tongues  of  the  dogs  that  came  and  licked  his 
sores;  but  poor  Job  has  no  help  afforded  him.  [1.1 
Nothing  is  done  to  his  sores  but  what  he  does  himself, 
with  his  own  hands.  His  children  and  servants  are 
all  dead,  his  wife  unkind,  ch.  xix.  17.  He  has  not 
wherewithal  to  fee  a  physician,  or  surgeon;  and, 
which  is  most  sad  of  all,  none  of  those  he  had  for- 
merly been  kind  to  had  so  much  sense  of  honour 
and  gratitude  as  to  minister  to  him  in  his  distress, 
and  lend  him  a  hand  to  dress  or  wipe  his  running 
sores,  either  because  the  disease  was  loathsome 
.ind  noisome,  or  because  they  apprehended  it  to  be 
■nf'.-ctious.     Thus  it  was  in  the  former  days,  as  it 


will  be  in  the  last  days;  men  were  i  vers  of  their 
own  selves,  unthankful,  and  without  natural  affec- 
tion. [2.  ]  All  that  he  docs  to  his  sores  is,  to  scrape 
them;  they  are  not  bound  up  with  s(  ft  rags,  i,<  r 
mollified  with  ointment,  not  washed  or  kept  clean: 
no  healing  plasters  laid  on  them,  no  opiates,  no 
anodynes,  ministered  to  the  poor  patier.t,  to  alle- 
viate the  pain,  and  compose  him  to  rest,  nor  nay 
cordials  to  support  his  spirits;  all  the  operatic  n  is 
the  scraping  of  the  ulcers,  which,  when  they  a  ere 
come  to  a  head,  and  began  to  die,  made  his  h(  dy 
all  over  like  a  scurf,  as  is  usual  in  the  end  <f  ih'e 
small-pox.  It  would  ha\e  been  an  endless  iliing  to 
dress  his  boils  one  by  one,  he  therefore  res'hes 
thus  to  do  it  by  wholesale;  a  remedy  wh'ch  >•  ne 
would  think  as  bad  as  the  disease.  [3.]  He  h  ;S 
nothing  to  do  this  with  but  a  potsherd,  no  surgcu's 
instrument  proper  for  the  purpose,  but  tlu.t  which 
would  rather  rake  into  his  wounds,  and  add  to  his 
pain,  than  give  him  any  ease.  Pti^ple  that  are  sick 
and  sore,  have  need  to  be  under  the  discipline  and 
direction  of  others,  for  they  are  often  but  b;-.d 
managers  of  themselves. 

(2.)  Instead  of  reposing  himself  in  a  soft  and 
warm  bed,  he  sat  down  among  the  ashes.  Probably 
he  had  a  bed  left  him;  (for,  though  his  fields  were 
stripped,  we  do  not  find  that  his  house  was  burnt  or 
plundered;)  but  he  chose  to  sit  in  the  ashes,  either 
because  he  was  weary  of  his  bed,  or  because  he 
would  put  himself  into  the  place  and  posture  of  a 
penitent,  who,  in  token  of  his  self-abhorrence,  lay 
in  dust  and  ashes,  ch.  xlii.  6.  Isa.  Iviii.  5.  Jon.  iii.  6. 
Thus  did  he  humble  himself  under  the  mighty  hand 
of  God,  and  bring  his  mind  to  the  meanness  and 
poverty  of  his  condition.  He  complains,  {ch.  \ii.  5.) 
that  his  flesh  was  clothed  with  worms,  and  c/orfs  ' /' 
dust;  and  therefore  dust  to  dust,  ashes  to  ashes.  If 
God  lay  him  among  the  ashes,  there  he  will  con- 
tentedly sit  down;  a  low  spirit  becomes  low  circum- 
stances, and  will  help  to  reconcile  us  t"  them.  The 
Septuagint  reads  it,  He  sat  down  upon  a  dunghill 
without  the  city;  (which  is  commonly  said,  in  men- 
tioning this  story;)  but  the  original  says  no  mri-e 
than  that  he  sat  iyi  the  midst  of  the  ashes,  which  he 
might  do  in  his  own  house. 

II.  He  urges  him,  by  the  persuasions  of  his  own 
wife,  to  curse  God,  v.  9.  The  Jews  (who  covet 
much  to  be  wise  above  what  is  written)  say  that 
Job's  wife  was  Dinah,  Jacob's  daughter:  so  the 
Chaldee  paraphrase.  It  is  not  likely  that  she  was; 
but,  whoever  it  was,  she  was  to  him  like  Michal 
to  David,  a  scoffer  at  his  piety.  She  was  spared  to 
him,  when  the  rest  of  his  comforts  were  taken 
away,  for  this  piu'pose,  to  be  a  troubler  and  tempter 
to  him.  If  Satan  leaves  any  thing  that  he  has  per- 
mission to  take  away,  it  is  with  a  design  of  mischief. 
It  is  policy  to  send  his  temptations  by  the  hand  of 
those  tha*.  are  dear  to  us,  as  he  tempted  Adam  by 
Eve,  and  Christ  by  Peter.  We  must  therefore 
carefully  watch,  that  we  be  not  drawn  to  say  or  do 
a  wrong  thing  by  the  influence,  interest,  or  en- 
treaty, of  any,  no'  n<  t  those  for  whose  (;pini(^n  and 
favour  we  have  ever  so  great  a  \alue.  Observe 
how  strong  this  temptation  was, 

I.  She  banters  Job  for  his  constancy  in  his  reli- 
gion; "Dost  thou  still  retain  thine  integritij?  Art 
thou  so  verv  obstinate  in  thy  religion,  that  nothing 
will  cure  thee  of  it?  So  tame  and  shee]Msh,  as  thus 
to  truckle  to  a  God,  who  is  so  far  from  rewarding 
thy  services  with  marks  of  his  favour,  that  he 
seems  to  take  a  pleasure  in  making  thee  miserable, 
strips  thee,  and  scourges  thee,  without  any  provo- 
cation given?  Is  this  a  God  to  be  still  loved,  and 
blessed,  and  served?" 

Dost  thou  not  see  that  thy  drvolion's  vain? 

What  have  thy  pravei^  procur'd,  but  woe  and  paii,'' 

Hast  thou  not  yet  liiine  inl'rest  undeisuuid'' 

Perversely  righteous,  and  absurdly  jot  d"* 


JOB,  II 


21 


Those  painful  soros,  and  all  tliy  losses,  show 
Hiiw  Heaven  n -sards  ihi;  foolish  saiuls  below. 
Iiicuirigibly  pious  !  Can'!  thy  God 
Reform  lliy  siupiil  virtue  with  his  rod? 

Sir  R.  Blackmore. 

Thus  Satan  still  endeavours  to  draw  men  from 
God,  as  he  did  our  first  pai'cnts,  by  suggesting  hard 
thoughts  of  him,  as  one  that  envies  the  happiness, 
and  delights  in  the  misery,  of  his  creatures,  than 
which  nothing  is  more  false.  Another  artifice  he 
uses,  ;s,  to  drive  men  from  their  religion,  by  load- 
ing tliem  witli  scoffs  and  reproaches  i^M  their  ad- 
herence to  it:  we  have  reason  to  expect  it,  but  we 
arc  fools  if  we  heed  it:  our  Master  himself  has  un- 
dergone it,  we  sliall  be  abundantly  recompensed  for 
It,  and  with  much  more  reason  may  we  revnt  it 
upon  the  scoffers,  "  Are  you  such  fools  as  still  to 
retain  your  impiety,  when  you  might  diess  God, 
and  live?" 

2.  She  urges  him  to  renounce  his  religion,  to 
blaspheme  (iod,  set  him  at  defiance,  and  dare  him 
to  do  his  worst;  "  Curse  God,  and  die;  live  no 
longer  in  dependence  upon  Ciod,  wait  not  for  relief 
from  him,  ijut  be  tiiine  own  deliverer,  by  being 
thine  own  executioner,  end  thy  troubles  by  ending 
tliy  life,  better  die  once  than  be  always  dying  thus; 
th'iu  mayest  now  despair  of  having  any  help  from 
thy  God,  even  curse  him,  and  hang  thyself." 
These  are  two  of  the  blackest  and  most  horrid  of  all 
S  itan's  temptatijns,  and  yet  such  as  good  men  ha\  e 
sometimes  been  violently  assaulted  with:  nothing  is 
more  contrary  to  natural  conscience  than  blas- 
plieming  God,  nor  to  natural  sense  than  self-mur- 
der; therefv)re  the  suggestion  of  either  of  these  may 
well  be  suspected  to  come  immediately  from  Satan. 
Loi-d,  lead  us  not  into  temptation,  not  into  such, 
not  into  any,  temptation,  but  deliver  us  from  the 
evil  one. 

III.  He  bravely  resists  and  overcomes  the  temp- 
tation, V.  10.  He  soon  gave  her  an  answer,  (for 
Satan  spared  him  the  use  of  his  tongue,  in  hopes 
he  would  curse  God  with  it,)  which  showed  his 
constant  .resolution  to  cleave  to  God,  to  keep  his 
good  thoughts  of  him,  and  not  to  let  go  his  inte- 
grity. 

See,  1.  How  he  resented  the  temptations;  he 
was  indignant  at  having  such  a  thing  mentioned  to 
him;  "What!  Curse  God?  I  abhor  the  thought  of 
it;  get  thee  behind  me,  Satan."  In  other  cases. 
Job  reasoned  with  his  wife  with  a  great  deal  of 
mildness,  even  when  she  was  unkind  to  him;  (ch. 
xix.  17.)  /  entreated  her  for  the  children's  sake  of 
my  own  body.  But  when  she  persuaded  him  to 
curse  God,  he  was  much  displeased;  Thou  sp.eakest 
as  one  of  the  foolish  women  sfieaketh.  He  does  not 
call  her  a  fool,  and  an  atheist,  nor  does  he  break 
out  into  any  indecent  expressions  of  his  displeasure, 
as  those  who  are  sick  and  sore  are  apt  to  do,  and 
think  they  may  be  excused;  but  he  shows  her  the 
rvW  of  what  she  said,  that  she  spake  the  language 
<if  the  infidels  ;md  idolaters,  who,  when  they  are 
hard  hi  bestead,  fret  themselves,  and  curse  their  king 
and  their  God,  Isa.  viii.  21.  We  have  reason  to 
suppose,  that,  in  such  a  pious  household  as  Job  had, 
his  wife  was  one  that  had  been  well-affected  to  re- 
ligion, but  that  now,  when  all  their  estate  and  com- 
fort were  gone,  she  could  not  bear  the  loss  with 
that  temper  of  mind  that  Job  had;  but  that  she 
should  go  about  to  infect  his  mind  with  her  wretch- 
ed distemper,  was  a  great  provocation  to  him,  and 
he  could  not  forbear  thus  showing  his  resentment. 
Note,  (1.)  Those  are  angry  and  sin  not,  who  are 
angrr  only  at  sin,  and  take  a  temptation  as  the 
greatest  affront;  who  cannot  bear  them  that  are 
evil,  Rev.  ii.  2.  When  Peter  was  a  Satan  to  Christ, 
he  told  him  plainly.  Thou  art  an  offence  to  me.  (2. ) 
If  those  whom  we  think  wise  and  good,  at  any  time 
speak  that  which  is  foolish  and  bad,  we  O'lght  tore- 


prove  them  faithfully  for  it,  and  show  them  the  e\  ;i 
of  what  they  suy,  that  we  suffer  not  sin  upon  them. 
(3.)  Temptations  to  curse  God  ought  to  be  rejected 
with  the  greatest  abhonence,  and  not  so  much  as  to 
be  parleyed  with:  whoe\  er  persuades  us  to  tliat, 
must  be  looked  upon  as  our  enemy,  to  whom  if  we 
yield  it  is  at  our  peril.  Job  did  not  ciirseGnd,  and  then 
think  to  come  off  with  Adam's  excuse.  The  woman 
whom  thou  gavest  to  be  with  me,  she  persuaded  vie 
to  it,  (Gen.  iii.  12. )  which  had  in  it  a  tacit  reflection 
on  God,  his  ordinance,  and  providence;  no,  if  thou 
scornest,  if  thou  cursest,  thou  alone  shait  bear  it. 

2.  How  he  reasoned  against  the  temptation;  Shall 
•w  receive  good  at  the  hand  of  God,  and  shall  we 
noi,  receive  evil  also?  Those  whom  we  reprove,  we 
must  endeai^our  to  con\  ince;  and  it  is  no  hard  mat- 
ter to  give  a  reason  why  we  should  still  hold  fust 
our  integrity,  evei.  when  we  are  stripped  of  every 
thing  else.  He  considers  that  though  good  and 
evil  are  contraries,  yet  they  do  not  come  from  con- 
trary causes,  but  both  from  the  hand  of  God;  (Isa. 
xlv.  7.  Lam.  iii.  38.)  and  therefore  t'lat  in  both  we 
must  have  our  eye  up  unto  him,  with  cbankfulness 
for  the  good  he  sends,  and  without  fretfulnes*  at  the 
evil.     Observe  the  force  of  his  argument, 

(1.)  What  he  argiies /or;  not  only  the  bearing, 
but  the  receiving,  of  evil;  Shall  we  not  receive 
evil?  that  is,  [1.]  "  Shall  we  not  expect  to  receive 
it.''  If  God  give  us  so  many  good  things,  shall  we  be 
surprised,  or  think  it  strange,  if  he  sometimes 
afflict  us,  when  he  has  told  us  that  prosperity 
and  adversity  are  set  the  one  over-against  the 
other.?"  1  Pet.  iv.  12.  [2.]  "  Shall  we  not  set  our- 
selves to  receive  it  aright.'"  The  woi-d  signifies  to 
receive  as  a  gift,  and  denotes  a  pious  affection  and 
disposition  of  soul  under  our  afflictions,  neither 
despising  them  nor  fainting  under  tliem,  accounting 
them  gifts;  (Phil.  i.  29.)  accepting  them  as  punish- 
ments of  our  iniquity;  (Lev.  xxvi.  41.)  acquiescing 
in  the  will  of  God  in  them;  ("Let  him  do  with  me 
as  seemeth  him  good;")  and  accommodating  our- 
selves to  them,  as  those  that  know  how  to  want  as 
well  as  how  to  abound,  Phil.  iv.  12.  When  the 
heart  is  humbled,  and  weaned,  by  humbling  wean- 
ing providences,  then  we  receive  correction,  (Zech. 
iii.  2. )  and  take  up  our  cross. 

(2.)  What  he  argues/ro7«;  "  Shall  we  receive  so 
much  good  as  has  come'  to  us  from  the  hand  of  God, 
during  all  those  years  of  peace  and  prosperity  that 
we  have  lived;  and  shall  we  not  now  receive  evil, 
when  God  thinks  fit  to  lay  it  on  us.'"  Note,  The 
consideration  of  the  mercies  we  receive  from  God, 
both  past  and  present,  should  make  us  receive  our 
afflictions  with  a  suitable  disposition  of  spirit.  If 
we  receive  our  share  of  the  conmion  good  in  the 
seven  years  of  plenty,  shall  we  not  receive  or.r 
share  of  the  common  evil  in  the  years  of  famine.' 
Qui  sensit  commodum,  sentire  debet  et  onus — He 
who  feels  the  privilege,  should  prepare  for  the  pri- 
vation. If  we  have  so  much  that  pleases  us,  why 
should  we  not  be  content  with  that  which  pleases 
God.'  If  we  receive  so  many  comforts,  shall  we  not 
receive  some  afflictions,  which  will  serve  as  fi.ilsto 
our  comforts,  to  make  them  the  more  valuable;  (we 
are  taught  the  worth  of  mercies,  by  being  made  to 
want  them  sometimes;)  and  as  allays  to  our  com- 
forts, to  make  them  the  less  dangerous,  to  keep 
the  balance  e\  en,  and  to  prevent  our  being  liped  up 
above  measure?  2  Cor.  xii.  7.  If  we  receive  so 
much  good  for  the  body,  shall  we  not  receive  some 
good  for  the  soul;  that  is,  some  afflictions,  bv 
which  we  partake  of  God's  holiness;  (Heb.  xii. 
10.)  srimething  which,  by  saddening  the  coun- 
tenance, makes  the  heart  better.'  Let  murmuring, 
therefore,  as  well  as  boasting,  be  for  ever  ex- 
cluded. 
IV.  Thus,  in  a  good  measui-e,  Job  still  held  fast 


'22 


JOB,  II. 


his  integrity;  and  Satan's  design  against  him  was 
ilefeated.  In  all  this  did  not  Job  sm  with  his  lifis; 
he  not  only  said  this  well,  but  all  he  said,  at  this 
tinie,  was  under  the  go\ernnient  of  religion  and 
right  reason:  in  the  midst  of  all  these  grievances, 
he  did  not  speak  a  word  amiss;  and  we  have  no 
reason  to  think,  but  that  he  also  preserved  a  good 
temper  of  mind,  so  that  though  there  might  be 
some  stirrings  and  risings  of  corruption  in  his  heart, 
yet  grace  got  the  upper  hand,  and  he  took  care  that 
t:ie  root  of  bitterness  might  not  spring  up  to  trouble 
him,  Heb.  xii.  15.  The  abundance  of  his  heart 
was  for  God,  produced  good  things,  and  suppressed 
the  evil  that  was  there,  which  was  out-voted  by  the 
better  side.  If  he  did  think  any  evil,  yet  he  laid 
his  hand  ufion  his  mouth,  (Prov.  xxx.  "32.)  stifled 
the  evil  thouglit,  and  let  it  go  no  further;  by  which 
it  appeared,  not  only  that  he  had  true  grace,  bat 
that  It  was  strong,  and  victorious;  in  short,  that  he 
had  not  forfeited  the  cliai-acter  oi  ii/irrfcct  and  u/i- 
right  mail;  for  so  he  appears  to  be,  who,  in  tiie 
midst  of  sucl\  temptation,  offends  not  in  word, 
Jam.  iii.  2.     Ps.  x\ii.  3. 

1 1 .  Now  vvlieu  Job's  three  friends  lieard 
of  all  this  evil  that  was  come  upon  him, 
they  came  every  one  from  his  own  place ; 
Elipliaz  the  Temanite,  and  Biidad  the  Shu- 
hite,  and  Zophar  the  Naamathite:  for  they 
had  made  an  appointment  together  to  come 
to  mourn  with  him,  and  to  comfort  him. 
12.  And  when  they  lifted  up  their  eyes 
afar  off,  and  knew  him  not,  they  lifted  up 
their  voice  and  wept;  and  they  rent  every 
one  his  mantle,  and  sprinkled  dust  upon 
their  heads  toward  heaven.  13.  So  they 
sat  down  with  him  upon  the  ground  seven 
days  and  seven  nights,  and  none  spake  a 
word  unto  him :  for  they  saw  that  his  grief 
was  very  great. 

We  have  here  an  account  of  the  kind  visit  which 
Job's  three  friends  made  him  in  his  affliction.  The 
news  of  his  extraordinary  troubles  spread  into  all 
parts;  he  being  an  eminent  man,  both  for  greatness 
and  goodness,  and  the  circumstances  of  his  troubles 
being  very  uncommon.  Some,  who  were  his  ene- 
mies, triumphed  in  his  calamities;  (c/i.  xvi.  10. — 
xix.  18. — xxx,  1,  tfc.)  perhaps  they  made  ballads 
on  him:  but  his  friends  concerned  themselves  for 
him,  and  endeavoured  to  comfort  him;  a  friend 
loveth  at  all  times,  and  a  brother  is  born  for  adver- 
sity. Three  of  them  are  here  named,  {v.  11.) 
Eliphaz,  Biidad,  and  Zophar.  We  shall  meet  with 
a  fourth  after,  who,  it  should  seem,  was  present  at 
the  whole  conference,  namely,  Eliliu;  whether  he 
came  as  a  friend  of  Job,  or  only  as  an  auditor,  does 
not  appear:  these  three  are  said  to  be  hhfrierids, 
his  intimate  acquaintances,  as  David  and  Solomon 
had  each  of  them  one  in  their  court,  that  was  called 
the  king's  friend.  These  three  were  eminently 
wise  and  good  men,  as  appears  by  their  discourses; 
they  were  old  men,  very  old,  they  liad  a  great  re- 
putation for  knowledge,  and  much  deference  was 
paid  to  their  judgment,  ch.  xxxii.  6.  It  is  probable 
that  they  were  men  of  figure  in  their  country — 
princes,  or  heads  of  houses.     Now  observ  e, 

I.  That  Job,  in  his  prosperity,  had  contracted  a 
friendship  with  them:  if  they  were  his  equals,  yet 
he  had  not  that  jealousy  of  them;  if  his  inferiors, 
yet  he  had  not  that  disdain  of  them,  which  was  any 
hinderance  to  an  intimate  converse  and  correspon- 


dence with  them.  To  have  such  friends,  added 
more  to  his  happiness  in  the  day  of  his  prospent} , 
than  all  the  heads  of  cattle  he  was  master  of. 
Much  of  the  comfort  of  this  life  lies  in  acquaint- 
ance and  friendship  witli  those  that  are  prudent  and 
virtuous;  and  he  that  lias  a  few  such  friends,  ought 
to  value  them  highly.  Job's  three  friends  are  sup 
posed  to  be  all  of  them  of  the  posterity  of  Aijra 
ham,  which,  for  some  descents,  c  en  in  the  families 
that  were  shut  out  from  the  covenant  of  peculiarity, 
retained  some  good  fruits  of  that  pious  education 
which  the  father  of  the  faithful  gave  to  thi  se  under 
his  charge.  Eliphaz  descended  from  Tem  m,  the 
grandson  of  Esau;  (Gen.  xxx\i.  11.)  Biidad  i^it  is 
probable)  from  Shuah,  Abraham's  son  by  Keturah, 
Gen.  XXV.  2.  Zophar  is  thought  by  some  to  be  the 
same  wit.i  Zepho,  a  descendant  from  Esau,  Gen. 
xxx\i.  11.  The  preserving  of  so  much  wisdom  and 
piety  among  those  that  were  sti'angers  to  the  cove- 
nantsof  promise,  was  a  happy  presage' of  God's  grace 
to  the  Gentiles,  when  the  partition  wall  should,  in  the 
latter  days,  be  taken  down.  Esau  was  rejected;  yet 
many  that  came  from  him  inherited  some  of  the 
best  blessuigs. 

II.  That  they  continued  their  friendship  with 
Job  in  his  adversity,  when  most  of  his  friends  liad 
forsaken  him,  ch.  xix.  14.  Two  ways  they  showed 
their  friendship, 

1.  By  the  kind  visit  they  made  him  in  his  afflic- 
tion, to  mourn  with  him,  and  to  comfort  him,  v.  11. 
Probably,  they  had  been  wont  to  \  isit  him  in  his 
prosperity,  not  to  hunt  or  hawk  with  him,  not  to 
dance  or  play  at  cards  with  him,  but  to  entertain 
and  edify  themselves  with  his  learned  and  pious 
converse;  and  now,  that  he  was  in  adversity,  they 
came  to  share  with  him  in  his  griefs,  as  formerly 
they  had  come  to  share  with  him  in  liis  comforts. 
These  were  wise  men,  whose  heart  was  i"  ''"- 
house  of  mourning,  Eccl.  vii.  4.  Visiting  the  afflict 
ed,  sick  or  sore,  fatherless  or  childless,  in  their  sor- 
row, is  made  abranch  oi pure  religion  and  undtjikdi 
(Jam.  i.  27.)  and,  if  done  from  a  good  principle, 
will  be  abundantly  recompensed  shortly,  Matth. 
XXV.  36.  By  visiting  the  sons  and  daughters  of  afflic- 
tion, we  may  contribute  to  the  improvement,  (].) 
Of  our  own  graces;  for  many  a  good  lesson  is  t(j  be 
learned  from  the  trouliles  of  others;  we  may  look 
upon  them,  and  recei\e  instruction,  and  be  made 
wise  and  serious.  (2. )  Of  their  comforts;  by  putting 
a  respect  upon  them,  we  encourage  them,  and  some- 
good  word  may  be  spoken  to  them,  which  may  help 
to  make  them  easy.  Jc^b's  friends  came,  not  to 
satisfy  their  curiosity  with  an  account  of  his  troubles, 
and  the  strangeness  of  the  circumstances  of  them; 
much  less,  as  David's  false  friends,  to  make  invi- 
dious remarks  upon  him,  (Ps.  xli.  6.. 8.)  but  to 
mourn  with  him,  to  mingle  their  tears  with  his, 
and  so  to  comfort  him.  It  is  much  more  pleasant 
to  visit  those  in  affliction,  to  whom  comfort  belongs, 
than  those  to  whom  we  must  first  speak  con\  iction. 

Concerning  these  visitants,  observe,  [1.]  That 
they  were  not  sent  for,  but  came  of  their  own  ac- 
cord; {ch.  vi.  22.)  whence  Mr.  Caryl  observes,  that 
it  is  good  manriei's  to  be  an  unbidden  guest  at  the 
house  of  mourning,  and,  in  comforting  our  friends, 
to  prevent  their  invitations.  [2.]  That  thev  made 
an  appointment  to  come.  Note,  Good  people  should 
make  appointments  among  tliemselves  for  doing 
good,  so  exciting  and  obliging  one  another  to  it,  and 
assisting  and  encouraging  one  another  in  it.  For 
the  carrying  on  of  any  pi<  us  design,  let  hand  join  in 
hand.  [3.]  That  they  came  with  a  design  (and 
we  have  reason  to  think  it  was  a  sincere  design)  to 
comfort  him,  and  yet  pnned  miserable  comforters, 
through  their  unskilful  management  of  his  case. 
Many  that  aim  well,  by  mistake,  come  shoi  t  of 
their  aim. 


JOB,  III. 


23 


2.  By  their  tender  sympathy  with  him  and  con- 
cern fi.r  hini  in  his  affliction;  when  they  saw  him 
at  sonic  distance,  he  was  so  disfigured  and  deformed 
witli  h,s  sores,  that  they  kncvj  him  not,  f.  12.  Hs 
fa.c  w.ia  fo'.'l  iDit/t  ivfefiing,  {c/i.  xvi.  16.)  like  Je- 
ms ilem's  N.iza  ites,  that  had  been  ruddy  as  the 
rubitfi,  but  weie  now  blacker  than  a  coal.  Lam.  iv. 
7,  8.  Wliat  a  change  will  a  sore  disease,  or,  with- 
out that,  oppi'essing  care  and  grief,  make  in  the 
countenance,  in  a  little  time!  Is  this  J^aomi?  Ruth 
i.  19.  So,  Is  this  Joby  How  art  thou  fallen!  How 
IS  thy  glory  stained  and  sullied,  and  all  thine  honour 
laid  in  the  dust!   God  fit  us  for  such  changes! 

Observing  him  thus  miserably  altered,  they  did 
not  leave  him,  in  a  fright  or  loathing,  but  expressed 
so  much  the  more  tenderness  toward  him. 

(1.)  Coming  to  mourn  with  him,  they  vented  their 
undissernbled  grief  in  all  the  then  usual  expressions 
of  that  passion;  they  wept  aloud;  the  sight  of  them, 
(as  is  usual,)  revived  Job's  grief,  and  set  him  a-weep- 
ing  afresh,  which  fetched  floods  of  tears  from  their 
eyes.  They  rent  their  clothes,  and  sprinkled  dust 
upon  their  heads,  as  men  that  would  strip  them- 
selves, and  abase  themselves,  with  their  friend  that 
was  stripped  and  abased. 

(2.)  Coming  to  comfort  him,  they  sat  down  with 
nim  upon  the  ground,  for  so  he  received  visits;  and 
they,  not  in  compliment  to  him,  but  in  true  com- 
passion, put  themselves  into  the  same  humble  and 
uneasy  place  and  posture.  They  had  many  a  time, 
it  is  likely,  sitten  with  him  on  his  couches,  and  at 
his  table,  in  his  prosperity,  and  were  therefore 
willing  to  share  with  him  in  his  grief  and  po\erty, 
because  they  had  shared  with  him  in  his  joy  and 
plenty.  It  was  not  a  modish  short  visit  that  they 
made  him,  just  to  look  upon  him  and  be  gone;  but, 
as  those  that  could  have  no  enjoyment  of  themselves, 
if  they  had  returned  to  their  place,  while  their 
friend  was  in  so  much  misery,  they  resolved  to  stay 
with  him  till  they  saw  him  mend  or  end,  and  there- 
fore took  lodgings  near  him,  though  he  was  not  now 
able  to  entertain  them  as  he  had  done,  and  they 
must  therefore  bear  their  own  charges.  Every  day, 
for  seven  days  together,  at  the  hours  in  which  he 
admitted  company,  they  came  and  sat  with  him,  as 
liis  companions  in  tribulation,  and  exceptions  from 
that  rule,  JVullus  ad  admissas  ibit  amicus  opes —  They 
•who  have  lost  their  wealth,  are  not  to  exfiect  the 
visits  of  their  friends. 

They  sat  with  him,  but  none  spake  a  word  to 
him,  only  they  all  attended  to  the  particular  naiTa- 
tives  he  gave  of  his  troubles.  They  were  silent,  as 
men  astonished  and  amazed;  Cures  leves  loquuntur, 
ingentes  stufient — Our  lighter  griefs  have  a  voice; 
those  which  are  more  oppressive,  are  mute;  or,  ac- 
cording to  Sir  R.  Blackmore, 

So  lung  a  lime  they  held  their  peace,  to  show 
A  reverence  due  lo  suih  prodigious  woe. 

They  spake  not  a  word  to  him,  whatever  they 
said  one  to  another,  by  way  of  instruction,  for  the 
improvement  of  the  present  providence.  They 
said  nothing  to  that  purport  to  which  afterward 
they  said  much — nothing  to  grieve  him;  {ch.  iv.  2.) 
because  they  saw  his  grief  was  very  great  already, 
and  they  were  loath  at  first  to  add  affliction  to  the 
afflicted.  There  is  a  time  to  keep  silence,  when 
either  the  wicked  is  before  us,  and  by  speaking  we 
niay  harden  them,  (Ps.  xxxix.  1. )  or  when  by  speak- 
ing we  may  offend  the  generation  of  God's  children, 
Ps.  Ixxiii.  15.  Their  not  entering  upon  the  follow- 
ing solemn  discourses  till  the  seventh  day,  may  per- 
haps intimate  that  it  was  the  sabbath-day,  which, 
doubtless,  was  obser\  ed  in  the  patriarchal  age,  and 
to  that  day  they  adjourned  the  intended  conference, 
because,  probably,  then  company  resorted,  as  usual, 
to  Job's  house,  to  join  with  him  in  his  devotions, 
who  might  be  edified  by  the  discourse.     Or  rather, 


by  their  silence  so  long,  they  would  intimate,  thi.t 
what  they  afterwards  said  was  well  considered  and 
digested,  and  the  result  of  many  thoughts.  'J'/,e 
heart  of  the  wise  studies  to  answer.  We  should 
Ih  nk  twice  before  we  speak  once,  especiallv  in 
such  a  case  as  this,  think  long,  and  we  sliall  be'  the 
belter  able  to  speak  short  and  to  the  purpose. 

CHAP.  111. 

Ye  have  heard  of  the  patience  of  Job,  says  the  apostle,  Jav.. 
V.  11.  So  »ve  have,  and  of  his  inipatience  too.  We 
wondered  that  a  man  should  be  so  patient  as  he  was; 
(ch.  i.  and  ii. )  but  we  wondered  also,  that  a  good  muii 
should  be  so  impatient  as  he  is  here  in  this  chapter, 
where  we  find  him  cursing  his  day,  and,  in  passion,  1. 
Complaining  that  he  was  born,  v.  1 . .  10.  II.  Complain- 
iii"^  that  he  did  not  die  as  soon  as  he  was  born,  v.  1 1 .  .  1 9. 
III.  Complaining  that  his  life  was  now  continued  when 
he  was  in  misery,  v.  20.  .26.  In  this,  it  must  be  owned 
that  Job  sinned  with  his  lips,  and  it  is  written,  not  for 
our  imitation,  but  our  admonition,  that  he  who  thinks 
he  stands,  may  take  heed  lest  he  fall. 

FTER  this  opened  Job  his  mouth, 
and  cursed  his  day.  2.  And  Job 
spake,  and  said,  3.  Let  the  day  perish 
wherein  1  was  born,  and  the  nigiit  m  tvhich 
it  was  said.  There  is  a  man  child  conceived. 
4.  Let  that  day  be  darkness ;  let  not  God 
regard  it  from  above,  neither  let  the  light 
shine  upon  it.  5.  Let  darkness  and  the 
shadow  of  death  stain  it;  let  a  cloud  dwell 
upon  it;  let  the  blackness  of  the  day  terrify 
it.  6.  As  for  that  night,  let  darkness  seize 
upon  it ;  let  it  not  be  joined  unto  the  days 
of  the  year;  let  it  not  come  into  the  numbt  r 
of  the  months.  7.  Lo,  let  that  night  be 
solitary;  let  no  joyful  voice  come  thereiis. 
8.  Let  them  curse  it  that  curse  the  day,  wh.o 
are  ready  to  laise  up  their  mourning.  9. 
Let  the  stars  of  the  twilight  thereof  be  dai  k ; 
let  it  look  for  light,  but  have  none;  neither 
let  it  see  the  daVvning  of  the  day:  10.  Be- 
cause it  shut  not  up  the  doors  of  my  mother's 
womb,  nor  hid  sorrow  from  mine  eyes. 

Long  was  Job's  heart  hot  within  him;  while  he 
was  musing,  the  fire  burned,  and  the  more  for  be- 
ing stifled  and  suppressed;  at  length,  he  spake  with 
his  tongue,  but  not  such  a  good  word  as  David  spake 
after  a  long  pause.  Lord,  make  me  to  know  my  end,' 
Ps.  xxxix.  3,  4.  Seven  days  the  prophet  Ezekiel 
sat  down  astonished  with  the  captives,  and  then 
(probably  on  the  sabbath-day)  the  word  of  the  Lord 
came  to  him,  Ezek.  iii.  15,  16.  So  long  job  and  his 
friends  sat  thinking,  but  said  nothing;  they  wete 
afraid  of  speaking  what  they  thought,  lest  thev 
should  grieve  him,  and  he  durst  not  give  vent  to  his 
thoughts,  lest  he  .«hould  ofFend  them.  They  came 
to  comfort  him,  but,  finding  his  afflictions  very  ex- 
traordinary, they  began  to  think  comfort  did  n;  t 
belong  to  him,  suspecting  him  to  be  a  hvpccrite, 
and  therefore  they  said  nothing.  But  loset  s  think 
they  may  have  leave  to  speak,  and  tlierefore  Jo!) 
gives  vent  first  to  his  thoughts.  Unless  they  had 
been  better,  it  had  been  well  if  he  had  kept  them 
to  himself. 

In  short,  he  cursed  his  day,  the  day  of  his  birth, 
wished  he  had  never  been  born,  could  not  think  ov 
speak  of  his  own  birth  without  regret  and  vexation. 
Whereas  men  usually  observe  the  annual  return  of 
their  birth-day  with  rejoicing,  he  looked  upon  it  as 


24 


JOB,  III. 


llxe  unhappiest  day  of  the  year,  because  the  unhap- 
piest  of  his  hfe,  being  the  inlet  into  all  his  woe. 
Now, 

I.  This  was  bad  enough.  The  extremity  of  his 
trouble  and  the  discomposure  of  liis  spirits  may  ex- 
cuse it  in  part,  but  he  can  by  no  means  be  justilied 
in  it.  Now  lie  has  forgotten  the  good  he  was  born 
to,  the  lean  kine  have  eaten  up  the  fat  ones,  and  he 
is  filled  with  thoughts  of  the  evil  only,  and  wishes 
he  had  never  been  born.  The  prophet  Jeremiah 
himself  expressed  his  resentment  of  his  calamities, 
in  language  not  much  unlike  this,  I  foe  is  me,  rny 
mother,  t/iat  thou  hunt  borne  me!  (Jer.  xv.  10.) 
Cursed  be  the  day  wherein.  I  was  born,  Jer.  xx.  14, 
&c.  We  may  suppose  that  Job,  in  his  prosperity, 
had  many  a  time  blessed  God  for  the  day  of  his 
birth,  and  reckoned  it  a  happy  day;  yet  now  he 
brands  it  with  all  possible  marks  of  infamy.  When 
we  consider  the  iniquity  in  which  we  were  conceiv- 
ed and  born,  we  have  reason  enciugh  to  reflect  with 
sorrow  and  shame  upon  the  day  of  our  birth,  and  to 
say  that  the  day  of  our  death,  by  which  we  are 
freed  from  sin,  (Rom.  vi.  7.)  is  far  better,  Eccl. 
vii.  1.  But  to  curse  the  day  of  our  birth,  because 
then  we  entered  upon  the  calamitous  scene  of  life, 
is  to  quaiTel  with  the  God  of  nature,  to  despise  the 
dignity  of  our  being,  and  to  indulge  a  passion  which 
our  own  calm  and  sober  thoughts  will  make  us 
ashamed  of.  Certainly  there  is  no  condition  of  life 
a  man  can  be  in  in  this  world,  but  he  may,  in  it, 
(if  it  be  not  his  own  fault,)  so  honour  God,  and 
workiout  his  own  salvation,  and  make  sure  a  happi- 
ness for  himself  in  a  better  world,  that  he  will  have 
no  reason  at  all  to  wish  he  had  never  been  born, 
but  a  great  deal  of  reason  to  say  that  he  had  his  be- 
ing to  good  purpose.  Yet  't  iimst  be  owned,  if 
there  were  not  another  life  after  this,  and  divine 
consolations  to  support  us  in  the  prospects  of  it,  so 
many  are«the  sorrows  and  troubles  of  this,  that  we 
might  sometimes  be  tempted  to  say  that  we  were 
made  in  vain,  (Ps.  Ixxxix.  47.)  and  to  wish  we  had 
ne\er  been.  There  are  those  in  hell,  who,  with 
good  reason,  wish  they  had  never  been  born,  as 
Judas,  Matth.  xxvi.  24.  But,  on  this  side  hell, 
there  can  ^e  no  reason  for  so  vain  and  ungrateful  a 
wish.  It  was  Job's  folly  and  weakness  to  curse  his 
day;  we  must  say  of  it.  This  was  his  infirmity;  but 
good  men  have  sometimes  failed  in  the  exercise  of 
those  graces  which  they  have  been  most  eminent 
for,  that  we  may  understand,  that,  when  they  are 
said  to  be  fierftct,  it  is  meant  that  they  weie  up- 
right, not  that  they  were  sinless.  Lastly,  Let  us 
observe  it,  to  the  honour  of  the  spiritual  life  above 
the  natural,  that,  though  many  have  cursed  the  day 
of  their  first  birth,  never  any  cursed  the  day  of  their 
new  birth,  nor  wished  they  ne\  er  had  had  grace, 
and  the  spirit  of  grace  given  them;  those  are  the 
most  excellent  gifts,  above  life  and  being  itself,  and 
whicli  will  never  be  a  burthen. 

II.  Yet  it  was  not  so  bad  as  Satan  promised  him- 
self: Job  cursed  his  day,  but  he  did  not  curse  his 
CJod;  was  weary  of  his  life,  and  would  gladly  have 
parted  with  that,  but  not  weary  of  his  religion;  he 
resolutely  cleaves  to  that,  and  will  ne\er  let  it  go. 
The  disjnite  between  God  and  Satan  concerning 
Job,  was  not  whether  Job  had  his  infirmities,  and 
whether  he  was  suljject  to  like  passions  as  we  are; 
(that  was  granted;)  but  whetlier  he  was  a  hypo- 
crite, and  secretly  hated  (iod,  and,  if  he  were  pro- 
voked, would  show  it:  upon  trial,  it  proved  that  he 
was  no  such  man.  Nay,  all  this  may  consist  with 
his  being  a  pattern  of  patience;  for  though  he  did 
thus  speak  unad\  isedly  with  his  lips,  yet,  ijoth  be- 
fore and  after,  he  expressed  great  submission  and 
resignation  to  tlic  holy  will  of  (iod,  and  repented  of 
his  impatience;  he  condemned  himself  tor  it,  and 
therefore  God  did  not  condemn  him;  nor  must  we, 


but  watch  the  more  carefully  over  ourselves,  lest 
we  sin  after  the  similitude  of  this  transgression. 

The  particular  expressions  which  Jub  used,  in 
cursing  his  day,  are  full  of  poetical  fancy,  flame,  and 
rapture;  and  cieate  as  much  difficulty  to  che  ci-itics 
as  the  thing  itself  does  to  the  divine's:  we  need  not. 
be  particular  in  our  observations  upon  tliem. 

When  he  would  express  his  passionate  wish  that 
he  had  never  been,  he  falls  foul  upon  the  day;  and, 

1.  He  wished  that  earth  might  forget  it;  Let  it 
perish,  v.  3.  Let  it  not  be  joined  to  the  days  of  the 
year,  v.  6.  "Let  it  be  not  only  not  inserted  in  the 
calendar  in  red  letters,  as  the  day  <  f  tlie  king's  na- 
tivity useih  to  be,"  (and  Job  was  a  king,  ch.  xxix. 
ult.)  "but  let  it  be  rased  and  blotted  out,  and  bu- 
ried in  oblivion.  Let  not  the  world  know  that  ever 
such  a  man  as  I  was  bom  into  it,  and  lived  in  it, 
who  am  made  such  a  spectacle  of  misery. " 

2.  That  Hea\en  might  frown  ufion  it;  Let  not 
God  regard  it  from  above,  v.  4.  "E.  ery  thing  is 
indeed  as  it  is  with  God;  that  day  is  honourable  on 
which  he  puts  honour,  and  which  he  distinguishes 
and  crowns  with  his  favour  and  blessing,  as  he  did 
the  seventh  day  of  the  week,  but  let  my  birth-day 
never  be  so  honoured,  let  it  be  nigro  carbone  notan- 
dus — marked  as  with  a  black  coal,  for  an  evil  day, 
by  him  that  determines  the  times  before  appointed. 
1  he  Father  and  Fountain  of  light  appouited  the 
greater  light  to  rule  the  day,  and  lesser  lights  to 
rule  the  niglit;  but  let  that  want  the  benefit  of  both. " 
(1. )  Let  that  day  be  darkness;  {v.  4.)  and  if  the 
light  of  the  day  be  darkness,  hoiv  great  is  that 
darkness!  It  is  terrible,  because  then  we  look  for 
light.  Let  the  gloominess  of  the  day  represent 
Job's  condition,  whose  sun  went  down  at  noon.  (2.) 
As  for  that  night  too,  let  it  want  the  benefit  rf  morn 
and  stars,  and  let  darkness  seize  upon  it,  thick  dark- 
ness, darkness  that  may  be  felt,  which  will  not  be- 
friend the  repose  of  the  night  by  its  silence,  but 
rather  disturb  it  with  its  terroi  s. 

3.  That  all  joy  might  forsake  it;  "Let  it  be  a 
melancholy  night,  solitary,  and  not  a  mei  ry  night 
of  music  or  dancing;  let  no  joyful  voice  c^me  there- 
in;" {y.  7.)  "let  it  be  a  long  night,  and  not  see  the 
eye-lids  of  the  morning,"  (v.  9.)  "which  bring  joy 
with  them." 

4.  That  all  curses  m\%hX. follow  it;  [xk  8.)  "Let 
none  ever  desire  to  see  it,  or  bid  it  welcome  when 
it  comes,  but,  on  the  contrary,  let  them  curse  it  that 
curse  the  day.  Whatever  day  any  are  tempted  to 
curse,  let  them  at  the  same  time  besti.w  rue  ciirse 
upon  my  birth-day;  particularly  those  th;it  make  it 
their  trade  to  raise  up  mourning  a'  funenls  wrh 
their  ditties  of  lamentation.  Let  them  that  curse 
the  day  of  the  death  of  oth.ers,  in  the  same  breath 
curse  tlie  day  of  my  birth."  Or,  those  who  are  so 
fierce  and  daring  as  to  be  ready  to  raise  u]j  the 
Leviathan,  for  that  is  the  word  here;  who,  hcivig 
about  to  strike  the  whale  or  crocodile,  curse  it  \<.  ith 
the  bitterest  curse  they  can  invent,  hoping  by  thi^se 
incantations  to  weaken  it,  and  so  to  make  them- 
selves masters  of  it.  Probably  some  such  custom 
might  there  be  used,  to  which  cur  divine  poet  a'- 
ludes.  Let  it  be  as  odious  as  the  day  wherein  men 
bewail  the  greatest  misfortune,  or  the  time  ivhin- 
in  they  see  the  most  dreadful  apparitioji:  so  Bishf]) 
Patrick,  I  supprse,  taking  the  Levi;:than  liere  to 
signify  the  Devil,  as  others  do,  who  uiulcrsta;  d  it 
of  the  curses  used  by  conjurers  and  magicians  in 
raising  the  Devil,  or  when  they  have  raised  a  devil 
that  they  cannot  lay. 

But  what  is  the  ground  of  Job's  quanel  with  the 
day  and  night  of  his  birth?  It  is  because  it  shut  not 
up  the  doors  of  his  mother^s  womb,  v.  10.  See  the 
folly  and  madness  of  a  passionate  discontent,  and 
how  absurdly  and  '^vtr^.vKgantly  it  talks,  when  the 
reins  are  laid  on  the  neck  of  it.     Is  this  Job,  who 


JOB,  III. 


25 


was  so  much  admired  for  his  wisdom,  that  unto  him 
men  gave  ear,  and  kefil  silence  at  his  counsel,  and 
after  his  vjords  they  spuke  not  ugaiii?  ch.  xxix.  21, 
22.  Surely  his  wisdom  failed  liim,  ^1.)  When  he 
took  so  much  pains  to  express  his  desire  that  he 
had  ne\  er  been  born,  whicii,  at  the  best,  was  a  vain 
wisii,  for  it  is  impossible  to  make  that  which  has 
been,  not  to  have  been.  (2.)  When  he  was  so  li- 
Dei'al  of  his  curses  upon  a  day  and  a  night,  that  could 
not  be  liurt,  or  made  ever  the  worse  for  his  curses. 
(3.)  When  he  wished  a  thing  so  very  barbarous  to 
his  own  iooiher,  as  that  she  might  not  have  brouglu 
him  forth,  when  her  full  time  was  come;  wliich 
must  ine\itdbly  have  been  her  death,  and  a  mise- 
rable death.  (4.)  When  he  despised  the  goodness 
of  God  to  him,  (in  giving  him  a  being,  sucli  a  being, 
so  noble  and  excellent  a  life,  such  a  life,  so  far 
abovC  that  of  any  other  creature  in  this  lower 
world,)  and  undervalued  tiie  gift,  as  not  worth  the 
acceptance,  only  because  tratmt  cum  onere — it  was 
clogged  with  a  firoviso  of  trouble,  which  now,  at 
length,  came  upon  him,  after  many  years'  enjoy- 
ment of  its  pleasures.  What  a  foolish  thing  it  wa* 
to  wish  that  his  eyes  had  never  seen  the  light,  that 
so  they  might  not  have  seen  sorrow,  which  yet  he 
might  hope  to  see  through,  and  beyond  which  he 
might  see  joy!  Did  Job  believe  and  hope  that  he 
should  m  his  flesh  see  God  at  the  latter  day;  {ch. 
xix.  26.)  and  yet  would  he  wish  he  never  had  had 
a  being  capable  of  such  a  bliss,  only  because,  for  the 
present,  he  had  sorrow  in  the  flesh?  God,  by  his 
grace,  arm  us  against  this  foolish  and  hurtful  lust 
of  impatience! 

1 1.  Why  died  I  not  from  the  womb?  lohi/ 
did  I  not  give  up  the  ghost  when  I  came  out 
of  the  belly  ?  12.  Why  did  the  knees  pre- 
vent me  ?  or  why  the  breasts  that  I  should 
suck  ?  1 3.  For  now  should  I  have  lain  still 
and  been  quiet,  I  should  have  slept :  then 
had  I  been  at  rest,  14.  With  kings  and 
counsellors  of  the  earth,  which  built  desolate 
places  for  themselves;  15.  Or  with  princes 
that  had  gold,  who  filled  their  houses  with 
silver:  16.  Or  as  a  hidden  untimely  birth 
1  had  not  been ;  as  infants  which  never  saw 
light.  17.  There  the  wicked  cea.se  from 
troubling ;  and  there  the  weary  be  at  rest. 
18.  There  the  prisoners  rest  together;  they 
hear  not  the  voice  of  the  oppressor.  19. 
The  small  and  great  are  there;  and  the 
servant  is  free  from  his  master. 

Job,  perhaps  reflecting  upon  himself  for  his  folly 
in  wishing  he  had  never  been  born,  follows  it,  and 
thinks  to  mend  it,  with  another,  little  better,  that 
he  had  died  as  soon  as  he  was  born,  which  he  en- 
larges upon  in  these  verses.  When  our  Saviour 
would  set  forth  a  very  calamitous  state  of  things,  he 
seems  to  allow  such  a  saying  as  this.  Blessed  are 
the  barren,  and  the  wombs  that  Tiever  bare,  and  the 
fiafis  which  never  gave  suck;  (Luke  xxiii.  29.)  but 
blessing  the  liarren  womb  is  one  thing,  and  cursing 
the  fruitful  womb  is  another!  It  is  good  to  make  the 
best  of  afflictions,  but  it  is  not  good  to  make  the 
worst  of  mercies.  Our  rule  is,  Bless,  a7id  curse  not. 

Life  is  often  put  for  all  good,  and  death  for  all  evil; 
yet  Job  here  very  absurdly  complains  of  life  and  its 
supports,  as  a  curse  and  plague  to  him,  and  covets 
death  and  the  grave,  as  the  greatest  and  most  de- 
sirable bliss.  Surely  Satan  was  deceived  in  Job, 
when  he  applied  that  maxim  to  him,  jill  that  a  man 

Vol.  III.— D 


hath  will  he  give  for  his  life;  for  never  any   man 
valued  life  at  a  lower  rate  than  he  did. 

I.  He  ungratetully  quarrels  with  life,  and  is  an- 
gry tliut  It  was  not  taken  from  him  as  soon  as  't  was 
given  him;  {v.  11,  12.)  Why  died  not  I  from  the 
womb?  See  here,  1.  What  a  weak  and  helpless 
creature  man  is  when  he  comes  into  the  woild,  and 
how  slender  the  thread  of  Lfe  is,  when  it  is  first 
drawn.  We  are  ready  to  die  fion)  tlie  womb,  and 
to  breathe  our  last,  as  soon  as  we  begin  to  breathe 
at  all.  We  can  dc)  nothing  for  ourseh  es,  as  other 
creatures  can,  but  should  drop  into  the  grave,  if 
the  knees  did  not  prevent  us;  and  the  lamp  of  life, 
when  first  lighted,  would  go  out  of  itself,  if  the 
breasts  given  us,  that  we  should  suck,  did  not  supply 
it  with  fresh  oil.  2,  What  a  merciful  and  tender 
care  Divine  Providence  took  of  us,  at  our  entrance 
into  the  world.  It  was  owing  to  th's,  that  we  died 
not  from  the  womb,  and  did  not  give  u/i  the  ghost 
when  we  came  out  of  the  belly.  Why  were  we  not 
cut  off"  as  soon  as  we  were  born?  Not  because  we 
did  not  deserve  it;  justly  might  such  weeds  ha\e 
been  plucked  u,)  as  soon  as  they  appeared,  justly 
might  such  cockatrices  ha\  e  been  crushed  in  the 
egg:  not  because  we  did,  or  could,  take  any  care  of 
ourselves  and  our  own  safety;  no  creature  comes 
into  the  world  so  shiftless  as  man.  It  was  not  our 
might,  or  the  power  of  our  hand,  that  preser\  ed  us 
these  beings;  but  God's  power  and  pro\  idence  up- 
held our  frail  lives,  and  his  pity  and  patience  spared 
our  forfeited  lives.  It  was  owing  to  this  that  the 
knees  prevented  us.  Natural  affection  is  put  into 
parents'  hearts  by  the  hand  of  the  God  of  nature: 
and  lience  it  was,  that  the  blessings  of  the  breast 
attended  those  of  the  womb.  3.  What  a  great  deal 
of  vanity  and  vexation  of  spirit  attends  human  life. 
If  we  had  not  a  God  to  serve  in  this  world,  and  bet- 
ter things  to  hope  for  in  another  world,  considering 
the  faculties  we  are  endued  whh,  and  the  ti-oubles 
we  are  surrounded  with,  we  should  be  st)ongly 
tenipted  to  wish  that  we  had  died  from  the  womb, 
which  had  prevented  a  great  deal  both  of  sin  and 
misery. 

He  that  is  born  ro-day,  and  dies  to-morrow, 
Loses  some  hours  of  joy,  but  months  of  sorrow. 

4.  The  evil  of  impatience,  fretfulness,  and  discon- 
tent; when  they  thus  prevail,  they  aie  unreason- 
able and  absurd,  impious  and  ungrateful;  they  are 
a  slighting  and  under\^aluing  of  God's  fa\  our.  'How 
much  soever  life  is  imbittered,  we  must  say,  "It 
was  of  the  Lord's  mercies  that  we  died  not  from 
the  womb,  that  we  were  not  consumed."  Hatred 
of  life  is  a  contradiction  to  the  common  sense  and 
sentiments  of  mank'nd,  and  our  own  at  anothei 
time.  Let  discontented  people  declaim  ever  so  much 
against  life,  they  will  he  loath  to  part  with  it  when  it 
comes  to  the  point.  When  the  old  man  in  the  fable, 
being  tired  with  his  burthen,  threw  it  drwn  with 
discontent,  and  called  for  death,  and  death  came  to 
him,  and  asked  him  what  he  would  have  with  him, 
he  then  answered,  "Nothing,  but  help  me  up  with 
my  burthen." 

IL  He  p  issionately  applauds  death  and  the  grave, 
and  seems  quite  in  "love  with  them.  To  desire  to 
die,  that  we  may  be  with  Christ,  that  we  may  be  free 
from  sin,  and  that  we  may  be  clothed  upon  with 
our  house  which  is  fro7n  heaven,  is  the  effect  and 
evidence  of  grace;  but  to  desire  to  die,  only  that  we 
may  be  quiet  in  the  grave,  and  dcliveied  "from  the 
troubles  of  this  life,  sa\  ours  of  corruption.  Job's 
considerations  here  may  be  of  good  use  to  reconcile 
us  to  death  when  it  comes,  and  to  make  us  easy 
under  the  arrest  of  it;  but  they  ought  not  to  be 
made  use  of  as  a  pretence  to  quarrel  with  life  while 
it  is  continued,  or  to  make  us  uneasy  under  the  bur- 
thens of  it.     It  is  our  wisdom  and  duty  to  make  the 


26 


JOB,  III. 


best  of  that  which  is,  be  it  living  or  dying,  and  so 
t(i  live  to  the  Lord,  and  die  to  the  Lord,  and  to  be 
liis  in  both,  Rom.  xiv.  8. 

Job  here  frets  himself  with  thinking,  that,  if  he 
had  but  died  as  soon  as  he  was  born,  and  been  ear- 
ned from  the  womb  to  the  grave, 

1.  His  condition  would  have  been  as  good  as  that 
of  the  best.  I  should  have  been  (says  he,  v.  14. ) 
with  kings  and  counsellors  of  the  earth,  whose 
pomp,  power,  and  policy,  cannot  set  them  out  of 
the  reacli  of  death,  nor  secure  them  from  the  grave, 
\\)v  distinguish  their's  from  common  dust  in  the 
grave.  Even  princes,  who  had  gold  in  abundance, 
I  'Mild  not,  with  it,  bribe  death  to  overlook  them 
ulien  he  came  with  commission;  and  though  tliey 
fi'.lecl  their  houses  with  silver,  yet  they  were  forced 
to  leave  it  all  behind  them,  no  more  to  return  to  it. 
Some,  by  the  desolate  places  which  the  kings  and 
counsellors  are  here  said  to  build  for  themselves, 
understand  the  sepulchres  or  monuments  they  pre- 
])ired  for  themselves  in  their  life-time;  as  Shebna 
(Is  '.  xxii.  16.)  hewed  him  out  a  sefiulchre;  and  by 
the  gold  which  the  princes  had,  and  the  sil\  er  with 
which  they  filled  their  houses,  they  understand  the 
treasures  which,  they  say,  it  was  usual  to  deposit  in 
the  graves  of  great  men.  Such  arts  have  been  used 
to  preserve  their  dignity,  if  possible,  on  the  other 
side  death,  and  to  keep  themselves  from  lying 
even  with  those  of  inferior  rank;  but  it  will  not  do; 
death  is,  and  will  be,  an  irresistible  leveller;  Mors 
scr/itra  li^ojiibus  dequat — Death  mingles  sce/itres 
with  sfiades.  Rich  and  fioor  meet  together  in  the 
grave;  and  there,  2. hidden  untimely  birth,  {y.  16.) 
a  child  that  either  never  saw  light,  or  but  just  open- 
ed its  eyes,  and  peeped  into  the  world,  and,  not 
liking  it,  closed  them  again,  and  hastened  out  of  it, 
lies  -.s  soft  and  easy,  lies  as  high  and  safe,  as  kings, 
and  counsellors,  and  princes  that  had  gold;  "And 
therefore,"  says  Job,  "  would  I  had  lain  there  in  the 
dust,  rather  than  live  to  lie  here  in  the  ashes!" 

2.  His  condition  would  have  been  much  better 
thai  n  rw  it  was,  v.  13.  "  Then  should  I  have  lain 
still  and  been  quiet,  which  now  I  cannot  do,  I  can- 
not be,  but  am  still  tossing  and  unquiet;  then  I 
should  have  slept,  whereas  now  sleep  departeth 
from  mine  eyes;  then  had  I  been  at  rest,  whereas 
now  I  am  restless."  Now  that  life  and  immortality 
are  brought  to  a  much  clearer  light  by  the  gospel 
than  befoi-e  they  were  placed  in,  good  Christians  can 
give  a  better  account  than  this  of  the  gain  of  death; 
"  Tlien  should  I  have  been  present  with  the  Lord, 
then  should  I  have  seen  his  glory  face  to  face,  and 
no  longer  through  a  glass  darkly;"  but  all  that  poor 
Job  dreamed  of,  was  rest  and  quietness  in  the  grave, 
cut  of  the  fear  of  evil  tidings,  and  out  of  the  feeling 
of  sore  boils.  I'hen  should  I  have  been  quiet;  and 
hnd  he  kept  his  temper,  his  even  easy  temper  still, 
which  he  was  in,  in  the  two  foregoing  chapters,  en- 
tirely resigned  to  the  holy  will  of  God,  and  acqui- 
escing in  it,  he  might  have  been  quiet  now ;  his  soul,, 
at  least,  might  have  dwelt  at  ease,  even  when  his 
bodv  lay  in  pain,  Ps.  xxv.  13. 

Observe  how  finely  he  describes  the  repose  of  the 
gr;(ve;  which  (provided  the  soul  also  l)e  at  rest  in 
Gnfl)  may  much  assist  our  triumph  over  it. 

(1.)  Those  that  now  are  troubled,  will  there  be 
'out  of  the  reach  of  trouble;  {y.  17. )  There  the  wick- 
ed erase  from  troubling:  when  persecutors  die,  they 
can  no  longer  persecute,  their  hatred  and  envy  are 
now  perished.  Herod  had  vexed  the  church,  but 
when  he  became  a  prey  for  worms,  he  ceased  from 
troiibling.  When  the  persecuted  die,  they  are  out 
of  the  danger  of  being  any  further  troubled.  Had 
Job  been  at  rest  in  his  grave,  he  had  had  nodisturli- 
ance  from  the  Sabeans  and  Chaldeans,  none  of  all 
nis  enemies  had  created  him  any  trouble. 

(2.)  Th'^se  tliat  arc  now  toiled,  will  there  see  the 


period  of  their  toils;  there  th:  weary  are  at  rest 
heaven  is  more  than  a  rest  to  the  souls  of  the  saints, 
but  the  grave  is  a  rest  to  their  bodies;  their  pilgri- 
mage is  a  weary  pilgrimage;  sin  and  the  world  « 
they  are  weary  of;  their  services,  sufferings,  and 
expectations,  they  are  wearied  with;  but  in  the 
grave  they  rest  from  all  their  labours,  Rev.  xi.. 
13.  Isa.  Ivii.  2.  They  are  eusy  there,  i.nd  make  im) 
complaints;  there  believers  sleep  in  Jesus. 

(3.)  Those  that  were  here  enslaved,  are  there  i;t 
liberty:  death  is  the  prisoner's  discharge,  the  reli  f 
of  the  oppressed,  and  the  servant's  nuitiumis.sif;n,  i . 
18.  There  the  prisoners,  though  thty  walk  nit  ;.t 
large,  yet  they  rest  together,  and  arc  net  put  to 
work,  to  grind  in  that  pris'n-house.  They  aieno 
more  insulted  and  tranii)led  upon,  menaced  ai  d 
terrified,  by  their  cruel  task-m  sters;  'hey  hear  7:0t 
the  voice  of  the  ojifiressor.  They  that  were  heie 
doomed  to  perj^etual  servitude,  that  cou!d  call  no- 
thing their  own,  no  not  their  own  b'  dies,  are  there 
no  longer  under  command  or  c  ntr(  1;  there  tlie  ser- 
vant is  free  from  his  master;  wlii^h  is  a  gof  d  reason 
why  those  that  have  power  should  use  it  mode- 
rately, and  those  that  are  in  subjection  should  bear 
it  patiently,  yet  a  little  while. 

(4.)  Those  that  were  at  a  vast  distance  from  all 
others,  there  are  upon  a  level,  v.  19.  The  small 
and  great  are  there,  there  the  same,  there  all  one, 
all  alike  free  among  the  dead.  The  tedious  pomp 
and  state,  which  attend  the  great,  are  at  an  end 
there;  all  the  inconveniences  of  a  poor  and  low  con- 
dition are  likewise  over;  death  and  the  grave  know 
no  difference. 

LevelI'd  by  death,  the  conqueror  and  the  slave, 
The  wise  and  foolish,  cowards  and  the  brave, 
Lie  mix'd  and  undistinguished  in  the  grave 

Sir  R.  Blackmore. 

20.  Wherefore  is  light  given  to  him  thai 
is  in  misery,  and  Ufe  unto  the  bitter  m  soul  \ 

21.  Which  long  for  death,  but  licometh  not ; 
and  dig  for  it  more  than  for  hid  treasures ; 

22.  Wliich  rejoice  exceedingly,  and  are  glad 
when  they  can  find  the  grave  ?  23.  Why  is 
light  given  to  a  man  whose  way  is  hid,  and 
whom  God  hath  hedged  in  ?  24.  For  my 
sighing  Cometh  before  I  eat,  and  my  roar- 
ings are  poured  out  like  the  waters.  25.  For 
the  thing  which  T  greatly  feared  is  come 
upon  me,  and  that  which  I  was  afraid  of  is 
come  unto  me.  26.  I  was  not  in  safet}-, 
neither  had  I  rest,  neither  was  I  quiet;  yet 
trouble  came. 

Job,  finding  it  to  no  purpose  to  wish  either  that 
he  had  not  been  born,  or  had  died  as  soon  as  he  was 
born,  here  complains  that  his  life  was  now  con- 
tinued, and  not  cut  off.  When  men  are  set  on  quar- 
relling, there  is  no  end  of  it;  the  corrupt  heart  will 
carry  on  the  humour:  having  cursed  the  day  of  his 
birth,  here  he  courts  the  day  of  his  death.  The 
beginning  of  this  strife  and  impatience  is  as  the  let- 
ting forth  of  water. 

1.  He  thinks  it  hard,  in  general,  that  miserable 
lives  should  be  prolonged;  (t.  20.  .  22.)  Wherefore 
is  light  in  life  given  to  them  that  are  bitter  in  soul? 
Bitterness  of  soul,  through  sjiiritual  grievances, 
makes  life  itself  bitter.  JVhy  doth  he  give  light  k 
So  it  is  in  the  original :  he  means  God,  yet  does  not 
name  him,  though  the  Devil  had  said,  "He  will 
curse  thee  to  thy  face;"  but  he  tacitly  reflects  on  the 
Divine  Providence  as  unjust  and  unkind,  in  conti- 
nuing life,  when  the  comforts  of  litV  are  removed. 


JOB,  IV. 


27 


Life  is  called  light,  because  pleasant  and  service- 
able for  walking  and  working;  it  is  candle-ligtit,  the 
longer  it  burns,  the  shorter,  and  the  nearer  to  the 
socket,  it  grows.  This  light  is  said  to  be  gwen  us; 
for  if  it  were  not  daily  renewed  to  us  by  a  fresh 
gift,  it  would  be  lost.  But  Job  reckons,  that,  to 
th'ise  who  are  in  misery,  it  is  iZ,f,ov  aSajiov — gif(  and 
no  gift,  a  gift  that  they  had  better  be  without, 
wiiile  the  light  only  serves  them  to  see  their  own 
miser)"  Ijy.  Such  is  the  vanity  of  human  life,  that 
it  sometimes  becomes  a  vexation  of  spirit;  and  so 
alterable  is  the  property  of  death,  that,  though 
d-eadful  to  nature,  it  may  become  even  desirable  to 
nature  itself.  ,  He  speaks  of  those  here,  (1.)  Who 
long  for  death,  when  they  have  out-lived  their  com- 
forts and  usefulness,  are  burthened  with  age  and  in- 
firmities, with  pain  or  sickness,  poverty  or  disgrace, 
ind  yet  it  comes  not;  while,  at  the  same  time,  it 
comes  to  many  who  dread  it,  and  would  put  it  far 
from  them.  The  continuance  and  period  of  life 
must  be  according  to  God's  will,  not  according  to 
our's.  It  is  not  fit  that  we  should  be  consulted  how 
long  we  would  live,  and  when  we  would  die;  our 
times  are  in  a  better  hand  than  our  own.  (2.)  Who 
dig  for  it  as  for  hid  treasures;  that  is,  would  give 
any  thing  for  a  fair  dismission  out  of  this  world, 
which  supposes  that  theii  the  thought  of  men's  lac- 
ing their  own  executioners  was  not  so  much  as  en- 
tertained or  suggested,  else  those  who  longed  for 
it  needed  not  take  much  pains  for  it,  they  might 
soon  come  at  it,  (as  Seneca  tells  them,)  if  they 
pleased.  (3. )  Who  bid  it  welcome,  and  are  glad 
when  they  can  find  the  grave,  and  see  themselves 
stepping  into  it.  If  the  miseries  of  this  life  can 
prevail,  contrary  to  nature,  to  make  death  itself  de- 
sirable, shall  not  much  more  the  hopes  and  pros- 
pects of  a  better  life,  to  which  death  is  our  passage, 
make  it  so,  and  set  us  quite  above  the  fear  of  it  ? 
It  may  be  a  sin  to  long  for  death,  but  I  am  sure  it  is 
no  sin  to  long  for  heaven. 

2.  He  thinks  himself,  in  particular,  hardly  dealt 
with,  that  he  might  not  be  eased  of  his  pam  and 
misery  by  death,  when  he  could  not  get  ease  any 
other  way.  To  be  thus  impatient  of  life,  for  the 
sake  of  the  troubles  we  meet  with,  is  not  only  un- 
natural in  itself,  but  ungrateful  to  the  Giver  of  life, 
and  argues  a  sinful  indulgence  of  our  own  passion, 
and  a  sinful  inconsideration  of  our  future  state.  Let 
it  be  our  great  and  constant  care  to  get  ready  for 
another  world,  and  then  let  us  leave  it  to  God  to 
order  the  circumstances  of  our  removal  thither  as 
he  thinks  fit;  "Lord,  when  and  how  thou  pleasest;" 
and  this  with  such  an  indifferency,  that  if  he  should 
refer  it  to  us,  we  would  refer  it  to  him  again.  Grace 
teaches  us,  in  the  midst  of  life's  greatest  comforts, 
to  be  willing  to  die,  and,  in  the  midst  of  its  greatest 
crosses,  to  be  willing  to  live. 

Job,  to  excuse  himself  in  this  earnest  desire  which 
he  had  to  die,  pleads  the  little  comfort  and  satis- 
faction he  had  in  life. 

(1.)  In  his  present  afflicted  state,  troubles  were 
continually  felt,  and  were  likely  to  be  so.  He 
thoue;ht  he  had  cause  enough  to  be  weary  of  living, 
for,  [1.]  He  had  no  comfort  of  his  life;  My  sighing 
comes  before  I  eat,  x>.  24.  The  sorrows  of  life 
prevented  and  anticipated  the  supports  of  life;  nay, 
they  took  away  his  appetite  for  his  necessarv  food. 
His  griefs  returned  as  duly  as  his  meals,  and  afflic- 
tion was  his  daily  bread.  Nay,  sra  great  was  the 
extremity  of  his  pain  and  anguish,  that  he  did  not 
only  sigh,  but  roar,  and  his  roarings  were  poured 
out  like  the  watei's  in  a  full  and  constant  stream. 
Our  Master  was  acquainted  with  grief,  and  we 
must  expect  to  be  so  too.  [2.]  He  had  no  pros- 
pect of  iiettering  his  condition,  his  way  was  hid, 
and  God  had  hedged  him  in,  v.  23.  He  saw  no 
way  open  of  deliverance,  nor  knew  he  what  course 


to  take;  his  way  was  hedged  ufi  with  thorns,  that 
he  could  not  find  his  path.     See  ch.  xxiii.  8.  Lim 
iii.  7. 

(2.)  Even  in  his  former  prosperous, state  troubles 
were  continually  feared;  so  that  theii  he  was  ne\er 
easy,  v.  25,  26.  He  knew  so  much  r  f  the  vanity 
of  the  world,  and  the  troubles  to  which,  rf  course, 
he  was  born,  that  he  was  not  in  safety,  neither  had 
he  rest  then.  That  which  made  his  grief  now  the 
more  grie\  ous,  was,  that  he  was  not  conscious  to 
himself  of  any  great  degree  either  of  negligence  or 
security  in  the  day  of  his  prosperity,  which  might 
provoke  God  thus  to  chastise  him.  [1.]  He  had 
not  been  negligent  and  unmindful  of  liis  affairs,  but 
kept  up  such  a  fear  of  trouble  as  was  necessaiy  to 
the  maintaining  of  his  guard:  he  was  afraid  for  his 
children,  when  they  were  feasting,  lest  they  should 
offend  God;  {ch.  i.  5.)  afraid  for  his  ser\ants,  lest 
the)  should  offend  his  neighbours;  he  took  all  the 
care  he  could  of  his  own  health,  and  managed 
himself  and  his  affairs  with  all  possible  precaution; 
yet  all  would  not  do.  [2.]  He  had  not  been  se- 
cure, nor  indulged  himself  in  ease  and  softness,  had 
not  trusted  in  his  wealth,  nor  flattered  himself  with 
the  hopes  of  the  perpetuity  of  his  mirth;  yet  trou- 
ble came,  to  convince  and  remind  him  of  the  vanity 
of  the  world,  which  yet  he  had  not  forgotten  when 
he  lived  at  ease.  Thus  his  way  was  hid,  for  he 
knew  not  wherefore  God  contended  with  him. 
Now  this  consideration,  instead  of  aggra\  ating  his 
grief,  might  rather  serve  to  alleviate  it:  nothing 
will  make  trouble  easy  so  much  as  the  testimony 
of  our  consciences  for  us,  that,  in  some  measure, 
we  did  our  di;*;,"  ,ii  a  day  of  prosperity:  and  an  ex- 
pectation of  ti'ouble  will  make  it  sit  the  lighter 
when  it  comes.  The  less  it  is  a  surprise,  the  less 
it  is  a  terroi*. 

CHAP.  IV. 

Job  having  warmly  given  vent  to  his  passion,  and  so  bro- 
ken the  ice,  his  friends  hore  come  gravely  tn  pive  vent 
to  their  judgment  upon  his  case;  uhich  pi  ihaps  they 
had  communicated  to  one  another  apart,  compared 
notes  upon  it,  and  talked  it  over  amonjr  themselves,  and 
found  they  were  all  agreed  in  their  verdict,  that  Job's 
afflictions  certainly  proved  him  to  have  been  a  hypo- 
crite; but  they  did  not  attack  Job  with  this  high  charge, 
till  by  the  expressions  of  his  discontent  and  impatience, 
in  which  they  thought  he  reflected  on  God  himself,  he 
had  confirmed  them  in  the  bnd  opinion  they  had  before 
conceived  of  him  and  his  character.  Now  they  set  upon 
him  with  great  fear.  The  dispute  begins,  and  it  soon 
becomes  fierce.  The  opponents  are  Job's  three  friends, 
Job  himself  is  icspondcnt,  Elihii  appears,  fir't,  as  mode- 
rator, and,  at  length,  God  himself  gives  judgment  upon 
the  controversy,  and  the  management  of  it.  The  ques- 
tion in  dispute,  is,  whether  Job  was  an  honest  man  or 
no?  The  same  question  that  was  in  dispute  between 
God  and  Satan  in  the  two  first  chapters.  Satan  had 
yielded  it,  and  durst  not  pretend  that  his  cursing  of  his 
day  was  a  constructive  cursing  of  his  God;  no,  he  can- 
not deny  but  that  Job  still  holds  fast  his  integrity;  but 
Job's  friends  will  needs  have  it,  that,  if  Job  were  an 
honest  man,  he  would  not  have  been  thus  sorely  and 
thus  tediously  afflicted,  and  therefore  urge  him  to  con- 
fess himself  a  hypocrite  in  the  profession  he  had  made 
of  religion  :  "  No,"  says  Job,  "  that  1  will  never  do  ;  I 
have  offended  God,  but  my  heart,  notwithstanding,  has 
been  upright  %vith  him;""  and  still  he  holds  fast  the 
comfort  of  his  integrity.  Eliphaz,  who,  it  is  likely,  was 
the  senior,  or  of  the  best  quality,  begins  with  him  in  this 
chapter;  in  which,  I.  He  bespeaks  a  patient  hearing,  v. 
2.  II.  He  compliments  Joh  with  an  acknowledgment 
of  the  eminency  and  usefulness  of  the  profession  he  had 
made  of  religion,  v.  S,  4.  III.  He  charges  him  ivith 
hvpocrisy  in  his  profession,  grounding  his  charge  upon 
his  present  troubles,  and  his  conduct  under  them,  v.  a,  6. 
IV.  To  make  good  the  inference,  he  maintains,  that 
man's  wickedness  is  that  which  always  brings  God's 
judgments,  v.  7.  .11.  V.  He  corroborates  his  assertion 
by  a  vision  which  he  had,  in  which  he  was  reminded  of 
the  incontestable  purity  and  justice  of  God,  and  th« 
meanness,  weakness,  and  sinfulness,  of  man,  v.  12.. 21. 


28 


JOB,  IV. 


By  all  this  he  aims  to  bring  down  Job's  spirit,  and  to  jl 
make  him  both  penitent  and  patient  under  liis  afflic-  ji 
tiotis. 

THEN  Elipliaz  the  Temanite  an- 
swered and  said,  2.  If  we  assay 
to  commune  with  thee,  wilt  thou  be  griev- 
ed ?  But  who  can  withhold  himself  from 
speaking  ?  3.  Behold,  thou  hast  instructed 
many,  and  thou  hast  strengthened  the  weak 
hands.  4.  Thy  words  have  upholden  him 
that  was  falling,  and  thou  hast  strengthened 
the  feeble  knees.  5.  But  now  it  is  come 
upon  tiiee,  and  thou  faintest;  it  toucheth 
thee,  and  thou  art  troubled.  6.  Is  not  this 
thy  fear,  thy  confidence,  the  uprightness  of 
thy  ways,  and  thy  hope  ? 

In  these  verses, 

1.  Eliphaz  excuses  the  trouble  he  is  now  about 
to  give  to  Job  by  his  discourse;  (t'.  2. )  "  If  we  assay 
a  word  with  thee,  offer  a  word  of  reproof  and  coun- 
sel, wilt  thou  be  grieved,  and  take  it  ill?  We  have 
reason  to  fear  thou  wilt:  but  there  is  no  remedy; 
Who  can  refrain  from  words?"  Observe,  1.  With 
what  modesty  he  speaks  of  himself  and  his  own 
attempt.  He  will  not  undertake  the  management 
of  the  cause  alone,  but  very  humbly  joins  his  friends 
with  him;  "We  will  commune  with  thee:"  they 
that  plead  God's  cause,  must  be  glad  of  help,  lest 
it  suffer  through  their  weakness.  He  will  not 
promise  much,  but  begs  leave  to  assay  or  attempt, 
and  try  if  he  could  propose  any  thing  that  might  be 
pertinent,  and  suit  Job's  case.  In  difficult  matters, 
it  becomes  us  to  pretend  no  further,  but  only  to  try 
what  mav  be  said  or  done.  Many  excellent  dis- 
courses have  gone  under  the  modest  title  of  Essays. 
2.  With  what  tenderness  he  speaks  of  Job,  and  his 
present  afflicted  condition;  **If  we  tell  thee  our 
mind,  wilt  thou  be  grieved?  Wilt  thou  take  it  ill? 
Wilt  thou  lay  it  to  thine  own  heart  as  thine  afflic- 
tion, or  to  our  charge  as  our  fault?  Shall  we  be 
reckoned  unkind  and  cruel,  if  we  deal  plainly  and 
f  uthfullv  with  thee?  We  desire  we  may  not,  we 
hope  we  shall  not,  and  should  be  sorry  if  that 
should  be  ill  resented  which  is  well  intended." 
Note,  We  ouu;ht  to  be  afraid  of  grieving  any,  espe- 
ciallv  those  that  are  already  in  grief,  lest  we  add 
affliction  to  the  afflicted,  as  David's  enemies,  Ps. 
Ixix.  26.  We  should  show  ourselves  backward 
to  say  that  which  we  foresee  will  be  grievous, 
though  ever  so  necessary.  God  himself,  though 
he  afflicts  justly,  vet  he  does  not  afflict  willinglv. 
Lam.  iii.  S.".  3.  With  what  assurance  he  speaks 
of  the  truth  and  pertinency  of  what  he  was  about 
to  say;  Who  can  tvithhold  himself  from  s/ieakirig? 
Surely  it  was  a  pious  zeal  for  God's  honour,  and 
the  spiritual  welfare  of  Job,  that  laid  him  under 
this  necessity  of  speaking;  "Who  can  forbear 
speaking  in  vindication  of  God's  honour,  which  we 
hear  reproved,  in  love  to  thy  soul,  which  we  see 
endangei-ed?"  Note,  It  is  foolish  pity  not  to  re- 
prove our  friends,  even  our  friends  in  affliction,  for 
what  they  sav  or  do  amiss,  only  for  fear  of  offend- 
ing them.  Whether  men  take  it  well  or  ill,  we 
must  with  wisdom  and  meekness  do  our  duty,  and 
discharge  a  Rood  conscience. 

II.   He  exhibits  a  twofold  charge  against  Job. 
1.  As  to  his  particvilar  conduct  under  this  afflic- 
tion;  he   charges  him  with    weakness   and    faint- 
heartedness; this  article  of  his  charge  there  was 
too  much  groimd  for,  v.  3 .  .  5.     And  here, 

(1.)  He  takes  notice  of  .Job's  former  serviceable- 
ness  to  the  comfort  of  others.  He  owns  that  Job 
had  instructed  many,  not  only  his  own  children  and 


ser\ants,  but  many  others,  his  neighbours  and 
friends,  as  many  as  fell  within  the  sphere  of  his 
activity.  He  did  not  only  encoui"igc  tiicse  who 
were  teachers  by  office  and  crunteudnce  them,  and 
pay  for  the  teaching  of  tliose  who  were  poor,  but 
he  did  himself  instruct  many:  though  a  great  man, 
he  did  not  think  it  below  him.  King  Solomon  was 
a  preacher:  though  a  man  of  business,  he  ffund 
time  to  do  it,  went  among  his  neighbours,  talked  to 
them  about  their  souls,  and  ga\  e  them  good  coun- 
sel. O  that  this  example  of  Job  were  iniitated  l)y 
our  great  men!  If  he  met  with  those  who  were 
ready  to  fall  into  sin,  or  sink  under  their  troubles, 
his  words  upheld  them:  a  wonderful  dcxteiity  he 
had  in  offering  that  which  was  ])roper  to  foi-tify 
persons  against  temptations,  to  support  them  under 
their  burthens,  and  to  comfort  affli  ted  consciences. 
He  had,  and  used,  the  tongue  of  the  learned,  knew 
how  to  speak  a  word  in  season  to  them  that  were 
weary,  and  employed  himself  much  in  that  good 
work.  With  suitable  counsels  and  comforts  he 
strengthened  the  weak  hands  for  w(  rk  and  service 
and  the  spiritual  warfare,  and  the  feeble  knees  for 
bearing  up  the  man  in  his  journey  and  under  his 
load.  It  is  not  our  duty  only  to  lift  up  our  own 
hands,  that  haiig  down,  by  quickening  and  encou- 
raging ourselves  in  the  way  of  duty,  (Heb.  xii.  12.) 
but  we  must  also  strengthen  the  weak  hands  of 
others,  as  there  is  occasion,  and  do  what  we  can 
to  confirm  their  feeble  knees,  by  saying  to  them 
that  are  of  a  fearful  heart.  Be  strong,  Isn.  xxxv. 
3,  4.  1  he  expressions  seem  to  be  borrowed 
thence.  Note,  They  who  have  abundance  of 
spiritual  riclies,  should  abound  in  spiritual  charity. 
A  good  word,  well  and  wisely  spoken,  may  do 
more  good  than  perhaps  we  think  of. 

But  why  does  Eliphaz  mention  this  here?  [1.] 
Perhaps  he  praises  him  thus  for  the  good  he  had 
done,  that  he  might  make  the  intended  reproof  the 
more  passable  with  him.  Just  commendation  is  a 
good  preface  to  a  just  reprehension,  will  help  to 
remove  prejudices,  and  will  show  that  the  reiirocf 
comes  not  from  ill-will.  Paul  praised  the  C'  rin- 
thians  before  he  chid  them,  1  Cor.  xi.  2.  [2.]  He 
remembers  how  Job  had  comforted  others  as  a 
reason  why  he  might  justly  expect  to  be  himself 
comforted;  and  yet,  if  conviction  was  necessary  in 
order  to  comfort,  they  nnist  be  excused  if  tliey 
applied  themselves  to  that  first:  the  Comforter 
shall  refirove,  John  xvi.  8.  [3.]  He  speaks  this, 
perhaps,  in  away  of  pity,  lamenting,  tlnit,  thrrut'h 
the  extremity  of  his  affliction,  he  cf  uld  not  apj)ly 
those  comforts  to  himself  which  he  had  formerly 
administered  to  others.  It  is  easier  to  ^^xe  good 
counsel  than  to  take  it;  to  preach  meekness  and 
patience  than  to  practise  them.  Facile  onnw.i, 
cum  valemus,  rectum  concilium  Fegrotis  damns — 
JVe  all  find  it  easy,  when  in  health,  to  gii-e  good 
advice  to  the  sick.  Terent.  [4.]  Most  think  th-,t 
he  mentions  it  as  an  aggravation  of  his  present  dis- 
content, upbraiding  him  with  his  knowledge,  md 
the  good  offices  he  had  done  for  others,  as  if  he 
had  said,  "Thou  th;it  hast  taught  others,  why  dr st 
not  thou  teach  thyself?  Is  not  this  an  evidence  '^f 
thine  hypocrisy,  that  thou  hast  prescribed  thi't 
medicine  to  others  which  thou  wilt  not  now  titke 
thyself,  and  so  contradictcst  thyself,  and  actest 
against  thine  own  known  principles^  Thmi  th;'.t 
teachest  another  not  to  faint,  dost  tlnni  faint?  Hrm. 
ii.  21.  Physician,  heal  thyself. "  They  who  h:\\e 
rebuked  others,  must  expect  to  hear  of  it,  if  they 
themselves  become  obnoxious  to  rcliuke. 

(2.)  He  upbraids  him  with  his  present  low-spirit- 
edness, V.  5.  "Now  that  it  is  come  upon  thee, 
now  that  it  is  thy  turn  to  be  afflicted,  and  the  bitter 
cup,  that  goes  round,  is  put  into  thy  hand,  now  that 
it  touches  thee,  thou  faintest,  thou  art  troubled  * 


JOB,  IV. 


sy 


Here,  [1.]  He  maKes  loo  light  of  Job's  afflictions; 
"It  touches  thee."  The  very  word  that  Satan 
h.niself  had  used,  ch.  i.  11. — ii.  5.  Had  Eliphaz 
felt  but  tiie  one  half  of  Job's  afflictions,  he  would 
have  said,  "It  smites  me,  it  wounds  me;"  but, 
spitaking  of  Job's  afflictions,  he  makes  a  mere  trifle 
of  It;  "It  touches  thee,  and  thou  canst  not  bear  to 
be  lo  iched;"  jYoli  me  tangere —  Touch  me  not.  [2.  ] 
He  makes  too  much  of  Job's  resentments,  and  ag- 
gravates them;  "Thou  faintest,  or  thou  art  beside 
thyself;  thou  ravest,  and  knowest  not  what  thou 
sayest. "  Men  in  deep  distress  must  have  grains  of 
allowance,  and  a  favourable  construction  put  upon 
what  tliey  say;  when  we  make  the  worst  of  every 
word,  we  do  not  as  we  would  be  done  by. 

2.  As  to  his  general  character  before  this  afflic- 
tion, he  charges  hiai  with  wickedness  and  false- 
heartedness;  that  article  of  his  charge  was  utterly 
groundless  and  unjust.  How  unkindly  does  he 
banter  him,  and  upbraid  him  with  the  great  pro- 
fession of  religion  he  had  made,  as  if  it  were  all 
now  come  to  nothing,  and  proved  a  sham;  {v.  6.) 
"Is  not  this  thy  fear,  thy  confidence,  thy  hofie,  and 
the  ujirightnesH  of  thy  ways?  Does  it  not  all  appear 
now  to  be  a  mere  pretence?  For,  hadst  thou  been 
sincere  in  it,  God  would  not  thus  have  afflicted 
thee,  nor  wouldest  thou  have  behaved  thus  under 
the  affliction."  This  was  the  very  thing  Satan 
aimed  at,  to  prove  Job  a  hypocrite,  and  disprove 
the  character  God  had  given  of  hini:  wlien  he 
could  no:  himself  do  this  to  God,  but  He  still  saw 
and  said.  Job  is  fierfect  and  upright,  then  he  en- 
deavoured, by  his  friends,  to  do  it  to  Job  himself, 
and  to  persuade  him  to  confess  himself  a  hypocrite: 
coald  he  ha\e  gained  tliat  point,  he  would  have 
triumphed,  Hahes  conjitentem  reum — Out  of  thine 
own  mouth  will  I  cojidemn  thee.  But,  by  the 
grace  of  God,  Job  was  enabled  to  hold  fast  his 
integrity,  and  would  not  bear  false  witness  against 
himself  Nijte,  Those  that  pass  rash  and  unchari- 
tal:)le  censures  upon  their  brethren,  and  condemn 
them  for  hypocrites,  do  Satan's  work,  and  serve 
his  interest,  more  than  they  are  aware  of,  I  know 
not  how  it  comes  to  pass  that  this  verse  is  diffe- 
rently read  in  several  editions  of  our  common  Eng- 
lish Bibles;  the  original,  and  all  the  ancient  ver- 
sions, put  thy  hope  before  the  uprightness  of  thy 
ways.  So  does  the  Geneva  and  most  of  the  edi- 
tions of  the  last  translation;  but  I  find  one  of  the 
first,  in  1612,  has  it.  Is  not  this  thy  fear,  thy  confi- 
dence, the  uprightness  of  thy  ways,  and  thy  hope? 
Both  the  Assembly's  Annotations,  and  Mr.  Poole's, ' 
ha^•e  that  reading;  and  an  edition  in  1660  reads  it, 
"7s  not  thy  fear  thy  confidence,  and  the  upright- 
ness of  thy  ways  thy  hope?  Does  it  not  appear 
now,  that  all  the  religion,  both  of  thy  devotion,  and 
of  thy  conversation,  was  only  in  hope  and  confi- 
dence that  thiu  shouldest  grow  rich  by  it?  Was  it 
not  all  mercenary^"  The  very  thing  that  Satan 
suggested.  Is  not  thy  religion  thy  hope,  and  thy 
right  ways  thy  confidence?  So  Mr.  Broughton. 
Or,  "Was  it  not?  Didst  thou  not  think  that  that 
would  hive  been  thy  protection?  But  thou  art  de- 
ceived." Or,  "Would  it  not  have  been  so?  If  it 
had  been  sincere,  would  it  not  have  kept  thee  from 
this  despair?"  It  is  true,  if  thou  faint  in  the  day 
of  adversity,  thy  strength,  thy  grace,  is  small; 
(Prov.  xxiv.  10.)  but  it  does  not  therefore  follow 
that  thou  hast  nn  grace,  no  strength  at  all.  A 
man's  character  is  not  to  be  taken  from  a  single  act. 

7.  Remember,  I  pray  thee,  who  ever 
perished,  being  innocent  ?  or  where  were 
the  righteous  cut  off?  8.  Even  as  I  have 
seen,  they  that  plow  iniquity,  and  sow 
wickedness;  reap   the   same.      9.    By  the 


blast  of  God  they  perish,  and  by  the  breath 
of  his  nostrils  are  they  consumed.  10.  Tiie 
roaring  of  the  lion,  and  the  voice  of  the 
fierce  lion,  and  the  teeth  of  the  young  lions, 
are  broken.  1 1 .  The  old  lion  perisheth  ibr 
lack  of  prey,  and  the  stout  lion's  whelps 
are  scattered  abroad. 

Eliphaz  here  advances  another  argument  to 
prove  Job  a  hypocrite,  and  will  have  not  only  his 
impatience  under  his  afflictions  to  be  evidence 
against  him,  but  even  his  afflictions  themselves, 
being  so  very  great  and  extraordinary,  and  there  be- 
ing no  prospect  at  all  of  his  deliverance  out  of  them. 

To  strengthen  this  argument,  he  here  lays  down 
these  two  principles,  which  seem  plausible  enough. 

I.  That  good  men  were  never  thus  ruined:  for 
the  proof  of  this,  he  appeals  to  Job's  own  observa- 
titn;  {v.  7.)  "Remember,  I  pray  thee;  recollect  all 
that  thou  hast  seen,  heard,  or  read,  and  give  me 
an  instance  of  any  one  that  was  innocent  and 
righteous,  and  yet  perished  as  thou  dost,  and  w;is 
cut  off  as  thou  art."  If  we  understand  it  of  a  final 
and  eternal  destniction,  his  principle  is  true.  None 
that  are  innocent  and  righteous,  perish  for  ever:  it 
is  only  a  man  of  sin  that  is  a  son  of  perdition,  2 
Thess.  ii.  3.  But  then  it  is  ill  applied  to  Job;  he 
did  not  thus  perish,  nor  was  he  cut  off:  a  man  is 
never  undone  till  he  is  in  hell.  But,  if  we  under- 
stand it  of  any  temporal  calamity,  his  principle  is 
not  true.  The  righteous  perish;  (Isa.  Ivii.  1.)  There 
is  one  event  both  to  the  righteous  and  to  the  wicked, 
(Eccl.  ix.  2.)  both  in  life  and  death;  the  great  and 
certain  difference  is  after  death.  Even  before  Job's 
time,  (as  early  as  it  was,)  there  were  instances 
sufficient  to  contradict  this  principle.  Did  not  righ- 
teous .4bel  perish  being  innocent;  and  was  not  he 
cut  off  in  the  beginning  of  his  days?  Was  not 
righteous  Lot  burnt  out  of  house  and  harbour,  and 
forced  to  retire  to  a  melancholy  cave?  Was  not 
righteous  Jacob,  a  Syrian,  ready  to  perish?  Deut. 
xxvi.  5.  Similar  instances,  no  doubt,  there  were, 
which  are  not  on  record. 

II.  That  wicked  men  were  often  thus  ruined:  for 
the  proof  of  this,  he  vouches  his  own  observation ; 
(v.  8.)  "Even  as  I  have  seen,  many  a  time,  77ifj/ 
that  plough  iniquity,  and  sew  wickedness,  by  the 
blast  of  God  they  perish,  v.  9.  We  ha',  e  daily  in- 
stances rf  that;  and  therefore,  since  thou  dost  thus 
perish,  and  art  consumed,  we  have  reason  to  think 
that,  whatever  profession  of  religion  thcu  hast  made, 
ihouhastbutploughed iniquity ,  andsown wickedness. 
Even  as  I  have  seen  in  others,  so  do  I  see  in  tlu-e." 

I.  He  speaks  of  sinners  in  general,  politic  busy 
sinners,  that  take  pains  in  sin,  for  they  plough  ini- 
quity; and  expect  gain  by  sin,  for  they  sow  wicked- 
ness: they  that  plough,  plovigh  in  hope;  but  what  is 
the  issuer  They  reap  the  same:  they  shall,  of  the 
fesh,  reap  corruptioji  and  ruin,  Gal.  vi.  7,  8.  The 
harvest  will  l)e  a  heap  in  the  day  of  grief  and  des- 
perate sorrow,  Isa.  xvii.  11.  He  shall  reap  the 
same,  that  is,  the  proper  product  of  that  seedness: 
that  which  the  sinner  sows,  he  sows  not  that  bodv 
that  shall  be,  but  Gnd  will  give  it  a  body,  a  brdy  rf 
death,  the  erid  of  those  things,  Rom.  vi.  21.  Somi% 
by  iniquity  and  wickedness,  luiderstand  wrong  nnd 
injury  done  to  others;  they  who  plough  and  sow 
them,  shall  reap  the  same,  that  is,  they  shall  be 
paid  in  their  own  coin.  They  who  are  trouble- 
some, shall  be  troubled,  2  Thess.  i.  6.  Josh,  -v  ii.  25. 
The  sfioilers  shall  be  spoiled;  Isa.  xxxiii.  1.  (and 
they  that  led  captive,  shall  go  captive,)  Rev.  xiii.  10. 

He  further  describes  their  destruction;  {v.  9.) 
By  the  blast  of  God  they  perish.  The  prcjccts; 
they  take  so  much  pains  in,  are  defeated;  God  cuts 


30 


JOB,  IV. 


in  sunder  the  cords  of  those  ploughers,  Ps.  cxxix. 
3,  4.  They  tliemseh  es  are  destri.yl:cl,  which  is  the 
just  punish'meiit  of  tliea-  iniquity.  They  perish, 
that  is,  tliey  are  destroyed  utterly;  they  are  con- 
sumed, th.it  is,  they  are  destroyed  gradually;  and 
this,  Ijy  the  blast  and  breath  of  God,  that  is,  (1.) 
By  his  wrath:  his  anger  is  the  ruin  of  sinners,  who 
f'.re  therenire  caled  vessels  of  -wrcith,  and  his 
breath  is  said  f,o  Ic'mdle  'I'ofiliet,  Isa.  xxx.  33.  Who 
knows  the  /iowe7-  of  his  anger  ■^  Ps.  xc.  11.  (2.)  By 
ins  word;  he  speaks,  and  it  is  done,  easily  and  ef- 
fectually. The  Spirit  of  God,  in  the  word,  con- 
sumes sinners;  with  that  he  slays  them,  Hos.  vi.  5. 
Saying  and  doing  are  not  two  tilings  with  God. 
The  man  of  s;n  is  said  to  be  consumed  with  the 
breath  of  Christ's  mouth,  2  Thess.  ii.  8.  Compare 
Isa.  xi.  4.  Rev.  xix.  21.  Some  think,  that  in  attri- 
buting the  destruction  of  sinners  to  the  blast  of  God, 
and  the  breath  of  his  nostrils,  he  refers  to  the  wind 
which  blew  the  house  down  upon  Job's  children,  as 
if  they  were  therefore  siimers  above  all  men,  be- 
cause they  suffered  such  things,  Luke  xiii.  2. 

2.  He  speaks  particularly  of  tyrants  and  cruel 
oppressors,  under  the  similitude  of  lions,  v.  10,  11. 
Observe,  (1.)  How  he  describes  their  ciuelty  and 
oppression.  The  Hebrew  tongue  has  five  several 
names  for  lions,  and  they  are  all  here  used  to  set 
forth  the  terrible  tearing  power,  fierceness,  and 
cruelty,  of  pi-oud  op])ressors;  they  roar,  and  rend, 
and  prey,  upon  all  about  them,  and  bring  up  their 
young  ones  to  do  so  too,  Ezek.  xix.  3.  The  Devil 
IS  a  roaring  lion;  and  they  partake  of  his  nature, 
and  do  his  lusts.  Thev  are  strong  as  lions,  and 
subtle;  (Ps.  x.  9. — xviii  12.)  and,  as  far  as  they 
prevail,  lay  all  desolate  about  them.  (2.)  How  he 
describes  their  destruction;  the  destruction  both  of 
their  p-nver  and  of  their  persons;  they  shall  be  re- 
strained from  doing  further  hurt,  and  reckoned  with 
for  the  hurt  they  h:ive  done.  An  effectual  course 
shall  be  taken,  [1.]  That  they  shall  not  terrify;  the 
voice  of  their  roaring  shall  be  stopped.  [2.]  That 
they  shall  not  tear;  God  will  disarm  them,  will  take 
away  their  power  to  do  hurt,  the  teeth  of  the  young 
liojis  are  broken,  Ps.  iii.  7.  Thus  shall  tlie  remain- 
der of  wrath  be  restrained.  [3.]  That  they  shall 
not  enrich  themselves  with  the  spoil  of  their  neigh- 
bours. Even  the  old  lion  is  famished,  and  perishes 
for  lack  of  prey :  they  that  have  surfeited  on  spoil 
and  rapine,  are  perhaps  reduced  to  such  straits  as 
to  die  of  !iun:i;er  at  last.  [4.]  That  they  shall  not, 
as  they  promise  themselves,  leave  a  succession;  the 
stout  lion's  whel/2s  are  scattered  abroad,  to  seek  for 
food  themselves,  which  the  old  ones  used  to  bring 
in  for  them,  Nah.  ii.  12.  The  lion  did  tear  in  pieces 
for  his  ".vhelps,  but  now  they  must  shift  for  them- 
selves. Perhajjs  Eliphaz  intended,  in  this,  to  re- 
flect upon  Job,  as  if  he,  being  the  greatest  of  all  the 
men  of  the  east,  had  got  his  estate  by  spoil,  and 
used  his  power  in  oppressing  his  neighbours;  but 
now,  his  ]30wer  and  estate  were  gone,  and  his  fami- 
Iv  scattered:  if  so,  it  was  pity  that  a  man  whom 
God  praised,  should  be  thus  abused. 

2.  Now  a  thing  was  secretly  brought  to 
me,  and  mine  ear  received  a  httle  thereof. 
1 3.  In  thouglits  from  the  visions  of  the  night, 
when  deep  sleep  falleth  on  men,  1 4.  Fear 
came  upon  me,  and  trembling,  which  made 
all  my  bones  to  shake.  15.  Then  a  spirit 
passed  before  my  face  ;  the  hair  of  my  flesh 
.stood  up  :  1 6.  It  stood  still,  but  I  could  not 
discern  the  form  thereof:  an  image  ?/r/,9 
Ix'fore  mine  eyes;  thnre  was  silence,  and  I 
heard   a  voice,  saijing,     17.  Shall  mortal 


man  be  more  just  than  God?  shall  [i  man 
be  more  pure  than  his  Maker  /  1 8.  Beholci, 
he  put  no  trust  in  his  servants;  and  his  an- 
gels he  charged  with  folly  :  19.  View  nnich 
less  o/<  them  that  dwell  in  houses  off|;iy, 
whose  foundation  is  in  the  dust,  7r/iicn  hiv. 
crushed  before  the  moth  ?  20.  They  are 
destroyed  from  morning  to  evening:  they 
perish  for  ever,  without  any  regarding  if.  2 1 . 
Doth  not  their  excellency  it'/iich  is  in  them 
go  away?  they  die,  even  without  wisdom. 

Eliphaz,  having  undertaken  to  convince  Job  of  the 
sin  and  folly  of  his  discontent  and  impatience,  here 
vouches  a  vision  he  had  been  favoured  with,  which 
he  relates  to  Job  for  his  conviction.  What  comes 
immediately  from  God,  all  men  will  pay  a  particu- 
lar deference  to,  and  Job,  no  doubt,  as  much  as  ;my. 
Some  think  Eliphaz  had  this  vision  now  lately,  since 
he  came  to  Job,  putting  words  into  his  mouth 
wherewith  to  reason  with  him;  and  it  had  been  well 
if  he  had  kept  to  the  purport  of  this  \ision,  which 
would  ser\  e  for  a  ground  on  which  to  repro\  e  Job 
for  his  murmuring,  but  not  to  condemn  him  for  a 
hvpocrite.  Others  think  he  had  \t  formerly;  for  God 
dicl  in  this  way  often  communicate  himself  to  the 
children  of  men  in  those  first  ages  of  the  world,  ch. 
xxxiii.  15.  Probably,  God  had  sent  Eliphaz  this 
messenger  and  message  some  time  or  other,  when 
he  was  himself  in  an  unquiet  discontented  frame,  to 
calm  and  pacify  him.  Note,  As  we  should  comfort 
others  with  that  wherewith  we  have  been  comfort- 
ed, (2  Cor.  i.  4.)  so  we  should  endeavour  toconvince 
others  with  that  which  has  been  powerful  to  con- 
vince us. 

The  people  of  God  had  not  then  any  written  word 
to  quote,  and  therefore  God  sometimes  notified  to 
them  e\  en  common  truths,  by  the  exti-aordinary 
ways  y.^  re\elatinn.  We  that  have  Bibles,  have 
there  (thai.!?s  be  to  God)  a  more  sure  word  to  de- 
pend upon  than  even  visions  and  voices,  2  Pet.  i.  19. 

Observe, 

I.  The  manner  in  which  this  message  was  sent 
to  Eliphaz,  and  the  circumstances  of  the  convey- 
ance of  it  to  him.  1.  It  was  brought  him  secretly, 
or  by  stealth;  some  of  the  sweetest  communion  gra- 
cious souls  have  with  God,  is  in  secret,  where  he 
only,  who  is  all  eye,  can  perceive.  God  has  ways 
olt  bringing  conviction,  counsel,  and  comfort,  to  his 
people,  unobserved  by  the  world,  by  private  whis- 
pers, as  powerfully  and  effectually  as  by  the  public 
ministry.  His  secret  is  vjith  them,  Ps.  xxv.  14.  As 
the  evil  spirit  often  steals  good  words  out  of  the 
heart,  (Matth.  xiii.  19.)  so  the  good  Spirit  some- 
times steals  good  words  into  the  heart,  or  ever  we 
are  aware.  2.  He  received  a  little  thereof  x'.  12. 
And  it  is  but  little  of  divine  knowledge  that  the  best 
receive  in  this  world:  we  know  little,  in  comparison 
with  what  is  to  be  known,  and  with  what  we  sh:ill 
know  when  we  come  to  heaven.  How  little  a  por- 
tion is  heard  of  God!  ch.  xxvi.  14.  We  knonvbut  in 
part,  1  Cor.  xiii.  12.  See  his  humility  and  m«'des- 
ty.  He  pretends  not  to  have  understood  it  fully, 
but  something  of  it  he  perceived.  3.  It  was  brought 
him  in  the  visions  of  the  night;  {v.  13.)  when  he 
was  retired  from  the  world  and  the  hurrv  of  it,  and 
all  about  him  was  composed  and  quiet.  Kotc,  The 
more  we  are  withdrawn  from  the  world  and  the 
things  of  it,  the  fitter  we  are  for  comnumion  with 
(iod.  W'hen  we  are  communing  with  our  own 
hearts,  and  are  still,  (Ps.  iv.  4.)  then  is  a  proper 
time  for  the  Holy  Spirit  to  commune  with  us. 
\N  hen  others  were  aslee]>,  Eliphaz  was  rcadv  tr 
receive  thisxision  fi'om  Heaven,  and  pr«b:ibly,  likt 
Da\id,  was   meditating  upon    God  in   the  night 


JOB,  IV. 


31 


ivatches:  in  the  midst  ot  those  good  thoughts,  this 
tiling  was  brought  to  him.  We  should  hear  more 
from  God,  if  we  tliought  more  of  him;  yet  some  are 
surprised  with  convictions  in  the  night,  ch.  xxxiii. 

14,  15.  4.  It  was  prefaced  with  terrors;  Fear 
rume  upon  him,  and  tremhl'mg,  v.  14.  It  should 
seem,  before  he  either  heard  or  saw  any  thing,  he 
was  seized  with  this  trembling,  which  shook  his 
bones,  and  perhaps  the  bed  under  him.  A  holy 
awe  and  reverence  of  God  and  his  majesty  being 
struck,  upon  his  spirit,  he  was  thereby  prepared  for 
a  divine  visit.  Whom  God  intends  to  honour,  he 
first  humbles  and  lays  low,  and  will  have  us  all  to 
serve  him  with  holy  fear,  and  to  rejoice  with  trem- 
bling. 

II.  The  messenger  by  whom  it  was  sent;  a  spirit, 
one  of  the  good  angels,  who  are  employed  not  only 
as  the  ministers  of  God's  providence,  but  sometimes 
as  the  ministers  of  his  word.  Concerning  this  ap- 
parition which  Eliphaz  saw,  we  are  here  told,  (zi. 

15,  16.)  1.  That  it  was  real,  and  not  a  dream,  not 
a  fancy;  an  image  was  before  his  eyes,  he  plainly 
saw  it;  at  first,  it  passed  and  repassed  before  his 
face,  moved  up  and  down,  but,  at  length,  it  stood 
still  to  speak  to  him.  If  some  have  been  so  knavish 
as  to  impose  false  \  isions  on  others,  and  some  so 
foolish  as  to  be  themselves  imposed  upon,  it  does 
not,  therefore,  follow  that  there  have  been  no  ap- 
paritions of  spirits,  botli  good  and  bad.  2.  That  it 
was  indistinct,  and  somewhat  confused.  He  could 
not  discern  the  form  thereof,  so  as  to  frame  any  ex- 
act idea  of  it  in  his  own  mind,  much  less  to  give  a 
description  of  it.  His  conscience  was  to  be  awak- 
ened and  informed,  not  his  curiosity  gratified.  We 
know  little  of  spirits,  we  are  not  capable  of  knowing 
much  of  them,  nor  is  it  fit  we  should;  all  in  good 
time;  we  must  shortly  remove  to  the  world  of  spi- 
rits, and  shall  then  be  better  acquainted  with  them. 
3.  That  it  put  him  into  a  great  consternation,  so 
that  his  hair  stood  .on  end.  Ever  since  man  sinned, 
it  has  been  terrible  to  him  to  receive  an  express  from 
Heaven,  as  conscious  to  himself  that  he  can  expect 
no  good  tidings  thence;  apparitions,  therefore,  even 
of  good  spirits,  have  always  made  deep  impressions 
of  fear,  even  upon  good  men.  How  well  is  it  for  us, 
that  God  sends  us  his  messages,  not  by  spirits,  but 
by  men  like  ourselves,  whose  terror  shall  not  make 
us  afraid!  See  Dan.  vii.  28. — x.  8,  9. 

III.  The  message  itself;  before  it  was  delivered, 
there  was  silence,  profound  silence,  v.  16.  When 
we  are  to  speak  either  from  God,  or  to  him,  it  be- 
comes us  to  address  ourselves  to  it  with  a  solemn 
pause,  and  so  to  set  bounds  about  the  mount  on 
which  God  is  to  come  down,  and  not  be  hasty  to 
utter  any  thing.  It  was  in  a  still  small  voice  that 
the  message  was  delivered,  and  this  was  it,  {v.  17.) 
''Shall  mortal  7nan  be  more  just  than  God,  the  im- 
mortal God?  Shall  a  man  be  thought  to  be,  or  pre- 
tend to  be,  more  fiure  than  his  Maker?  Away  with 
such  a  thought!"  1.  Some  think  that  Eliphaz  aims 
hereby  to  prove  that  Job's  great  afflictions  were  a 
certain  evidence  of  his  being  a  wicked  man;  a  mor- 
tal man  would  be  thought  unjust  and  very  impure, 
if  he  should  thus  correct  and  punish  a  servant  or 
subject,  unless  he  had  been  guilty  of  some  \ery 
great  crime.  "If,  therefore,  these  were  not  some 
great  crimes  for  which  God  thus  punishes  thee, 
man  would  be  more  just  than  God,  which  is  not  to 
be  imagined."  2.  I  rather  think  it  is  onlv  a  reproof 
of  Job's  murmuring  and  discontent;  "Shall  a  man 
pretend  to  be  more  just  and  pure  than  God?  More 
truly  to  understand,  and  more  strictly  to  observe, 
t'le  rules  and  laws  of  equity,  than  God?  Shall 
Enosh,  mortal,  miserable,  man,  be  so  insolent;  nay, 
shall  Geher,  the  strongest  and  most  eminent  man — 
man  at  his  best  estate,  pretend  to  compare  with 
God,  or  stand  in  competition  with  him?"     Note,  It 


is  most  impious  and  absurd  to  think  either  others 
or  ourselves  more  just  and  pure  than  God.  Thosi- 
that  quarrel  &nd  find  fault  with  the  directions  of  the 
divine  law,  the  dispensations  of  the  divine  grace, 
or  the  disposals  of  the  divine  providence,  make 
themselves  more  just  and  pure  than  God;  and  they 
who  thus  refirove  God,  let  them  aiisnver  it.  What! 
sinful  ma*  1  (for  he  had  not  been  mortal,  if  he  had  not 
been  sinful!)  short-sighted  man!  Shall  he  pretend 
to  be  more  just,  more  pure,  than  God,  who,  being 
his  Maker,  is  his  I..ord  and  Owner?  Shall  the  clay 
contend  with  the  potter?  What  justi(  e  and  purity 
there  is  in  man,  (iod  is  the  Author  of  it,  and  there- 
fore is  himself  moi-e  just  and  pure.  See  Ps.  xciv. 
9,  10. 

IV.  The  comment  which  Eliphaz  makes  upon 
this,  for  so  it  seems  to  be;  yet  some  take  all  the 
following  verses  to  be  spoken  in  vision.  It  comes 
all  to  one. 

1.  He  shows  how  little  the  angels  themselves  are 
in  comparison  with  God,  v.  18.  Angels  are  God's 
servants,  waiting  servants,  woi'king  ser\ants,  they 
are  his  ministers;  (Ps.  civ.  4.)  bright  and  blessed 
things  they  are;  but  God  neither  needs  them,  oor  is 
benefitted  by  them,  and  is  himself  infinitelv  above 
them;  and  therefore,  (1.)  He  put  no  trust  in  them, 
did  not  repose  a  confidence  in  them,  as  we  do  in 
those  we  cannot  live  without;  there  is  no  service  in 
which  he  employs  them,  but,  if  he  pleased,  he 
could  have  it  done  as  well  without  them.  He  nevei 
made  them  his  confidants,  or  of  his  cabinet-council, 
Matth.  xxiv.  36.  He  does  not  leave  his  business 
wholly  to  them,  bwt  his  own  eyes  ru7i  to  and  fro 
through  the  earth,  2Chron.  xvi.  9.  See  this  phrase, 
ch.  xxxix.  11.  Some  give  this  sense  of  it,  "So 
mutable  is  even  the  angelical  nature,  that  God 
would  not  trust  angels  with  tlieir  own  integrity;  if 
he  had,  they  would  all  have  done,  as  some  did,  left 
their  first  estate;  but  he  saw  it  necessary  to  give 
them  supernatural  grace  to  confirm  them.  "(2.) 
He  charges  them  with  folly,  vanity,  weakness,  in- 
firmity, and  imperfection,  in  comparison  with  God. 
If  the  world  were  left  to  the  government  of  tlie  an 
gels,  and  they  were  trusted  with  the  sole  manage- 
ment of  aflairs,  they  would  take  false  steps,  and 
every  thing  would  not  be  done  for  the  best,  as  now 
it  is.  Angels  are  intelligences,  but  finite  ones. 
Though  not  chargeable  with  iniquity,  yet  with  im- 
prudence. This  last  clause  is  variously  rendered 
by  the  critics.  I  think  it  would  bear  this  read- 
ing, repeating  the  negation,  which  is  very  common. 
He  will  put  no  trust  in  his  saints.  In  angelis  snis 
non  fionet  gloria/ionem — .Yor  will  he  glory  in  his 
angels,  or  ?nake  his  boast  of  them,  as  if  their  praises 
or  services  added  any  thing  to  him:  it  is  his  glory, 
that  he  is  infinitely  happy  without  them. 

2.  Thence  he  infers  how  much  less  man  is,  how 
much  less  to  be  trusted  in,  or  gk ried  in:  if  there  is 
such  distance  between  God  and  angels,  what  is 
there  between  Gvx\  and  man!  See  how  man  is  re- 
presented here  in  his  meanness. 

(1.)  Look  upon  man  in  his  life,  and  he  is  uery 
mean,  xk  19.  Take  man  in  his  best  estate,  and  he 
is  a  very  despicable  creature  in  comparison  with  the 
holy  angels;  though  honourable,  if  compared  with 
the  brutes.  It  is  true,  angels  are  spirits,  and  tin. 
souls  of  men  are  spirits;  but,  [1.]  Angels  are  pure 
j  spirits,  the  souls  of  men  dwell  in  houses  of  clay, 
such  the  bodies  of  men  are.  Angels  are  free,  hu- 
man souls  are  housed,  and  the  body  is  a  cloud,  a 
clog,  to  it,  it  is  its  cage,  it  is  its  prison.  It  is  a  house 
of  clay,  mean  and  mouldering;  an  earthen  vessel, 
soon  broken,  as  it  was  first  formed,  according  to 
the  good  pleasure  of  the  potter.  It  is  a  cottage,not 
a  house  of  cedar,  or  a  house  of  ivory,  but  of  clav, 
which  would  soon  be  in  ruins,  if  not  kept  in  constant 
repair.     [2.]  Angels  are  fixed;  but  the  very  foun 


32 


JOB,  V. 


dation  of  that  house  of  clay  in  which  man  dwells, 
is  in  the  dust.  ,\  house  of  clay,  if  built  upon  a 
rock,  might  stand  long;  hut,  if  fduni'.C'd  jn  the  dust, 
the  uncertainty  of  the  f  )iuiJation  will  hasten  its  fall, 
and  it  will  sink  with  its  own  weight.  As  man  was 
made  out  of  the  earth,  so  he  is  maintained  and  sup- 
ported by  that  which  conies  out  of  the  earth.  Take 
away  that,  and  his  b'  dy  returns  to  its  eartl^  We 
stand  but  up(<n  the  dust;  some  lia'.  e  a  higher  heap 
of  dust  to  stand  upon  than  others,  but  still  it  is  the 
tai'th  that  stays  us  up,  and  will  shoitly  swallow  us 
u]).  [3.]  Angels  are  immortal,  but  man  is  soon 
crushed,  the  earthly  house  of  his  tabernacle  is  dis- 
solved, he  dies  and  wastes  away,  is  crushed  like  a 
moth  lietween  one's  fingers,  as  easily,  as  quickly; 
one  may  alinost  as  soon  kill  a  man  as  kill  a  moth.  A 
little  thing  will  do  it;  he  is  crwihcd  before  the  face 
of  the  moth,  so  the  word  is.  If  s(  me  lingering  dis- 
temper, which  consumes  like  a  moth,  be  commis- 
sioned to  destroy  him,  he  can  no  more  resist  it  than 
he  can  resist  an  acute  distemper,  which  comes  i-oar- 
ing  upon  him  like  a  lion.  See  Hos.  v.  12,  14.  Is 
such  a  creature  as  this  to  be  trusted  in,  or  can  any 
service  be  expected  from  him,  by  that  God  who 
puts  no  trust  in  angels  themselves? 

(2.)  Look  upon  him  in  his  death,  and  he  appears 
yet  more  despicable,  and  unfit  tc>  be  trusted.  Men 
are  mortal,  and  dying,  v.  20,  21.  [1.]  In  death, 
they  are  destroyed,  and  perish  for  ever,  as  to  this 
world;  it  is  the  final  period  of  their  lives,  and  all 
their  employments  and  enjoyments  here;  their 
place  will  know  them  no  more.  [2.]  They  are 
dying  daily,  and  continually  wasting;  destJ-oyed 
from  moryiing  to  evening;  death  is  still  working  in 
us,  like  a  mole  digging  our  grave  at  each  remove, 
and  we  so  continually  lie  exposed,  that  we  are  kill- 
ed all  the  dav  long.  [3.]  Their  life  is  short,  and 
in  a  little  time  they  are  cut  off;  it  lasts  perhaps  but 
from  morning  to  evening.  It  is  but  a  day;  (so  some 
understand  it;)  their  birth  and  death  are  but  the 
sun-rise  and  sun-set  of  the  same  day.  [4.]  In 
death,  all  their  excellency  passes  away;  beauty, 
strength,  learning,  not  only  cannot  secure  them 
from  death,  but  die  with  them;  nor  shall  their 
pomp,  their  wealth,  or  power,  descend  after  them. 
[5.]  Their  wisdotn  cannot  sa\e  them  from  death; 
they  die  without  wisdom,  die  for  want  of  wisdom, 
by  their  own  foolish  management  of  themselves, 
digging  their  graves  with  their  own  teeth.  [6.  ]  It 
is  so  common  a  thing  that  nobody  heeds  it,  or  takes 
any  notice  of  it;  they  perish  ivithout  any  rcj^'arding 
it,  or  laying  it  to  heart.  The  deaths  of  others  are 
much  the  suliject  of  common  talk,  but  little  the 
subject  of  serious  thought. 

Some  think  the  eternal  damnation  of  sinners  is 
here  spoken  of,  as  well  as  their  temporal  death. 
Then  are  destroyed,  or  broken  to  /lieces,  by  death, 
from  morning  to  evening;  and  if  they  re/tent  Jiot, 
they  fierish  for  ever,  so  some  read  it,  v.  20.  They 
perish  for  ever,  because  they  regard  not  God 
and  their  duty,  they  consider  not  their  latter  end. 
Lam.  i.  9.  Tiicy  have  nn  excellency  but  that 
which  death  takes  away,  and  they  die,  they  die  the 
second  death,  for  want  of  wisdom  to  lay  hold  on 
eternal  life.  Shall  such  a  mean,  weak,  foolish, 
sinful,  dying,  creature  as  this,  pretend  to  be  niore 
just  than  God,  and  more  pure  than  his  Maker? 
No,  instead  of  quarrelling  with  his  afflictions,  let 
him  wonder  than  he  is  out  of  hell. 

CHAP.  V. 

Eliphaz,  in  the  foresroinfr  chapter,  for  the  making  good  of 
his  charjre  ajjainst  .Job,  had  vouched  a  word  from  Hea- 
ven, sent,  him  in  a  vision.  In  this  chapter,  he  appeals  to 
those  that  bear  record  on  earth,  to  the  saints,  the  faithful 
witnesses  of  God's  trulh.s,  in  all  ages,  v.  1.  They  will 
testify,  I.  That  the  sin  of  sinners  is  their  ruin,  v.  2.  .5. 
II.  That  yet  affliction  is  the  common  lot  of  mankind,  v. 


6,  7.  III.  That  when  we  are  in  affliction,  it  is  our  wis- 
dom and  dutv  to  apply  ourselves  to  God,  for  he  is  able 
and  ready  to  lielp  us,  v.  8 . .  16.  IV.  That  the  afflictions 
which  are  borne  well  will  end  well:  and  Job  particularly 
if  he  would  come  to  a  better  temper,  mj^'ht  assure  hiiii- 
self  that  God  had  great  mercy  in  store  for  him,  v. 
17..  27.  So  that  he  concludes  his  discourse  in  some- 
what a  better  humour  than  he  besan  it. 


"^ALL  now,  if  there  be  any  that 
will  answer  thee ;  and  to  which  of 
the  saints  wilt  thou  turn  ?  2.  For  wrath  kil- 
leth  the  foolish  man,  and  envy  slayetii  the 
silly  one.  3.  I  have  seen  the  fbohsh  taking 
root:  but  suddenly  I  cursed  his  habitation. 
4.  His  children  are  far  from  safety,  and  they 
are  crushed  in  the  gate,  neither  is  there  any 
to  deliver  thctn.  5.  \N'hose  harvest  the 
hungry  eateth  up,  and  laketh  it  even  out 
of  the  thorns,  and  the  robber  swalloweth  up 
their  substance. 

A  very  warm  dispute  being  begun  between  Job 
and  his  friends,  Eliphaz  here  makes  a  fair  motion  to 
put  the  matter  to  a  reference;  in  all  debates,  per- 
liaps,  the  sooner  that  is  done  the  better,  if  the  con- 
tenders cannot  end  it  between  themselves.    So  well 
assured  is  Eliphaz  of  the  goodness  of  his  own  cause, 
that  he  moves  Job  himself  to  choose  the  arbitrators; 
{v.  1.)    Call  now,  if  there    be  any   that  will  an- 
swer thee;  that  is,  1.   "  If  there  be  any  that  suffer 
as  thou  sufferest:  canst  thou  produce  an  instance  of 
any  one,  that  was  really  a  saint,  that  was  reduced 
to  such  extremity  as  thou  art  now  reduced  to?  God 
never  dealt  with  any  that  love  his  name  so  as  he 
deals  with  thee,  and  therefore  surely  thou  art  none 
of  them."     2.   "If  there  be  any  that  say  as  thou 
sayest:  did  ever  any  good  man  curse  his  day  as  thou 
dost?  Or,  will  any  of  the  saints  justify  thee  in  these 
heats  or  passions,  or  say  that  these  are  the  spots  of 
God's  children?  Thou  wilt  find  none  of  the  saints 
that  will  be  either  thine  advt  catcs,  or  mine  antago- 
nists.   7'o  which  of  the  saints  wilt  thou  turn'/  Turn  to 
which  thou  wilt,  and  thou  wilt  find  they  are  all  of 
my  mind;  I  have  the  communis  sensjisjidelium — 
t/te  unariimous  vote  of  all  the  saints  on  my  side; 
they  will  all  subscribe  to  what  I  am  g^ing  to  say." 
Observe,   (1.)  Good  people  are  called  saints,  even 
in  the  Old  Testament;  and  therefore  I  know  net 
why  we  should,  in  common  speaking,  (miless  be- 
catise   we   must   loqui  cum  vulgo — speak  as  our 
neighbours,)  appropriate  the  title  to  those  of  the 
New  Testament,  and  net  say  St.   Abraham,   St. 
Moses,  and  St.  Isaiah,  as  well  as  St.  Matthew,  and 
St.  Mark;  and  St.  David  the  psalmist,  as  well  as  St. 
David  the  British  Bishop.  Aaron  is  exj)!  cssly  called 
the  saint  of  the  Lord.     (2.)  All  that  are  themselves 
saints,   will  turn  to  those  that  are  so;  will  choose 
them  for  their  friends,   and  converse   with   them; 
will  choo.se  them  for  their  judges,  and  ernsult  with 
them.  See  Ps.  cxix.  79.    The  saints  sh;dly'z/rfj;-e  Mr 
world,  1  Cor.  vi.  1,  2.      Walk  in  the  way  of  good 
men,  (Prov.  ii.  20.)  the  old  way,  the  foofsfe/is  of  the 
flock.     Every  one  chooses  some  sort  of  people  v\ 
other  to  whom   he  studies  to  recommend  himseU', 
and  whose  sentiments  are  to  him  the  test  of  honoui- 
and  dishonour:  now  all  true  saints  endeavour  to  i-e 
commend  themselves  to  those  that  are  such,  and  to 
stand  right  in  their  opinion.     (3.)  There  are  some 
truths  so  plain,  and  so  universally  known  and  !je- 
lieved,  that  one  may  venture  to  a])])eal  to  any  c  f 
the   saints  concerning  them.     However  there  .are 
some  things,   about  which  they  unha])pily  differ, 
there  are  many  more,  and  more  considerable,  in 


JOB,  V. 


33 


which  the)-  are  agreed;  as  the  evil  of  sin,  the  vanity 
of  the  world,  the  worth  of  the  soul,  the  necessity  of 
a  holy  life,  and  the  like.  Though  they  do  not  all 
live  up,  as  they  should,  to  their  belief  of  these  truths, 
yet  they  are  all  ready  to  bear  their  testimony  to 
them. 

Now  there  are  two  things  which  Eliphaz  here 
maintains,  and  in  which  he  doubts  not  but  all  the 
saints  concur  with  him. 

I.  That  the  sin  of  sinners  directly  tends  to  their 
own  ruin;  {v.  2.)  Wrath  kills  the  foolish  man,  his 
own  wrath,  and  therefore  he  is  foolish  for  indulging 
it;  it  is  a  fire  in  his  bones,  in  his  blood,  enough  to 
put  him  into  a  fever;  envy  is  the  rottenness  of  the 
bones,  and  so  slays  the  silly  one  that  frets  himself 
with  it.  "  So  it  is  with  thee;"  says  Eliphaz;  "  while 
thou  quarrellest  with  God,  thou  doest  thyself  the 
greatest  mischief;  thine  anger  at  thine  own  trou- 
bles, and  thine  envy  at  our  prospeiity,  do  but  add 
to  thy  pain  and  miseiy:  turn  to  the  saints,  and  thou 
wilt  find  they  understand  themselves  better."  Job 
had  told  his  wife  she  spake  as  the  foolish  women, 
now  Eliphaz  tells  him  he  acted  as  the  foolish  men, 
the  silly  ones.  Or,  it  may  be  meant  thus:  "  If  men 
are  ruined  and  undone,  it  is  always  their  own  folly 
that  ruins  and  undoes  them.  They  kill  themselves 
by  some  lust  or  other;  therefore,  no  doubt.  Job, 
thou  hast  done  some  foolish  thing,  by  which  thou 
hast  brought  thyself  into  this  calamitous  condition. " 
Many  understand  it  of  God's  wrath  and  jealousy. 
Job  needed  not  be  uneasy  at  the  prosperity  of  the 
wicked,  for  the  world's  smiles  can  never  shelter 
them  from  God's  frowns;  they  are  foolish  and  silly, 
if  they  think  they  will.  God's  anger  will  be  the 
death,  the  eternal  death,  of  those  on  whom  it  fast- 
ens. What  is  hell,  but  God's  anger  without  mix- 
ture or  period.* 

II.  That  their  prosperity  is  short,  and  their  de- 
struction certain,  -v.  3"5.  He  seems  here  to  paral- 
lel Job's  case  with  that  which  is  commonly  the  case 
of  wicked  people. 

1.  Job  had  prospered  for  a  time,  seemed  confirm- 
ed, and  was  secure  in  his  prosperity;  and  it  is  com- 
mon for  foolish  wicked  men  to  do  so.  I  have  seen 
them  taking  root,  planted,  and,  in  their  own  and 
other's  apprehension,  fixed,  and  likely  to  continue. 
See  Jer.  xii.  2.  Ps.  xxxvii.  35,  36.  We  set  world- 
ly men  taking  root  in  the  earth;  on  earthly  things 
they  fix  the  standing  of  their  hopes,  and  from  them 
they  draw  the  sap  of  their  comforts.  The  outward 
estate  may  be  flourishing,  but  the  soul  cannot  pros- 
per that  takes  root  in  the  earth. 

2.  Job's  prosperity  was  now  at  an  end,  and  so 
has  the  prosperity  of  other  wicked  people  quickly 
been. 

(1.)  Eliphaz  foresaw  their  ruin  with  an  eye  of 
faith.  They  who  looked  only  at  present  things, 
blessed  their  habitation,  and  thought  them  happy, 
blessed  it  long,  and  wished  themselves  in  their 
condition.  But  Eliphaz  cursed  it,  suddenly  cursed 
it,  as  soon  as  he  saw  them  begin  to  take  root,  that 
is,  he  plainly  foresaw  and  foretold  their  ruin;  not 
that  he  prayed  for  it,  (/  have  not  desired  the  nvoe- 
fulday,)  but  he  prognosticated  it.  He  went  into 
the  sanctuary,  and  there  understood  their  end,  and 
heard  their  doom  read,  (Ps.  Ixxiii.  17,  18.)  That 
the  prosperity  of  fools  will  destroy  them,  Prov.  i. 
32.  They  who  believe  the  word  of  God,  can  see 
a  curse  in  the  house  of  the  wicked,  (Prov.  iii.  33. ) 
though  it  be  ever  so  finely  and  firinly  built,  and 
ever  so  full  of  all  good  things;  and  can  foresee  that 
it  wiU,  in  time,  infallibly  consume  it,  with  the 
timber  thereof,  and  the  stones  thereof,  Zech.  v.  4. 

(2.)  He  saw,  at  length,  what  he  had  foreseen: 
he  was  not  disappointed  in  his  expectation  concern- 
ing him,  the  event  answered  it;  his  family  was  un- 
tione,  and  his  estate  ruined.     In  these  particulars. 

Vol.  hi.— E 


he  plainly  and  very  invidiously  reflects  on  Job's  ca- 
lamities. [1.]  His  children  were  crushed,  v.  4. 
They  thought  tliemseh  es  safe  in  their  eldest  bro- 
ther s  house,  but  were  far  from  safety,  for  they 
were  crushed  in  the  gate;  perhaps  the  door  cr 
gate  of  the  house  was  highest  built,  and  fell  hea- 
viest upon  them,  and  there  was  none  to  delivei- 
them  from  perishing  in  the  ruins.  This  is  com- 
monly understood  of  the  destruction  of  the  families 
of  wicked  men,  by  the  execution  of  justice  upon 
them  to  oblige  them  to  restore  what  they  have  i.l- 
gotten.  They  leave  it  to  their  children;  but  the 
descent  shall  not  bar  the  entry  of  the  rightful  i.wn- 
ers,  who  will  ci-ush  their  children,  and  cast  them 
by  due  course  of  law,  (and  there  shall  be  none  tc 
help  them,)  or  perhaps  by  oppression,  Ps.  cix.  9, 
&c.  [2.]  His  estate  was  plundered,  v.  5.  Job's 
was  so;  the  hungry  robbers,  the  Sabeans  and  Chal- 
deans, ran  aw..y  with  it,  and  swallowed  it;  and  this, 
says  he,  I  have  often  observed  in  others.  What 
has  been  got  by  spoil  and  rapine,  has  been  lost  the 
same  way.  The  careful  owner  hedged  it  about  with 
thorns,  and  then  thought  it  safe;  but  the  fence 
proved  insignificant  against  the  greediness  of  the 
spoilers,  (if  hunger  will  break  through  stone-walls, 
niuch  more  through  thorn-hedges,)  and  against  the 
divine  curse,  which  will  go  through  the  thorns  and 
biiers,  and  burn  them  together,  Isa.  xxvii.  4. 

6.  Although  affliction  cometh  not  forth 
of  the  dust,  neither  doth  trouble  spring  out 
of  the  ground,  7.  Yet  man  is  born  unto 
trouble,  as  the  sparks  fly  upward.  8.  ] 
would  seek  unto  God,  and  unto  God 
would  I  commit  my  cause ;  9.  Which 
doeth  great  things  and  unsearchable;  mar- 
vellous things  without  number :  10.  AY  ho 
giveth  rain  upon  the  earth,  and  sendeth 
waters  upon  the  fields:  11.  To  set  up  on 
high  those  that  be  low;  that  those  which 
mourn  may  be  exalted  to  safety.  1 2.  He 
disappointeth  the  devices  of  the  crafty,  so 
that  their  hands  cannot  perform  their  enter- 
prise. 13.  He  taketh  the  wise  in  their  own 
craftiness ;  and  the  counsel  of  the  froward  is 
carried  headlong.  14.  They  meet  with 
darkness  in  the  day-time,  and  grope  in  the 
noon-day  as  in  the  night.  15.  But  he  saveth 
the  poor  from  the  sword,  from  their  mouth, 
and  from  the  hand  of  the  mighty.  1 6.  So 
the  poor  hath  hope,  and  iniquity  stoppeth 
her  mouth. 

Eliphaz,  having  touched  Job  in  a  very  tender 
part,  in  mentioning  both  the  loss  of  his  estate  and 
the  death  of  his  children,  as  the  just  punishment  of 
his  sin,  that  he  might  not  drive  him  to  despair, 
here  begins  to  encourage  him,  and  puts  him  in  a 
way  to  make  himself  easy.  Now  he  very  much 
changes  his  voice,  (Gal.  iv.  20.)  and  accosts  Job 
gently,  as  if  he  would  atone  for  the  hard  words  he 
had  given  him. 

I.  He  reminds  him,  that  no  affliction  comes  by 
chance,  nor  is  to  be  attributed  to  second  causes.  It 
doth  not  come  forth  of  the  dust,  nor  spring  out  oj 
the  ground,  as  the  grass  doth,  v.  6.  It  doth  not 
come  of  course,  at  certain  seasons  of  the  year,  as 
natural  productions  do,  by  a  chain  of  second  causes. 
The  proportion  between  prosperity  and  adversity 


34 


JOB,  V. 


is  iKt  so  exactly  observed  by  Providence,  as  thit 
between  day  and  night,  summer  and  winter,  but 
according  to  the  will  and  counsel  of  God,  when  and 
as  he  thinks  fit.  Some  read  it,  Sm  comes  not  forth 
of  the  dust,  nor  iniquity  out  of  the  ground.  It  men 
be  bad,  they  must  not  lay  the  blame  upon  the  soil, 
the  climate,  or  the  stars,  but  on  themselves.  If 
thou  scornest,  thou  alone  shalt  bear  it.  We  must 
not  attribute  our  afflictions  to  fortune,  for  they  are 
from  (iod,  nor  our  sins  to  fate,  for  they  are  from 
ourselves;  so  that,  whatever  trouble  we  are  in,  we 
nmst  own  that  God  sends  it  upon  us,  and  we  pro- 
cure it  to  oui-selves;  the  former  is  a  reason  why  we 
slir  uld  be  very  patient,  the  latter  wliy  we  should 
be  very  penitent,  when  we  are  afflicted. 

II.  He  reminds  him,  that  trouble  and  affliction 
are  what  we  have  all  reason  to  expect  in  this  world. 
Afan  is  born  to  trouble;  {v.  7. )  not  as  man,  (had  he 
kept  his  innocency,  he  had  been  born  to  pleasure,^ 
l)ut  as  sinful  man,  as  born  of  a  woman,  {ch.  xiv.  1.) 
who  was  in  the  transgression.  Man  is  born  in  sin, 
and  thei-efore  born  to  trouble.  Even  those  that  are 
born  to  honour  and  estate,  yet  are  born  to  trouble 
in  the  flesh.  In  our  fallen  state,  it  is  become  natural 
to  us  to  sin,  and  the  natural  consequence  of  that,  is 
affliction,  Rom.  v.  12.  There  is  nothing  in  this 
world  we  are  born  to,  and  can  truly  call  our  own, 
but  sin  and  trouble;  both  are  as  the  sparks  that  fly 
upward.  Actual  transgressions  are  the  sparks  that 
fly  out  of  the  furnace  of  original  corruption;  and, 
being  called  transgressors  from  the  womb,  no  won- 
der that  we  deaCvery  treacherously,  Isa.  xl\iii.  8. 
Such  too  is  the  frailty  of  our  bodies,  and  the  \  anity 
of  all  our  enjoyments,  that  our  troubles  also  thence 
arise  as  naturally  as  the  sparks  fly  upward;  so 
many  are  they,  so  thick  and  so  fast  does  one  follow 
another.  Why  then  should  we  be  surprised  at  our 
afflictions  as  strange,  or  quarrel  with  them  as  hard, 
when  thev  are  but  what  we  are  born  to?  Man  is 
born  to  labour,  so  it  is  in  the  margin,  is  sentenced 
to  eat  his  bread  in  the  sweat  of  his  face,  which 
should  inure  him  to  hardness,  and  make  him  bear 
his  afflictions  the  better. 

III.  He  directs  him  how  to  behave  himself  under 
his  affliction;  {v.  8.)  I  would  seek  unto  God;  surely 
I  would:  so  it  is  in  the  original.  Here  is,  1.  A  ta- 
cit reproof  to  Job  for  not  seeking  to  God,  but  quar- 
relling with  Him;  "Job,  if  I  had  been  in  thy  case,  I 
would  not  have  been  so  peevish  and  passionate  as 
thou  art,  I  would  have  acquiesced  in  the  will  of 
God."  It  is  easy  to  say  what  we  would  do,  if  we 
were  in  such  a  one's  case;  but,  when  it  comes  to  the 
trial,  perhaps  it  will  be  found  not  so  easy  to  do  as 
we  say.  2.  Very  good  and  seasonable  advice  to 
him,  which  Eliphaz  transfers  to  himself  in  a  figure; 
"For  mv  part,  the  best  way  I  should  think  I  could 
t  ike,  if  I  were  in  thy  condition,  would  be  to  apply 
myself  to  God."  Note,  We  should  give  our  friends 
no  otlier  counsel  than  what  we  would  take  our- 
selves if  we  were  in  their  case,  that  we  may  be  easy 
under  our  afflictions,  may  get  good  l)y  them,  and 
may  see  a  good  issue  of  them.  (1.)  ^^'^e  must  by 
prayer  fetch  in  mercy  and  grace  from  God;  seek 
to  liim  as  a  Father  and  Friend,  though  he  contend 
with  us,  as  one  who  is  alone  able  to  support  and  suc- 
cour us.  His  favour  we  must  seek,  when  we  have  lost 
all  we  have  in  tlie  world;  to  him  wc  must  address 
ourselves,  as  the  Fountain  and  Father  of  all  good, 
all  consolation.  Js  any  afflicted?  Let  him  firay.  It 
is  heart's-ease,  a  salve  for  c\ery  sore.  (2.)  We 
must  by  patience  refer  ourselves  and  our  cause  to 
him.  "  7'o  God  would  I  commit  my  cause:  having 
spread  it  before  him,  I  would  leave  it  %vith_him; 
having  laid  it  at  his  feet,  I  would  lodge  it  in  his 
hand;  Here  I  am,  let  the  Lord  do  with  me  as  scemeth 
him  good."  If  our  cause  i)e  indeed  a  good  cause, 
we  need  not  fear  committing  it  to  God,  for  he  is 


both  just  and  kind.     They  that  would  seek  so  as  to 
speed,  must  refer  themselves  to  God. 

IV.  He  encourages  him  thus  to  seek  to  God,  and 
commit  his  cause  to  him.  It  will  not  be  in  vain  to 
do  so,  for  he  is  one  in  whom  we  shall  find  eff"ectual 
help.  He  recommends  to  his  consideration  Gad's, 
almighty  power  and  sovereign  dominion. 

1.  In  general,  he  doeth  great  tilings;  {v.  9.)  great 
indeed,  for  he  can  do  any  thing;  he  doth  do  every 
thing;  and  all  according  to  the  counsel  of  his  own 
will:  great  indeed,  for  the  operations  of  his  power 
are,  (1.)  Unsearchable,  and  such  as  can  never  be 
fathomed,  can  never  be  found  out /row  the  begin- 
ning to  the  end,  Eccl.  iii.  11.  The  works  of  nitui-e 
are  mysteries;  the  most  curious  searches  come  fa- 
short  of  full  discoveries,  and  the  wisest  philosophers 
have  owned  themselves  at  a  loss.  The  designs  of 
Providence  are  much  more  deep  and  unaccountable, 
Rom.  xi.  33.  (2.)  Numerous,  and  such  as  never 
can  be  reckoned  up.  He  doeth  great  things  without 
number;  his  power  is  never  exhausted,  nor  will  all 
his  purposes  ever  be  fulfilled  till  the  end  of  time. 
(3.)  They  are  marvellous,  and  such  as  never  can  be 
sufficiently  admired;  eternity  itself  will  be  short 
enough  to  be  spent  in  the  admiration  of  them.  Now, 
by  the  consideration  of  this,  Eliphaz  intends,  [1.] 
To  convince  Job  of  his  fault  and  folly  in  quarrelling 
with  God.  We  must  not  pretend  to  pass  a  judgment 
upon  his  works,  for  they  are  unsearchable  and  above 
our  inquiries;  nor  must  we  strive  with  our  Maker, 
for  he  will  certainly  be  too  hard  for  us,  and  is  able 
to  crush  us  in  a  moment.  [2.]  To  encourage  Job 
to  seek  unto  God,  and  to  refer  himself  to  him 
What  more  encouraging  than  to  see  that  he  is  one 
to  whom  power  belongs  ?  He  can  do  great  things 
and  marvellous  for  our  relief,  when  we  are  brought 
ever  so  low. 

2.  He  gives  some  instances  of  God's  dominion 
and  power. 

(1.)  God  doeth  great  things  in  the  kingdom  of  na- 
ture: he  gii'es  rain  upon  the  earth,  {t.i.  10.)  put 
here  for  all  the  gifts  of  common  providence,  all  the 
fruitful  seasons,  by  which  hefilleth  our  hearts  with 
food  and  gladness.  Acts  xi\'.  17.  Observe,  When 
he  would  show  what  great  things  God  doeth,  he 
speaks  of  his  giving  rain,  which,  because  it  is  a 
common  thing,  we  are  apt  to  look  upon  as  a  little 
thing;  but  if  we  duly  consider  both  how  it  is  pro- 
duced, and  what  is  produced  by  it,  we  shall  see  it 
to  be  a  great  work,  both  of  power  and  goodness. 

(2.)  He  doeth  great  things  in  the  affairs  of  the 
children  of  men:  not  only  enriches  the  poor,  and 
comforts  the  needy,  by  the  rain  he  sends,  {v.  10. ) 
but,  in  order  to  the  advancing  of  those  that  are  low, 
he  disa/ifioints  the  devices  of  the  crafty;  for  -i>.  11. 
is  to  be  joined  to  v.  12.  and  compared  with  Luke 
i.  51 .  .  53.  He  hath  scattered  the  firoud  in  the  ima- 
gination of  their  hearts,  and  so  hath  exalted  them 
of  low  degree,  and  filled  the  hungry  with  good 
things. 

See,  [1.]  How  he  frustrates  the  counsels  oi  the 
firoud  and  politic,  x>.  12' •14.  There  is  a  supreme 
power  that  mnnages  and  overrules  men  who  think 
themselves  free  and  absolute,  and  fulfils  its  own 
purposes  in  despite  of  their  projects.  Observe, 
First,  The  froward,  that  walk  contrary  to  God  and 
the  interest  of  his  kingdom,  are  often  very  crafty, 
for  thev  are  the  seed  of  the  old  serpent,  that  was 
noted  for  subtilty.  They  think  themselves  wise, 
but,  at  the  end,  will  be  fools.  Secondly,  The  fro- 
ward enemies  of  God's  kingdom  have  their  devices, 
their  enterprises,  and  their  counsels,  against  it,  and 
against  the  loval  faithful  subjects  of  it.  They  are 
restless  and  unwearied  in  their  designs,  close  in 
their  consultations,  high  in  their  hopes,  deep  in  thei- 
l^olitics,  and  fast  linked  in  their  confederacies,  Ps, 
ii.  1,  2.     Thirdly,  God  easily  can,  and  (as  far  as  is 


JOB,  V. 


35 


fir  his  glory)  certainly  will,  blast  and  defeat  all  the 
designs  of  his  and  his  people's  enemies.  How  were 
the  plots  of  Ahithophel,  Sanballat,  and  Haman, 
baffled!  The  confederates  of  Syria  and  Ephraim 
against  Judah,  of  Gebal,  and  Amnion,  and  Anialek, 
against  Clod's  Israel,  the  kings  of  the  earth,  and  the 
princes,  against  the  Lord  and  against  his  anointed, 
broken!  Tlie  hands  tliat  have  been  stretched  out 
against  God,  and  his  church,  have  not  performed 
their  ^terprise,  nor  have  the  weapons  fomied 
against  Zion  prospered.  Fourthly,  That  which 
enemies  liave  designed  for  the  ruin  of  the  churcli, 
has  often  turned  to  their  own  ruin;  {v.  13.)  He 
takes  the  nvise  in  their  own  craftiness,  and  snares 
them  in  the  work  of  their  own  hands,  Ps.  \ii.  15, 
16. — ix.  15,  16.  This  is  quoted  by  the  apostle,  (  1 
Cor.  iii.  19.)  to  show  how  the  learned  men  of  the 
heathen  were  liefooled  by  their  own  vain  philoso- 
phy. Fifthly,  When  God  infatuates  men,  they  are 
perplexed,  :md  :.t  a  loss,  even  in  those  things  that 
seem  most  plain  and  easy;  {xk  14.)  They  meet  with 
darkness  even  in  the  day-time;  nay,  as  it  is  in  the 
margin.  They  run  themselves  into  darkness  by  the 
violence  and  precipitation  of  their  own  counsels. 
See  ch.  xii.  20,  24,  25. 

[2.]  Hnw  he  favours  the  cause  of  the  poor  and 
humble,  and  espouses  that. 

First,  He  exnlts  the  humble,  T'.  11.  Those  whom 
proud  men  contrive  to  crush,  he  raises  from  under 
their  feet,  and  sets  them  in  safety,  Ps.  xii.  5.  The 
lowlv  in  heart,  and  those  that  mourn,  he  advances, 
comforts,  and  makes  to  dwell  on  high,  in  the  muni- 
tions of  rocks,  Isa.  xxxiii.  16.  Zion's  mourners  are 
the  sealed  ones,  marked  for  safety,  Ezek.  ix.  4. 

Secondly,  He  delivers  the  oppressed,  v.  15.  The 
designs  of  the  crafty  are  to  ruin  the  poor:  tongue, 
and  hand,  and  sword,  and  all,  are  at  work  in  order 
to  this;  but  God  takes  under  his  special  protection 
those  who,  being  poor,  and  unable  to  help  them- 
selves, being  his  poor,  and  devoted  to  his  prnise, 
have  committed  themselves  to  him.  He  saves  them 
from  the  mouth  that  speaks  hard  things  against 
them,  and  the  hand  that  does  hard  things  against 
them;  for  he  can,  when  he  pleases,  tie  the  tongue, 
and  wither  the  hand. 

The  effect  of  this  is,  (x'.  16.)  1.  That  weak  and 
timorous  saints  "re  comtorted:  so  the  fioor,  that  be- 
gan to  despair,  has  hofie.  The  experiences  rf  some 
are  encnarn elements  to  others  to  hope  the  best  in 
the  worst  of  times;  f ->r  it  is  the  glory  of  God  to  send 
help  to  the  helpless,  and  hnpe  to  the  hopeless.  2. 
That  daring  threatening  sinners  are  confounded;  ini- 
quitv  stops  hermouth,  being  surprised  at  the  strange- 
ness of  the  deliverance,  ashamed  of  its  enmity  against 
those  who  appear  to  be  the  favourites  of  Heaven, 
mortified  at  the  disappointment,  and  compelled  to 
acknowledge  the  justice  of  God's  proceedings,  hav- 
ing nothing  to  object  against  them.  Those  that  domi- 
neered over  God's  poor,  that  frightened  them,  me- 
naced them,  and  falsely  accused  them,  will  not  have 
a  word  to  sav  against  them  when  God  appears  for 
them.  See  IPs.  Ixxvi.  8,  9.  Isa.  xxvi.  11.  Mic. 
vii.  16. 

1 7.  Behold,  happy  is  the  man  whom  God 
correcteth ;  therefore  despise  not  thou  the 
chastening  of  the  Almighty:  ,  18.  For  he 
maketh  sore,  and  bindeth  up  ;  he  woundeth, 
and  his  hands  make  whole.  19.  He  shall 
deliver  thee  in  six  troubles;  yea,  in  seven 
there  shall  no  evil  touch  thee.  20,  In  famine 
he  shall  redeem  thee  from  death ;  and  in 
war  from  the  power  of  the  sword.  21.  Thou 
shalt  be  hid  from  the  scourge  of  the  tongue ; 


neither  shalt  thou  be  afraid  of  destruction 
when  it  cometh.  22.  At  destruction  and 
famine  thou  shalt  laugh  :  neither  shalt  thou 
be  afraid  of  the  beasts  of  the  earth.  23.  Foi 
thou  shalt  be  in  league  with  the  stones  of 
the  field ;  and  the  beasts  of  the  field  sh;dl 
be  at  peace  with  thee.  24.  And  thou  shnlt 
know  that  thy  tabernacle  shall  be  in  peace  ; 
and  thou  shalt  visit  thy  habitation,  and  shall 
not  sin.  25.  Thou  shalt  know  also  that  thy 
seed  shall  be  great,  and  thine  offspring  as 
the  grass  of  the  earth.  26.  Thou  shalt  come 
to  thy  grave  in  a  full  age,  like  as  a  shock  of 
corn  cometh  in  in  his  season.  27.  Lo  this, 
we  have  searched  it,  so  \iis;  hear  it,  ancl 
know  thou  it  for  thy  good. 

Eliphaz,  in  this  concluding  paragraph  of  his  dis- 
course, gives  Job  (what  he  himself  knew  not  how  to 
take)  a  comfortable  prospect  of  the  issue  of  his  af- 
flictions, if  he  did  but  recover  his  temper,  and  ac- 
commodate himself  to  them. 

Observe, 

I.  The  seasonable  word  of  caution  and  exhorta- 
tion that  he  gives  him;  {v.  17.)  "  Desfiise  not  thou 
the  chastening  of  the  jilmighty.  Call  it  a  chastening, 
which  comes  from  the  father's  love,  and  is  designed 
for  the  child's  good.  Call  it  the  chastening  of  the 
Almighty,  with  whom  it  is  madness  to  contend,  to 
whom  it  is  wisdom  and  duty  to  submit,  and  who 
will  be  a  God  all-sufiicient"  (for  so  the  word  signi- 
fies) "  to  all  those  that  trust  in  him.  Do  not  despise 
it;"  it  is  a  copious  word  in  the  original.  1.  "Be  not 
averse  to  it.  Let  grace  conquer  the  antipathy 
which  nature  has  to  suffering,  and  reconcile  thyself 
to  the  will  of  God  in  it."  We  need  the  rod.  and  we 
deserve  it;  and  therefore  we  ought  not  to  think  it 
either  strange  or  hard  if  we  feel  the  smart  of  it. 
Let  not  the  heart  rise  against  a  bitter  pill  or  potion, 
when  it  is  prescribed  us  for  our  good.  2.  "  Do  not 
th'nk  ill  of  it,  do  not  put  it  from  thee,  (as  that 
which  is  either  hurtful,  or,  at  least,  not  useful, 
which  there  is  no  occasion  for,  nor  advantage  by,) 
only  because,  for  the  present,  it  is  not  joyous,  but 
grievous."  \\'e  must  never  scorn  to  stoop  to  Gcd, 
nor  think  it  a  thing  below  us  to  come  under  his  dis- 
cipline, but  reckon,  on  the  contrary,  that  God  really 
magnifies  man,  when  he  thus  visits  and  tries  him, 
ch.  vii.  17,  18.  3.  "  Do  not  overlook  and  disregard 
it,  as  if  it  were  only  a  chance,  and  the  production  of 
second  causes,  but  take  great  notice  of  it  as  tlie 
voice  of  God,  and  a  messenger  from  Heaven." 
More  is  implied  than  is  expressed:  "  Feverence 
the  chastening  of  the  Lord;  have  an  humble,  awful, 
regard  to  his  correcting  hand,  and  tremble  when 
the  lion  roars,  Amos  iii.  8.  Submit  to  the  chasten- 
ing, and  study  to  answer  the  call,  to  answer  the  end 
of  it,  and  then  thou  reverencest  it. "  When  God, 
by  an  affliction,  draws  upon  us  for  some  of  the  ef- 
fects he  has  intrusted  us  with,  we  must  honour  his 
bill  by  accepting  it,  and  subscribing  it,  resigning  him 
his  own  when  he  calls  for  it. 

II.  The  comfortable  words  of  encouragement 
which  he  gives  him,  thus  to  accommodate  himself 
to  his  condition,  and  (as  he  himself  had  expressed 
it)  to  receive  evil  from  the  hand  of  God,  and  nrt 
despise  it  as  a  gift  not  worth  the  accepting.  If  his 
affliction  was  thus  borne, 

1.  The  nature  and  property  of  it  would  be  alter- 
ed: though  it  looked  like  a  man's  misery,  it  would 
really  be  his  bliss.  Hafipy  is  the  man  whom  God 
correcteth,  if  he  make  but  a  due  improvement  of 
the  correction.     A  good  man  is  happy,  though  he 


JOB,  V. 


be  afflicted;  for,  whatever  he  has  lost,  he  has  not 
lost  his  enjoyment  of  God,  nor  his  title  to  heaven j 
nay,  he  is  happy,  because  he  is  afflicted;  correction 
is  an  evidence  of  his  sonship,  and  a  means  of  his 
sanctification;  it  mortifies  his  corruptions,  weans  his 
heart  from  the  world,  draws  him  nearer  to  God, 
brings  him  to  his  Bible,  brings  him  to  his  knees, 
works  him  for,  and  so  is  working  tor  him,  a  far 
more  exceeding  and  eternal  weight  of  glory;  Hafi- 
//(/  therefore  is  [he  man  luhom  God  correcteth.  Jam. 
i.'l2. 

2.  The  issue  and  consequence  of  it  would  be  very 
good,  V.  18.  (1.)  Though  he  makes  sore  the  body 
with  sore  boils,  the  mind  with  sad  thoughts,  yet  he 
binds  up  at  the  same  time;  as  the  skilful  tender 
surgeon  binds  up  the  wounds  he  had  occasion  to 
make  with  his  incision-knife.  When  God  makes 
sores  by  the  rebukes  of  his  providence,  he  binds  up 
by  the  consolations  of  his  Spirit,  which  oftentimes 
abound,  as  most  afflictions  do  abound,  and  balance 
them,  to  the  unspeakable  satisfaction  of  the  patient 
sufferers.  (2.)  Though  he  wounds,  yet  his  hands 
make  whole  in  due  time:  as  he  supports  his  people, 
and  makes  them  easy  under  their  afflictions,  so  in 
due  time  he  delivers'  them,  and  makes  a  way  for 
them  to  escape.  All  is  well  again;  and  he  comforts 
tliem  according  to  the  time  wherein  he  afflicted 
them.  God's  usual  method  is  first  to  wound,  and 
then  to  heal,  first  to  convince,  and  then  to  comfort, 
first  to  humble,  and  then  to  exalt;  and  (as  Mr. 
Caryl  observes)  he  never  makes  a  wound  too  great, 
too  deep,  for  his  own  cure.  Una  eadevique  manus 
vulnus  ofiemque  tulit — The  hand  that  injiicts  the 
wound,  afifxlies  the  cure.  God  tears  the  wicked, 
and  goes  away,  let  them  heal  that  will,  if  they  can; 
(Hos.  v.  14.)  but  the  humble  and  penitent  may  say. 
He  has  torn,  and  he  will  heal  us,  Hos.  vi.  1. 

.This  is  general;  but  in  the  following  verses  he 
applies  himself  directly  to  Job,  and  gives  him  many 
precious  promises  of  great  and  kind  things  which 
God  would  do  for  him,  if  he  did  but  humble  him- 
self under' his  hand.  I'hough  then  they  had  no  Bi- 
bles that  we  know  of,  yet  Eliphaz  had  sufficient 
warrant  to  give  Job  these  assurances,  from  the 
general  discoveries  God  had  made  of  his  good  will 
to  his  people.  And  though,  in  every  thing  which 
Job's  friends  said,  they  were  not  directed  by  the 
Spirit  of  God,  (for  they  spake  both  of  God  and  Job 
some  things  that  were  not  right,)  yet  the  general 
doctrines  they  laid  down  spake  tlie  pious  sense  of 
the  patriarchal  age;  and  as  St  Paul  quoted,  v.  13. 
for  canonical  scripture,  and  as  the  command,  v.  17. 
is,  no  doubt,  bindmg  on  us,  so  these  promises  here 
may  be,  and  must  be,  received  and  applied  as  di- 
vine promises,  and  we  may,  through  patience  and 
comfort  of  this  part  of  scrifiture,  have  hofie. 

Let  us  therefore  give  diligence  to  make  sure  our 
interest  in  these  promises,  and  then  view  the  par- 
ticulars of  them,  and  take  the  comfort  of  them. 

[1.]  It  is  here  promised,  that  as  afflictions  and 
troubles  do  recur,  supfiorts  and  deliverances  shall 
be  graciously  repeated,  be  it  never  so  often.  In  six 
troubles,  he  shall  be  ready  to  delin'er  thee;  yea,  and 
in  sexien.  This  intimates,  thiit,  as  long  as  we  are 
here  in  this  world,  we  must  expect  a  succession  of 
troubles,  that  the  clouds  will  return  after  the  rain; 
after  six  troubles  mav  come  a  seventh.  After 
many,  look  for  more;  f)ut  out  of  them  all  will  God 
deliver  those  that  are  his.  2  Tim.  iii.  11.  Ps. 
xxxiv.  19.  Former  deliverances  are  earnests  of, 
not,  as  among  men,  excuses  from,  further  deliver- 
ances, Prov.  xix.  19. 

[2.]  That,  whatever  troubles  good  men  may  be 
in,  there  shall  no  evil  touch  them,  they  shall  do 
?hem  no  real  harm;  the  malignity  of  them,  the 
sting,  shall  be  taken  out;  they  may  hiss,  they  can- 
not "hurt,  Ps,  xci.  10.     The  evil  one  toucheth  not 


God's  children,  1  John  v.  18.    Being  kept  from  sin, 
they  are  kept  from  the  evil  of  every  trouble. 

[3.  ]  That,  when  desolating  judgments  are  abroad, 
they  shall  be  taken  under  special  protection,  v,  20. 
Do  many  perish  about  them,  for  want  of  the  neces- 
sarj"  supports  of  hfe  ?  They  shall  be  supplied.  "  In 
famine  he  shall  redeem  thee  from  deaih:  whate\  er 
becomes  of  others,  thou  shalt  be  kept  alive,  Ps. 
xxxiii.  19.  Verily  thou  shalt  be  fed,  nay,  e\  en  m 
the  days  of  famine  thou  shalt  be  satisfi^,  Ps. 
xxxvii.  3,  19.  In  tin»e  of  war,  when  thousands  fall 
on  thy  right  and  left  hand,  he  shall  redeem  thee 
from  the  power  of  the  sword.  If  God  pleases,  it 
shall  not  touch  thee;  or,  if  it  wound  thee,  if  it  kill 
thee,  it  shall  not  hurt  thee;  it  can  byit  kill  the  body, 
nor  has  it  power  to  do  that,  unless  it  be  given  from 
above. " 

[4.]  That  whatever  is  maliciously  said  against 
the?n,  it  shall  not  affect  them,  to  do  them  any  hurt, 
V.  21.  "Thou  shalt  not  only  be  protected  fron.  the 
killing  sword  of  war,  but  shalt  be  hid  from  the 
scourge  of  the  tongue,  which,  like  a  scourge,  is 
vexing  and  painful,  though  not  mortal."  The  l)est 
men,  and  the  most  inoffensive,  cannot,  even  with 
their  innocency,  secure  themselves  from  calumny, 
reproach,  and  false  accusation.  From  these  a  man 
cannot  hide  himself,  but  God  can  hide  him,  so  that 
the  most  malicious  slanders  shall  be  so  little  heeded 
by  him,  as  not  to  disturb  his  peace;  and  so  little 
heeded  by  others,  as  not  to  blemish  his  reputation: 
and  the  remainder  of  his  wrath  God  can  and  does 
restrain,  for  it  is  owing  to  the  hold  he  has  of  the 
consciences  of  bad  men,  that  the  scourge  of  the 
tongue  is  not  the  ruin  of  all  the  comforts  of  good 
men  in  this  world. 

[5.]  That  they  shall  have  a  holy  security  and 
serenity  of  mind,  arising  from  their  hope  and  confi 
dence  in  God,  even  in  the  worst  of  times.  When 
dangers  are  most  threatening,  they  shall  be  easy, 
believing  themselves  safe;  and  shall  not  be  afraid 
of  destiniction,  no,  not  when  they  see  it  coming, 
{y.  21.)  nor  the  beasts  of  the  field,  when  they  set 
upon  them,  nor  of  men  as  cruel  as  beasts;  nay,  at 
destruction  and  famine  thou  shalt  laugh,  {v.  22.) 
not  so  as  to  despise  any  of  God's  chastenings,  or  make 
a  jest  of  his  judgments,  but  so  as  to  triumph  in  (iod, 
and  his  power  and  goodness,  and  therein  to  triumph 
over  the  world  and  all  its  grievances;  to  be  not  only 
easy,  but  cheerful  and  joyful,  in  tribulation.  Bless- 
ed Paul  laughed  at  destruction,  when  he  said,  O 
death,  where  is  thy  sting?  When,  in  the  name  of 
all  the  saints,  he  defied  all  the  calamities  of  this 
present  time  to  separate  from  the  love  of  God,  con- 
cluding. In  all  these  tHings  we  are  more  than  con- 
querors, Rom.  viii.  37,  &c.     See  Isa.  xxxvii.  22. 

[6.]  That,  being  at  peace  with  God,  there  shall 
be  a  covenant  of  friendship  between  them  and  the 
whole  creation',  v.  23.  '*  When  thou  walkest  thy 
grounds,  thou  shalt  not  need  to  fear  stumbling,  for 
thou  shalt  be  at  league  with  the  stones  of  the  field, 
not  to  dash  thy  foot  against  any  of  them;  nor  shalt 
thou  be  in  danger  from  the  beasts  of  the  field,  for 
they  all  shall  be  ^kI  peace  with  thee;^  compa-e  Hos. 
ii.  18,  /  will  make  a  covenant  for  them  with  the 
beasts  of  the  field.  This  implies,  that  while  man 
is  at  enmity  with  his  Maker,  the  inferior  creatures 
are  at  war  with  him;  but  Tranquillus  Deus  tran- 
quillat  omnia — A  recoriciled  God  reconciles  all 
things.  Our  covenant  with  God  is  a  covenant  with 
all  tVie  creatures,  that  they  shali  do  us  no  hurt,  but 
be  ready  to  serve  us,  and  do  us  good. 

[7.]  That  their  houses  and  families  shall  be  com- 
fortable to  them,  V.  24.  Peace  and  piety  in  the 
family  will  make  it  so.  "  Thou  shalt  know  and  be 
assured  that  thy  tabernacle  is,  and  shall  be,  in 
peace;  thou  may  est  be  confident  both  of  its  j^resent 
and  its  future  prosperity."     That  peace  is  thy  ta 


JOB,  VI. 


bernacle,  so  the  word  is.  Peace  is  the  house  in  which 
they  dwell,  who  dwell  in  God,  and  are  at  home  in 
him;  "  Thou  shalt  visit,"  that  is,  "  inquire  into,  the 
affairs  of  thy  habitation,  and  take  a  review  of  them, 
and  shalt  not  sin."  First,  God  will  provide  a  set- 
tlement for  his  people,  mean,  perhaps,  and  movea- 
ble, a  cottage,  a  tabernacle,  but  a  fixed  and  quiet 
habitation.  "  Thou  slmlt  not  sin,"  or  wander,  that 
is,  as  some  understand  it,  "  thou  shalt  not  be  a  fugi- 
tive and  a  vagabond,"  (Cain's  curse,)  "but  shalt 
dwell  m  the  land,  and  verily,  not  uncertainly  as 
vagrants,  shalt  thou  be  fed."  Secondly,  Their 
families  shall  be  taken  under  the  special  protection 
of  the  Divine  Providence,  and  shall  prosper  as  far 
as  is  for  their  good.  Thirdly,  They  shall  be  assured 
of  peace,  and  of  the  continuance  and  entail  of  it; 
"  1  hou  shalt  know,  to  thine  unspeakable  satisfac- 
tion, that  peace  is  sure  to  thee  and  tliine,  having 
the  word  of  God  for  it."  Providence  may  change, 
but  the  promise  cannot.  Fourthly,  They  shall  have 
wisdom  to  govern  their  families  aright,  to  order 
their  affairs  with  discretion,  and  to  look  well  to  the 
ways  of  their  household,  which  is  here  called  visit- 
ing their  habitation;  masters  of  families  must  not 
be  strangers  at  home,  but  have  a  watchful  eye  over 
what  they  have,  and  what  their  servants  do.  Fifth- 
ly, Thev  shall  have  grace  to  manage  the  concerns 
of  their  families  after  a  godly  sort,  and  not  to  sin  in 
the  management  of  them.  They  shall  call  their 
servants  to  account  without  passion,  pride,  covet- 
ousness,  worldliness,  or  the  like;  they  shall  look 
into  their  affairs  without  discontent  at  what  is,  or 
distrust  of  what  shall  be.  Family  piety  crowns 
family  peace  and  prosperity.  The  greatest  bless- 
ing, both  in  our  employments,  and  in  our  enjoy- 
ments, is,  to  be  kept  from  sin  in  them.  When  we 
are  abroad,  it  is  comfortable  to  hear  that  our  taber- 
nacle is  in  peace;  and  when  we  return  home  to  visit 
our  habitation,  with  satisfaction  in  our  success,  that 
we  have  not  failed  in  our  business,  and  with  a  good 
conscience,  that  we  have  not  offended  God. 

[8.]  That  their  posterity  should  be  numerous  and 
prosperous.  Job  had  lost  all  his  children;  •'  But," 
says  Eliphaz,  •*  if  thou  return  to  God,  he  will  again 
build  up  thy  family,  and  thy  seed  shall  be  many, 
and  as  great  as  ever,  and  thine  offspring  increasing 
and  flourishing  as  the  grass  of  the  earth,"  (v.  25.) 
'•and  thou  shalt  know  it."  God  has  blessings  in 
store  for  the  seed  of  the  faithful,  which  they  shall 
have,  if  they  do  not  stand  in  their  own  light,  and 
forfeit  them  by  their  folly.  It  is  a  comfort  to  pa- 
rents to  see  the  prosperity,  especially  the  spiritual 
prosperity,  of  their  children;  if  they  are  truly  good, 
they  are  truly  great,  how  small  a  figure  soever  they 
make  in  the  world. 

[9.]  That  their  death  shall  be  seasonable,  and 
they  shall  finish  their  course,  at  length,  with  Joy  and 
honour,  v.  26.  It  is  a  great  mercy,  First,  To  live 
to  a  full  age,  and  not  to  have  the  number  of  our 
months  cut  off  in  the  midsL  If  the  providence  of 
G  id  do  not  gi\'e  us  long  life,  if  the  grace  of  God 
give  us  to  be  satisfied  with  the  time  allotted  us,  we 
may  be  said  to  come  to  a  full  age.  That  man  lives 
long  enough  that  has  done  his  work,  and  is  fit  for 
another  world.  Secondly,  To  be  willing  to  die,  to 
come  cheerfully  to  the  grave,  and  not  to  be  forced 
thither,  as  he  whose  soul  was  required  of  him. 
Thirdly,  To  die  seasonably,  as  the  corn  is  cut  and 
housed  when  it  is  full  ripe;  not  till  then,  but  then 
not  suffered  to  stand  a  day  longer,  lest  it  shed. 
Our  times  are  in  God's  hand;  it  is  well  they  are  so, 
for  he  will  take  care  that  those  who  are  his  die  in 
the  best  time:  however  their  death  may  seem  to  us 
untimely,  it  will  be  found  not  unseasonable. 

In  the  last  verse,  he  recommends  those  promises 
to  Job,  1.  As  faithful  sayings,  which  he  might  be 
confident  of  the  truth  of:  "  Lo,  this  ive  have  search- 


ed, and  so  it  is.  We  have  indeed  received  thest- 
things  by  tradition  from  our  fathers,  but  we  h  ,ve 
not  taken  them  upon  trust,  we  have  carefully 
searched  them,  ha\e  compared  spiritual  tilings 
with  spiritual,  have  diligently  studied  them,  ami 
been  confirmed  in  our  belief  of  them,  from  our  own 
observation  and  experience;  and  we  are  all  of  a  mind 
that  so  it  is."  Truth  is  a  treasure  that  is  well  wortli 
digging  for,  diving  for;  and  then  we  shall  know  both 
how  to  value  it  ourselves,  and  how  to  communicate 
it  to  others,  when  we  have  taken  pains  in  searc  hing 
for  it.  2.  As  well  worthy  of  all  acceptation,  which 
he  might  improve  to  his  great  advantage!  "  Hear 
it,  and  know  thou  it  for  thy  good."  It  is  not  enough 
to  hear  and  know  the  truth,  but  we  must  imjirove 
it,  and  be  made  wiser  and  better  by  it,  recei\  e  the 
impiessions  of  it,  and  submit  to  the  commanding 
power  of  it.  Know  it  for  thyself,  so  the  word  is; 
with  application  to  thyself,  and  thy  own  case;  not 
only  This  is  true,  but  This  is  true  concerning  me. 
That  which  we  thus  hear  and  know  for  ourselves, 
we  hear  and  know  for  our  good,  as  we  are  nourished 
by  the  meat  which  we  digest.  That  is,  indeed,  a 
good  sermon,  which  does  us  good. 

CHAP.  VI. 

Eliphaz  concluded  his  discourse  with  an  air  of  assurance; 
very  confident  he  was  that  what  he  had  said  was  so  plain 
and  so  pertinent,  that  nothing  could  be  objected  in  answer 
to  it.  But  though  he  that  is  first  in  his  own  cause,  seems 
just,  yet  his  neighbour  comes  and  searches  him.  Job  is 
not  convinced  by  all  he  had  said,  but  still  justifies  him- 
self in  his  complaints,  and  condemns  him  for  the  weak- 
ness of  his  arguing.  I.  He  shows  that  he  had  just  cause 
to  complain  as  he  did  of  his  troubles,  and  so  it  would 
appear  to  any  impartial  judge,  v.  2.  .7.  II.  He  coiilinues 
his  passionate  wish,  that  he  might  speedily  be  cut  offbv 
the  stroke  of  death,  and  so  be  eased  of  all  his  miseries, 
V.  8.  .13.  HI.  He  reproves  his  friends  for  their  uncha- 
ritable censures  of  him,  and  their  unkind  treatment, 
V.  14  .  .  30.  It  must  be  owned  that  Job,  in  all  this,  spake 
much  that  was  reasonable,  but  with  a  mixture  of  passion 
and  human  infirmity.  And  in  this  contest,  as  indeed  in 
most  contests,  there  was  fault  on  both  sides. 

1.  TJ  UT  Job  answered  and  said,  2.  Oii 
JLi  that  nfiy  grief  were  thoroughly  w  eigh- 
ed,  and  my  calamity  laid  in  the  balances 
together!  3.  For  now  it  would  be  heavier 
than  the  sand  of  the  sea:  therefore  my 
words  are  swallowed  up.  4.  For  the  ar- 
rows of  the  Almighty  are  within  me,  the 
poison  whereof  drinketh  up  my  spirit :  the 
terrors  of  God  do  set  themselves  in  array 
against  me.  5.  Doth  the  wild  ass  bray 
when  he  hath  grass?  or  loweth  the  ox  over 
his  fodder  ?  6.  Can  that  which  is  unsavou- 
ry be  eaten  without  salt?  or  is  there  0771/ 
taste  in  the  white  of  an  egg  ?  7.  The  things 
that  my  soul  refused  to  touch  are  as  my 
sorrowful  meat. 

Eliphaz,  in  the  beginning  of  his  discourse,  had 
been  very  sharp  upon  Job,  and  yet  it  does  not  ap- 
pear that  Job  gave  him  any  interruption,  but  heard 
him  patiently,  till  he  had  said  all  he  had  to  say.- 
they  that  would  make  an  impartial  judgment  of  a 
discourse,  must  hear  it  out,  and  take  it  entire.  But 
when  he  had  concluded,  he  makes  his  reply,  in 
which  he  speaks  very  feelingly. 

I.  He  represents  his  calamity,  in  general,  as 
much  heavier  than  either  he  had  expressed  it,  or 
they  had  apprehended  it,  v.  2,  3.  He  could  not 
fully  describe  it,  they  would  not  fully  apprehend  it, 
or,  at  least,  not  own  that  they  did;  and  therefore  he 


38 


JOB,  VI. 


would  gladly  appeal  to  a  third  person,  who  had  just 
weights  and  just  balances  with  which  to  weigh  his 
grief  and  calamity,  and  would  do  it  with  an  impar- 
tial hand;  he  wished  that  they  would  set  his  grief 
in  one  scale,  and  all  the  expressions  of  it;  his  ca- 
lamity in  the  other,  and  all  the  particulars  of  it; 
and  (though  he  would  not  altogether  justify  him- 
self in  his  grief,  yet)  they  would  find  (as  he  says, 
ch.  xxiii.  2.)  that  his  stroke  was  heavier  than  his 
groaning;  for,  whatever  his  grief  was,  his  calamity 
was  heavier  than  the  sand  of  the  sea;  it  was  compli- 
cated, it  was  aggravated,  every  grievance  weighty, 
and  all  together  numerous  as  the  sand:  Therefore 
(says  he)  my  words  are  swallowed  ufi;  that  is, 
''  Therefore  you  must  excuse  both  the  brokenness 
and  the  bitterness  of  my  expressions;  do  not  think 
it  strange  if  my  speech  be  not  so  fine  and  polite  as 
that  of  an  eloquent  orator,  or  so  grave  and  regular 
as  that  of  a  morose  philosopher:  no,  in  these  cir- 
cumstances I  can  pretend  neither  to  the  one  nor  to 
the  other;  my  words  are,  as  I  am,  quite  swallowed 
ap." 

Now,  1.  He  hereby  complains  of  it  as  his  un- 
happiness,  that  his  friends  undertook  to  administer 
spiritual  physic  to  him,  before  they  thoroughly  un- 
derstood his  case,  and  knew  the  worst  of  it.  It  is 
seldom  that  those  who  are  at  ease  themselves, 
rightly  weigh  the  afflictions  of  the  afflicted;  every 
one  feels  most  from  his  own  burthen,  few  feel  from 
otlier  people's.  2.  He  excuses  the  jjassionate  ex- 
pressions he  had  used  when  he  cursed  his  day. 
Though  he  could  not  himself  justify  all  he  had  said, 
yet  he  thought  his  friends  should  not  tlius  violently 
condemn  it,  for  really  the  case  was  extraordinary ; 
and  that  n>ight  be  connived  at  in  such  a  man  of 
sorrows  as  he  now  was,  which,  in  any  common 
grief,  would  by  no  means  be  allowed  of.  3.  He  be- 
speaks the  ch  iritable  and  compassionate  sympathy 
of  his  friends  with  him,  and  hopes,  by  representing 
the  greatness  of  his  calamity,  to  bring  them  to  a 
Ijetter  temper  toward  him.  To  those  that  are  pain- 
ed, it  is  some  ease  to  be  pitied. 

II.  He  complains  of  the  trouble  and  terror  of 
mind  he  was  in,  as  the  sorest  part  of  his  calamity, 
V.  4.  Herein  he  was  a  type  of  Christ,  who,  in  his 
suflFerings,  complained  most  of  the  sufferings  of  his 
soul;  A''ow  is  my  soul  troubled,  John  xii.  27.  My 
wul  is  exceeding  sorrowful,  Matth.  xxvi.  37,  38. 
My  God,  my  God,  why  hast  thou  forsaken  me  ? 
Matth.  xxvii.  46.  Poor  Job  sadly  complains  here, 
1.  Of  what  he  felt:  The  arrows  of  the  Almighty 
arc  within  me.  It  was  not  so  mucli  the  troubles 
themselves  he  was  under  that  put  him  into  tliis 
confusion,  his  poverty,  disgrace,. and  bodily  pain; 
that  which  cut  him  to  the  heart,  and  put  him  into 
this  agitation,  was,  to  think  that  the  Ciod  he  lov- 
ed, and  served,  had  brought  all  this  upon  him, 
and  laid  liim  undei'  these  marks  of  his  displea- 
sure. Note,  Trouble  of  mind  is  the  sorest  trou- 
ble: a  wounded  s/iirit  who  can  bear?  Whatever 
burthen  of  affliction,  in  body  or  estate,  God  is 
pleased  to  lay  upon  us,  we  may  well  afford  to  sub- 
mit to  it  as  long  as  he  continues  to  us  the  use  of  our 
reason,  and  the  peace  of  our  consciences;  but  if,  in 
either  of  these,  we  be  disturbed,  our  case  is  sad  in- 
deed, and  very  pitiable.  The  way  to  prevent  God's 
fiery  darts  of  trouble,  is,  with  the  shield  of  faith, 
to  quench  Satan's  fiery  darts  of  temptation.  Ob- 
serve, He  calls  them  the  ay-rows  of  the  Almighty; 
for  it  is  an  instance  of  the  power  of  God  abfive  that 
of  any  man,  that  lie  can  with  his  arrows  reach  the 
soul.  He  that  made  it  can  make  his  sword  to  ap- 
proach to  it.  The  poison  or  heat  of  these  arrows 
is  said  to  drink  uj)  his  spirit,  because  it  disturbed 
his  reason,  shook  his  resohition,  exhausted  his 
vigour,  and  threatened  his  life;  and  therefore  his 
passionate  expressions,  though  they  could  not  be  [ 


justified,  yet  might  be  excused.  2.  Of  what  he 
feared.  He  saw  himself  charged  by  the  terrors  of 
God,  as  by  an  army  set  in  balde-array,  and  sur- 
rounded by  them.  God,  by  his  terrors,  fought 
against  him:  as  he  had  no  comfort  when  he  retired 
inward  into  his  own  bosom,  so  he  had  none  when  he 
looked  upward  toward  Heaven.  He  that  used  to 
be  encouraged  with  the  consolations  of  God,  not 
only  wanted  those,  but  was  amazed  with  the  terrors 
of  God. 

III.  He  reflects  upon  his  friends  for  their  severe 
censures  of  his  complaints,  and  their  unskilful  ma- 
nagement of  his  case.  1.  Their  reproofs  were 
causeless.  He  complained,  it  is  true,  now  that  he 
was  in  this  affliction,  but  he  never  used  to  complain, 
as  those  do  who  are  of  a  fretful  unquiet  spirit,  when 
he  was  hi  prosperity:  he  did  not  bray  when  he  had 
grass,  nor  low  over  his  fodder,  v.  5.  But  now,  that 
he  was  utterly  deprived  of  all  his  comforts,  he  must 
be  a  stock  or  a  stone,  and  not  have  the  sense  of  an 
ox  or  a  wild  ass,  if  he  did  not  give  some  vent  to  his 
grief.  He  was  forced  to  eat  unsavoury  meats,  and 
was  so  poor,  that  he  had  not  a  grain  of  salt,  where- 
with to  relish  them,  nor  to  give  a  little  taste  to  the 
white  of  an  egg,  which  was  now  the  choicest  dish 
he  had  at  his  table,  v.  6.  Even  that  food  which  once 
he  would  have  scorned  to  touch,  now  he  was  glad 
of,  and  it  was  his  sorrowful  meat,  v.  7.  Note,  It 
is  wisdom  not  to  use  ourselves  or  our  children  to  be 
nice  and  dainty  about  meat  and  drink,  because  we 
know  not  how  we  or  they  may  be  reduced,  nor  how 
that  which  we  now  disdain  may  be  made  acceptable 
by  necessity.  2.  Their  comforts  were  sapless 
and  insipid;  so  some  understand,  v.  6,  7.  He  com- 
plains he  had  nothing  now  offered  him  for  his  re- 
lief, that  was  proper  for  him ;  no  cordial,  nothing  to 
revive  and  cheer  his  spirits;  what  they  had  afford- 
ed, was  in  itself  as  tasteless  as  the  white  of  an  egg, 
and,  when  applied  to  him,  as  loathsome  and  bur- 
thensome  as  the  most  sorrowful  meat.  I  am  sorry 
he  should  say  thus  of  what  Eliphaz  had  excellently 
well  said,  ch.  v.  8,  &c.  But  pee\  ish  spirits  are  too 
apt  thus  to  abuse  their  comforters. 

8.  Oh  that  I  might  have  my  request;  and 
that  God  would  grant  yne  the  ihing  that  T 
long  for;  9.  Even  that  it  would  please  God 
to  destroy  me  ;  that  he  would  let  loose  his 
hand,  and  cut  me  off!  10.  Then  should  1 
yet  have  comfort;  yea,  I  would  harden 
myself  in  sorrow :  let  h'uw  not  spare ;  for  I 
have  not  concealed  the  words  of  the  Holy 
One.  11.  What  is  my  strength,  thai  I 
should  hope?  and  what  is  mine  end,  that  I 
should  prolong  my  life  ?  12.  Is  my  strength 
the  strength  of  stones  ?  or  is  my  flesh  of 
brass  ?  1 .3.  Is  not  my  help  in  me  ?  and  is 
wisdom  driven  quite  fiom  me  ?' 

Ungoverned  passion  often  grows  more  violent 
when  it  meets  with  some  rebuke  and  check:  the 
troubled  sea  rages  most  when  it  dashes  against  a 
rock.  Job  had  been  courting  death,  as  that  which 
would  be  tlie  h;.])py  period  of  his  miseries,  ch.  iii. 
For  this,  Elij)haz  had  gravely  reproved  him:  but 
he,  instead  of  unsaying  it,  says  it  here  again  with 
more  vehemence  than  before;  it  is  as  ill  said  as  al- 
most anv  thing  we  meet  with  in  all  his  discourses, 
and  is  recorded  for  our  admonition,  not  our  imi- 
tation. 

I.  He  is  still  most  passionately  desirous  to  die,  as 
if  it  were  not  jiossiljle  that  he  should  ever  see  good 
davs  again  in  this  world,  or  that,  by  the  exercise  of 


JOB,  VI. 


39 


grace  and  devotion,  he  might  make  even  tliese  days 
of  affliction  ,y;o()d  days:  he  could  see  no  end  of  his 
trouble  but  deiitii,  and  had  not  p.^tience  to  wait  the 
time  appointed  for  tliat.  He  has  a  request  to  make, 
tliere  is  a  thing  lie  longs  for:  {v.  8.)  and  what  is 
that?  One  would  think  it  should  be,  '/Viut  it  would 
fileane  God  to  deliver  me,  and  restore  me  to  my 
prosperity  again;  no,  That  it  would  Jilease  God  to 
destroy  me,  v.  9.  "As  once  he  let  loose  his  hand 
to  make  nie  poor,  and  then  to  make  me  sick,  let 
him  loose  it  once  more  to  put  an  end  to  my  life. 
Let  him  give  the  fatal  stroke;  it  shall  be  to  me  the 
coufi  de  ifruce — l/ie  stroke  of  favour,"  as,  in  France, 
they  call  the  last  blow  which  despatches  them  that 
are  broken  on  the  wheel.  There  was  a  time  when 
destruction  from  the  Almighty  ivas  a  terror  to  Job; 
(ch.  xxxi.  23. )  yet  now  he  courts  the  destruction  of 
the  flesh,  but  in  hopes  that  the  spirit  should  be 
saved  in  the  day  of  the  Lord  Jesus. 

Observe,  Though  Job  was  extremely  desirous  of 
death,  and  very  angry  at  its  delays,  yet  lie  did  not 
offer  to  destrciy  himself,  nor  to  take  away  his  own 
life;  only  he  begged  that  it  would  filease  God  to 
destroy  him.  Seneca's  morals,  which  recommend 
self-murder  as  the  lawful  redress  of  insupportal)le 
grievances,  were  not  then  known,  nor  will  ever  be 
entertained  by  any  that  have  the  least  regard  to 
the  law  of  God  and  nature.  How  uneasy  soe\er 
the  soul's  confinement  in  the  body  may  be,  it  must 
by  no  means  break  prison,  but  wait  for  a  fair  dis- 
charge. 

II.  He  puts  this  desiix  into  a  prayer,  that  God 
would  grant  him  this  request,  that  it  would  please 
God  to  do  this  for  him.  It  was  his  sin,  so  passion- 
ately to  desire  the  hastening  of  his  own  death,  and 
offering  up  that  desire  to  God  made  it  no  better; 
nay,  what  looked  ill  in  his  wish,  looked  worse  in  his 
prayer;  for  we  ought  not  to  ask  any  thing  of  God 
but  wliat  we  can  ask  in  faith,  and  we  cannot  ask 
any  thing  in  faith,  but  what  is  agreeable  to  the  will 
of  God.  Passionate  prayers  are  the  worst  of  pas- 
sionate expressions;  for  we  should  lift  up  pure 
hands  without  wrath. 

III.  He  promises  himself  effectual  relief,  and  tlie 
redress  of  all  his  grievances,  by  the  stroke  of  death; 
{v.  10.)  "  Then  should  I  yet  have  con  fort,  wliich 
now  I  have  not,  nor  ever  expect  till  then."  See, 
1.  The  vanity  of  human  life;  so  uncertain  a  good 
is  it,  that  it  often  proves  men's  greatest  burthen, 
and  nothing  is  so  desirable  as  to  get  clear  of  it. 
Let  grace  make  us  willing  to  part  with  it,  when- 
ever God  calls;  for  it  may  so  happen,  that  even 
sense  may  make  us  desirous  to  pai't  with  it  before 
he  calls.  2.  The  hope  which  the  righteous  have 
in  their  death.  If  Job  had  not  had  a  good  con- 
science, he  could  not  have  spoken  with  this  assu- 
rance of  comfort  on  the  other  side  death,  that  circum- 
stance which  made  all  the  difference  between  the 
rich  man  and  Lazarus;  Jfonv  he  is  comforted,  and 
thou  art  tormented. 

IV.  He  challenges  death  to  do  its  worst.  If  he 
coul-d  not  die  without  the  dreadful  prefaces  of  bitter 
pains  and  agonies,  and  strong  convulsions;  if  he 
must  be  racked  before  he  be  executed,  yet,  in 
prospect  of  dying  at  last,  he  would  make  nothing  of 
dying  pangs.  "  I  would  harden  myself  in  sorrow, 
would  open  my  breast  to  receive  deatli's  darts,  and 
not  shrink  from  them;  let  him  not  spare;  I  desire 
no  mitigation  of  that  pain  which  will  put  a  happy 
period  to  all  my  pains.  Rather  than  not  die,  let 
me  die  so  as  to  feel  myself  die."  These  are  pas- 
sionate words,  which  might  better  have  been 
spared.  We  should  soften  ourselves  in  sorrow, 
that  we  may  receive  the  good  impressions  of  it, 
and,  by  the  sadness  of  the  countenance,  our  liearts, 
being  made  tender,  may  be  made  better;  but,  if  we 
harden  ourselves,  we  urovoke  God  to  proceed  in 


his  controversy; /or  when  he  judgeth,  he  will  over- 
come. It  is  great  presnm])i;on  to  dare  tlie  Al- 
mighty, c  nd  to  say.  Let  him  not  spare:  foi-,  ^dre  we 
stronger  than  iie'^  1  Cor.  x.  22.  We  are  much 
indebted  to  sparing  mercy;  it  is  bad  indeed  with  us 
when  we  are  weary  of  that.  Let  us  rather  say, 
with  David,    O  spare  me  a  little. 

V.  He  grounds  his  comfoitupon  the  testimony 
of  his  cijuscience  for  him,  that  he  had  been  faithful 
and  firm  to  his  profession  of  religion,  and  in  some 
degrees  useful  and  sei-\  iceable  to  the  glory  of  God 
in  his  generation;  I  have  not  concealed  the  words  of 
the  Holy  One.  Observ  e,  1.  Jolj  had  the  words  of 
the  Holy  One  committed  to  him.  The  people  of 
G()d  were,  at  tliat  time,  blessed  with  divine  reve- 
lation. 2.  It  was  his  comfort,  that  he  had  not  con- 
cealed them,  had  not  recei\ed  the  grace  of  God 
therein  in  vain.  (1.)  He  had  not  kept  them  from 
himself,  but  had  given  them  full  scope  to  operate 
upon  him,  and  in  every  thing  to  guide  and  govern 
him.  He  had  not  stifled  his  convictions,  imprisonea 
the  truth  in  unrighteousness,  nor  done  any  thing  to 
hinder  the  digestion  of  this  spiritual  food,  and  the 
operation  of  this  spiritual  physic.  Let  us  never 
conceal  God's  word  from  ourselv  es,  but  always  re- 
ceive it  in  the  light  of  it.  (2.)  He  had  not  kept 
them  to  himself,  but  had  been  ready,  on  all  occa- 
sions, to  communicate  his  knowledge  for  the  good 
of  others;  was  never  ashamed  or  afraid  to  own  the 
word  of  God  to  be  his  rule,  nor  remiss  in  his  en- 
deaxours  to  bring  others  into  an  acquaintance  with 
it.  Note,-  Those,  and  those  only,  may  promise 
themseh  es  comfort  in  death,  who  are  good,  and  do 
good,  while  they  live. 

VI.  He  justifies  himself  in  this  extreme  desire  of 
death,  from  the  deplorable  condition  he  was  now 
in,  V.  11,  12.  Eliphaz,  in  the  close  of  his  dis- 
course, had  put  him  in  hopes  that  he  should  yet  see 
a  good  issue  of  his  troubles;  but  poor  Job  puts  these 
cordials  away  from  him,  refuses  to  be  comforted, 
aljandons  himself  to  despair,  and  very  ingeniously, 
yet  perversely,  argues  against  the  encouragements 
that  were  gi\  en  him.  Disconsolate  spirits  will  rea- 
son strangely  against  themselves.  In  answer  to  the 
pleasing  prospects  Eliphaz  had  flattered  him  with, 
he  here  intimates,  1.  That  he  had  no  reason  to  ex- 
pect any  such  thing:  "  What  is  my  strength,  that 
I  should  hope?  You  see  how  I  am  weakened  and 
brought  low,  how  unable  I  am  to  grapple  with  my 
distempers;  and  therefore  what  re  son  have  I  to 
hope  that  I  should  outlive  them,  and  see  better 
days  ?  Is  my  strength  the  stre7igth  of  stones?  Are 
my  muscles  brass,  and  sinews  steel?  No,  they  are 
not,  and  therefore  I  cannot  hold  out  always  in  this 
pain  and  misery,  but  must  needs  sink  under  the 
load.  Had  I  strength  to  grapple  with  my  dis- 
temper, I  might  hope  to  look  through  it;  but,  alas! 
I  have  not;"  the  weakening  of  my  strength  in  the 
way  will  certainly  be  the  shortening  of  my  days, 
Ps.  cii.  23.  Note,  All  things  considered,  we  have 
no  reason  to  count  upon  the  long  continuance  of  life 
in  this  world.  What  is  our  strength  ?  It  is  de- 
pending strength;  we  have  no  more  strength  than 
God  gives  us,  for  in  him  we  live  and  mme:  it  is 
decaying  strength;  we  are  daily  spending  the  stock, 
and  by  degrees  it  will  be  exhausted.  It  is  dispro- 
portionable  to  the  encounters  we  may  meet  with; 
what  is  our  strength  to  be  depended  upon,  when 
two  or  three  days'  sickness  will  make  us  weak  as 
water?  Instead  of  expecting  a  long  life,  we  have 
reason  to  wonder  that  we  have  lived  hitherto,  and 
to  feel  that  we  are  hastening  off  apace.  2.  l^hat 
he  had  no  reason  to  desire  any  such  thing;  "  W/^at 
is  my  end,  that  I  should  desire  to  prolong  my  life? 
What  comfort  can  I  promise  myself  in  life,  com- 
parable to  the  comfort  I  promise  myself  in  death?'' 
Note,  Those  who,  through  grace,  are  ready  for  an 


40 


JOB,  VI. 


other  world,  cannot  see  much  to  invite  their  stay  in 
this  world,  or  to  make  them  fond  of  it.  That,  if  it 
be  God's  will,  we  may  do  him  more  service,  and 
may  get  to  be  fitter  and  ripe  f<^r  heaven,  is  an  end 
for  which  we  may  wish  the  prolonging  of  life,  in 
subserviency  to  our  chief  end;  but,  otherwise,  what 
can  we  propose  to  oui'selves  in  desiring  to  tarry 
here  ?  The  longer  life  is,  the  more  grievous  will 
its  burthens  be,  (Eccl.  xii.  1.)  and  the  longer  life 
is,  the  less  pleasant  will  be  its  delights,  2  Sam.  xix. 
34,  35.  We  have  already  seen  the  best  of  this 
world,  but  we  are  not  sure  that  we  have  seen  the 
worst  of  it. 

VII.  He  obviates  the  suspicion  of  his  being  deli- 
rious; {v.  13.)  Is  not  my  help  in  me'/  that  is, 
"  Have  I  not  the  use  of  my  reason,  with  which, 
I  thank  God,  I  can  help  myself,  though  you  do  not 
help  me.''  Do  you  think  wisdom  is  driven  quite 
from  me,  and  that  I  am  gone  distracted  ?  No,  I 
am  not  mad,  most  noble  Eliphaz,  but  sfieak  the 
words  of  truth  and  soberness"  Note,  Those  who 
have  grace  in  them,  who  have  the  evidence  of  it, 
and  have  it  in  exei-cise,  have  wisdom  in  them, 
which  will  be  their  help  in  the  worst  of  times. 
Sat  lucis  intus — They  have  light  within. 

1 4.  To  him  that  is  afflicted  pity  should 
be  showed  from  his  friend;  but  he  forsaketh 
the  fear  of  the  Ahiiighty.  1 5.  My  brethren 
have  dealt  deceitfully  as  a  brook,  and  as 
the  stream  of  brooks  they  pass  away;  16. 
VVhich  are  blackish  by  reason  of  the  ice, 
awe/ wherein  the  snow  is  hid:  17.  What 
time  they  wax  warm  they  vanish:  when  it 
is  hot,  they  are  consumed  out  of  their  place. 
18.  The  paths  of  their  way  are  turned 
aside;  they  go  to  nothing,  and  perish.  19. 
The  troops  of  Tenia  looked,  the  companies 
of  Sheba  waited  for  them.  20.  They  were 
confounded  because  they  had  hoped ;  they 
came  thither,  and  were  ashamed.  21.  For 
now  ye  are  nothing;  ye  see  my  casting 
down,  and  are  afraid. 

Eliphaz  had  been  very  severe  in  his  censures  of 
Job;  and  his  companions,  though  as  yet  they  had 
said  little,  yet  had  intimated  their  concurrence 
with  him:  their  unkindness  therein  poor  Job  here 
complains  of,  as  an  aggravation  of  his  calamity, 
and  a  further  excuse  of  his  desire  to  die;  for  what 
satisfaction  could  he  ever  expect  in  this  world, 
when  those  that  should  be  his  comfortei-s,  thus 
proved  his  tormentors .' 

I.  He  shows  what  reason  he  had  to  expect  kii-.d- 
ness  from  them.  His  expectation  was  grounded 
upon  the  common  ])rinciples  of  humanity;  {v.  14.) 
"  To  him  that  is  afflicted,  and  that  is  wasting  and 
melting  under  his  affliction,  pity  should  be  showed 
from  his  friend;  and  he  that  does  not  show  that 
pity,  forsakes  the  fear  of  the  jilmighty."  Note,  1. 
Com])assion  is  a  debt  owing  to  those  that  are  in 
affliction.  The  least  which  those  that  are  at  ease 
can  do  for  those  that  are  pained  and  in  anguish,  is, 
to  pity  them,  to  manifest  tlie  sincerity  of  a  tender 
concern  for  them,  and  to  sympathize  with  them; 
to  take  cognizance  of  their  case,  inquire  into  their 
grievances,  hear  their  complaints,  and  mingle 
tears  with  theirs;  to  comfort  them,  and  do  all  we 
can  to  help  and  relieve  them:  this  well  becomes 
the  members  of  the  same  body,  who  should  feel 
for  the  grievances  of  their  fellow-members,  not 
knowing  how  soon  the  same  may  be  their  own.  2. 
Inhumanity   is    impiety   and    ifreligion.     He  that 


withholds  compassion  from  his  friend,  forsakes  .the 
fear  of  the  Almighty.  So  the  Chaldee.  How 
dwells  the  love  of  God  in  that  man  ?  1  John  iii.  17. 
Surely  those  have  no  fear  of  the  rod  of  God  upon 
themselves,  who  have  no  compassion  for  those  that 
feel  the  smart  of  it.  See  Jam.  i.  27.  3.  Troubles 
are  the  trials  of  friendship.  When  a  man  is  afflict- 
ed, he  will  see  who  are  his  friends  indeed,  and  who 
are  but  pretenders;  for  a  brother  is  bom  for  adver- 
sity, Prov.  xvii.  17. — xviii.  24. 

II.  He  shows  how  wretchedly  he  was  disappoint- 
ed in  his  expectations  from  them;  (t^.  15.)  "  iVf v 
brethren,  who  should  have  helped  me,  have  dealt 
deceitfully  as  a  brook. "  They  came  by  appoint- 
ment, with  a  great  deal  of  ceremony,  to  mourn  with 
him,  and  to  comfort  him;  {ch.  ii.  11.)  and  some  ex- 
traordinary things  were  expected  from  such  great 
men,  such  good  men,  such  wise,  learned,  knowing 
men,  and  Job's  particular  friends;  none  questioned 
but  that  the  drift  of  their  discourses  would  be  to 
comfort  Job  with  the  remembrance  of  his  former 
piety,  the  assurance  of  God's  favour  to  him,  and 
the  prospect  of  a  glorious  issue;  but,  instead  of  this, 
they  most  barbarously  fall  upon  him  with  their  re- 
proaches and  censures,  condemn  him  as  a  hypo- 
crite, insult  over  his  calamities,  and  pour  vinegar, 
instead  of  oil,  into  his  wounds,  and  thus  they  dealt 
deceitfully  with  him.  Note,  1.  It  is  fraud  and  de- 
ceit not  only  to  violate  our  engagements  to  our 
friends,  but  to  frustrate  their  just  expectations  from 
us,  especially  the  expectations  we  have  raised.  2. 
It  is  our  wisdom  to  cease  from  man;  we  cannot  ex- 
pect too  little  from  the  creature,  nor  too  much  from 
the  Creator.  It  is  no  new  thing  even  for  brethren 
to  deal  deceitfully;  (Jer.  ix.  4,  5.  Mic.  vii.  5.)  let 
us  therefore  put  our  confidence  in  the  Rock  of  ages, 
not  in  broken  reeds;  in  the  Fountain  of  life,  not  in 
broken  cisterns.  God  will  outdo  our  hopes  as  much 
as  men  come  short  of  them. 

This  disappointment  which  he  met  with,  he  here 
illustrates  by  the  failing  of  biooks  in  summer. 

(1.)  The  similitude  is  very  elegant,  v.  15- -20. 
[1.]  Their  pretensions  are  fitly  compared  to  the 
great  show  which  the  brooks  make,  when  they  ai-e 
swelled  with  the  waters  of  a  land-flood,  by  the 
melting  of  the  ice  and  snow,  which  makes  them 
blackish  or  muddy,  t^.  16.  [2.]  His  expectations 
from  them,  which  their  coming  so  solemnly  to  com- 
fort him  had  raised,  he  compares  to  the  expecta- 
tion which  the  weary  thirsty  travellers  have  ot 
finding  water  in  the  summer  there,  where  they 
have  often  seen  it  in  great  abundance  in  the  winter, 
v.  19.  The  troops  of  Tema  and  Sheba,  the  cara- 
vans of  the  merchants  of  those  countries,  whose 
road  lay  through  the  deserts  of  Arabia,  looked  and 
waited  for  a  supply  of  water  from  those  broc  ks: 
"  Hard  by  here,"  says  one,  "  A  little  further," 
says  another,  "  when  I  last  travelled  this  way, 
there  was  water  enough,  we  shall  have  that  to  re- 
fresh us."  Where  we  have  met  with  relief  and 
comfort,  we  are  apt  to  expect  it  again;  and  yet  it 
does  not  follow:  for,  [3.]  The  disappointment  of 
his  expectation  is  here  compared  to  the  confiisi<n 
which  seizes  the  poor  travellers,  when  they  find 
heaps  of  sand  where  they  expected  floods  of  water. 
In  the  winter,  when  they  were  not  thirsty,  there 
was  water  en^uigh;  every  one  will  applaud  and  <.d 
mire  those  that  are  full  and  in  prosperity:  but,  in 
the  heat  of  summer,  when  they  needed  water,  then 
it  failed  them,  it  was  consumed,  (t.  17.)  it  was 
turned  aside,  v.  18.  When  those  who  are  rich 
and  high,  are  sunk  and  impoverished,  and  stand  in 
need  of  comfort,  then  those  who  before  gathered 
about  them,  stand  aloof  from  them,  who  before 
commended  them,  are  forward  to  run  them  down: 
thus  they  who  raise  their  expectations  high  from 
the  creature,  will  find  it  fail  them  then  when  it 


JOB,  VI. 


41 


should  help  them;  whereas  they  who  make  God 
their  confidence  have  help  in  the  lime  of  need, 
lico.  \\.  16.  They  who  make  gold  their  hope, 
sooner  or  later  will  be  ashamed  of  it,  and  of  their 
confidence  in  it;  (Ezek.  vii.  19.)  and  the  greater 
their  confidence  was,  the  greater  their  shame  will 
be;  They  were  confounded  because  they  had  hofitd, 
V.  20.  We  prepare  confusion  for  ourselves  by  our 
vain  hopes:  the  reeds  break  under  us,  because  we 
lean  upon  them.  If  we  build  a  house  upon  the 
stmd,  we  shall  certainly  be  d  iifounded,  for  it  will 
fcill  in  the  storm,  and  we  must  thank  ourselves  for 
being  such  fools  to  expect  it  would  stand.  We  are 
not  deceived  unless  we  deceive  ourselves. 

(2.)  The  application  is  very  close;  {v.  21.)  For 
novj  ye  arc  nothing.  They  seemed  to  be  some- 
what, but  in  conference  they  added  nothing  to  him. 
Allude  to  Gal.  ii.  6.  He  was  never  the  wiser, 
never  the  better,  for  the  visit  they  made  him. 
Note,  Whatevei-  complacency  we  may  take,  or 
whatever  confidence  we  may  put,  in  creatures,  how 
great  soever  they  may  seem,  and  how  dear  soever 
they  may  be,  to  us,  one  time  or  other  we  shall  say 
of  them,  JSToiv  ye  are  nothing.  When  Job  was  in 
prosperity,  his  friends  were  something  to  him,  he 
took  complacency  in  them  and  their  society;  but 
*'  A''oiv  ye  are  nothing,  now  I  can  find  no  ccmfoit 
but  in  God."  It  were  well  for  us,  if  we  had  always 
such  convictions  of  the  vanity  of  the  creature,  and 
its  insufficiency  to  make  us  happy,  as  we  have 
sometimes  had,  or  shall  ha\e,  on  a  sick-bed,  a 
death-bed,  or  in  trouble  of  conscience;  ^^  JVow  ye 
are  nothing.  You  are  not  what  you  have  been, 
what  you  should  be,  what  you  pretend  to  be,  what 
I  thought  you  would  have  been;  for  you  see  my 
casting  down,  and  are  ;  fraid.  When  you  saw  me 
in  my  elevation,  you  caressed  me;  but,  now  that 
you  see  me  in  my  dejection,  you  are  shy  of  me,  are 
afraid  rf  showing  yourselves  kind,  lest  I  should 
take  boldness  thence,  to  beg  something  of  you,  or 
to  borrow;"  (compare  v.  22.)  "you  are  afraid, 
lest,  if  you  own  me,  you  should  be  obliged  to  keep 
me."  Perhaps  they  were  afraid  of  catching  his 
distemper,  or  of  coming  within  smell  of  the  noisome- 
ness  of  it.  It  is  not  good,  either  out  of  pride  or 
niceness,  for  love  of  our  purses,  or  of  our  bodies,  to 
be  shy  of  those  in  distress,  and  afraid  of  coming 
near  them.     Their  case  may  soon  be  our  own. 

22.  Did  I  say,  Bring  unto  me?  or,  Give 
a  reward  for  me  of  your  substance  ?  23. 
Or,  Deliver  me  from  the  enemies'  hand  ? 
or.  Redeem  me  from  the  hand  of  the  mighty? 
24.  Teach  me,  and  I  will  hold  my  tongue ; 
and  cause  me  to  understand  wherein  I  have 
erred.  25.  How  forcible  are  right  words! 
but  what  doth  your  arguing  reprove  ?  26. 
Do  ye  imagine  to  reprove  words,  and  the 
speeches  of  one  that  is  desperate,  ivhich  are 
as  wind?  27.  Yea,  ye  overwhelm  the 
fatherless,  and  ye  dig  a  pit  for  your  friend. 
28.  Now,  therefore,  be  content:  look  upon 
me :  for  it  is  evident  unto  you  if  I  lie.  29. 
Return,  I  pray  you,  let  it  not  be  iniquity  ? 
yea,  return  again,  my  righteousness  is  in  it. 
30.  Is  there  iniquity  in  my  tongue?  Can- 
not my  taste  discern  perverse  things? 

Poor  Job  goes  on  here  to  upbraid  his  friends  with 
their  unkindness,  and  the  hard  usage  they  gave 
him.  He  here  appeals  to  themselves  concerning 
several  things  which  tended  both  to  justify  him  and 

Vol.  iii.-F 


condemn  them.  If  they  would  but  think  impar- 
tially, and  speak  as  they  thought,  they  could  not 
but  own, 

I.  That  though  he  was  necessitous,  yet  he  was 
not  craving,  nor  burthensome  to  his  friends.  Thc^se 
that  are  so,  whose  troubles  serve  them  to  beg  by, 
are  commonly  less  pitied  than  the  silent  poor.  Job 
would  be  glad  to  see  his  friends,  but  he  did  not  say, 
Bring  unto  me,  {y.  22. )  or,  Deliver  me,  v.  23.  He 
did  not  desire  to  put  them  to  any  expense;  did  not 
urge  his  friends,  either,  1.  To  make  a  collection 
for  him,  to  set  him  up  again  in  the  world,  though 
he  could  plead  that  his  losses  came  upon  him  by 
the  hand  of  God,  and  not  by  any  fault  or  folly  of 
his  own;  that  he  was  utterly  ruined  and  impo- 
verished; that  he  had  lived  in  good  condition,  and 
that,  when  he  had  wherewithal,  he  was  charitable, 
and  ready  to  help  those  that  were  in  distress;  that 
his  friends  were  rich,  and  able  to  help  him;  yet  he 
did  not  say,  Give  me  of  your  substance.  Note,  A 
good  man,  when  troubled  himself,  is  afraid  of  being 
troublesome  to  his  friends.  Or,  2.  To  raise  the 
country  for  him,  to  help  him  to  recover  his  cattle 
out  of  the  hands  of  the  Sabeans  and  Chaldeans,  or 
to  make  reprisals  upon  them;  "  Did  I  send  for  you 
to  deliver  me  out  of  the  hand  of  the  mighty?  No, 
I  ne\  er  expected  you  sh'aild  either  expose  your- 
selves to  any  danger,  or  put  yourselves  to  any 
charge,  upon  my  account;  I  wil'l  rather  sit  down 
content  under  my  affliction,  and  make  the  best  of 
it,  than  spunge  upon  my  friends."  St.  Paul  work- 
ed with  his  hands,  that  he  might  not  be  burthen- 
some  to  any.  Job's  not  asking  their  help,  did  not 
excuse  them  from  offering  it  when  he  needed  it, 
and  it  was  in  the  power  of  their  hands  to  give  it; 
but  it  much  aggravated  their  unkindness,  when  he 
desired  no  moi  e  from  them  than  a  good  look,  and 
a  good  word,  and  yet  could  not  obtain  them.  It 
often  happens  that  fn  m  man,  even  when  we  ex- 
pect little,  we  have  less,  but  from  God,  even  when 
we  expect  much,  we  have  more,  Eph.  iii.  20. 

II.  That  though  he  differed  in  opinion  from 
them,  yet  he  was  not  ol:)stinate,  but  ready  to  yield 
to  conviction,  and  to  strike  sail  to  truth,  as  soon  as 
ever  it  was  made  to  appear  to  him  that  he  was  in 
an  error;  {v.  24,  25.)  "If,  instead  of  invidious  re- 
flections and  uncharitable  insinuations,  you  will 
give  me  plain  instructions  and  solid  arguments, 
which  shall  carry  their  own  evidence  along  with 
them,  I  am  ready  to  acknowledge  my  eiTor,  and 
own  myself  in  a  fault;  Teach  me,  and  I  will  hold 
my  tongue,  for  I  have  often  found,  with  pleasure 
and  wondei-,  how  forcible  right  words  are:  but  the 
method  yf  u  take  will  never  make  proselytes;  what 
doth  your  arguing  reprove?  Your  hypothesis  is 
false,  your  surmises  are  groundless,  your  manage- 
ment weak,  and  your  application  peevish  and  un- 
charitable." Note,  1.  Fair  reasoning  has  a  com- 
manding power,  and  it  is  a  wonder  if  men  are  not 
conquered  by  it;  but  railing  and  foul  language  is 
impotent  and  foolish,  and  it  is  no  wonder  if  meii  are 
exasperated  and  hardened  by  it.  2.  It  is  the  un- 
doubted character  of  every  honest  man,  that  he  is 
truly  desirous  to  have  his  mistakes  rectified,  and  to 
be  made  to  understand  wherein  he  has  erred* 
and  that  right  words,  when  they  appear  to  him  to 
be  so,  though  contrary  to  his  former  sentiments, 
are  both  forcible  and  acceptable. 

III.  That  though  he  had  been  indeed  in  a  f  ult, 
yet  they  ought  not  to  have  given  him  such  hard 
usage;  (i'.  26,  27.)  ^' Do  you  imagine,  or  contrive 
with  a  great  deal  of  art,"  (for  so  the  word  signi- 
fies,) *Ho  r(°/?roT'(f  worfi^s,  some  passionate  expres- 
sions of  mine  in  this  desperate  condition,  as  if  they 
were  certain  indications  of  reigning  impiety  and 
atheism?  A  little  candour  and  charity  would  have 
served  to  excuse  them,  and  to  put  a  better  con- 


42 


JOB,  VII. 


struction  upon  them.  Shall  a  man's  spiritual  state 
be  judged  of  by  some  rash  and  hasty  words,  which 
d  burp rising  trouble  extorts  from  him?  Is  it  fair,  Is 
it  kind,  Is  it  just,  to  criticise  in  such  a  case?  Would 
you  youi'sehes  be  served  thus?"  Two  things  aggra- 
vated their  unkind  treatment  of  him.  1.  That  they 
took  ad\  antage  of  his  weakness,  and  the  helpless 
condition  he  was  in;  Ye  overiv helm  the  fatherless, 
a  proverbial  expression,  bespeaking  tliat  which  is 
uiost  barbarous  and  inhuman.  "  The  fatherless 
c-iniiot  secure  themselves  from  insults;  which  im- 
L)  Jidens  men  of  base  and  sordid  spirits  to  insult 
tiieni  and  trample  upon  them;  and  you  do  so  by 
uic."  Job,  being  a  childless  father,  thought  him- 
self as  much  exposed  to  injury  as  a  fatherless  child, 
^^Ps.  cxxvii.  5.)  and  had  reason  to  take  it  ill  at 
tnose  who,  therefore,  triumphed  over  him.  Let 
in.-se,  wno  overwhelm  and  overpower  them  that 
upon  auy  account  may  be  looked  upon  as  father- 
less, know  that  therein  they  not  only  put  off  the 
compassions  of  man,  but  fight  against  the  compas- 
sions of  God,  wlio  is,  and  will  be,  a  Father  of 
tae  fatherless,  and  a  Helper  of  the  helpless.  2. 
That  they  made  pretence  of  kindness;  "  You  dig  a 
flit  for  your  friend;  not  only  you  are  unkind  to  me, 
who  am  your  friend,  but,  under  colour  of  friend- 
ship, you  insnare  me."  When  they  came  to  see 
and  sit  with  him,  he  thought  he  might  speak  his 
mind  freely  to  them,  and  that  tlie  more  bitter  his 
complaints  to  them  were,  the  more  they  would 
ha\  e  endeavoured  to  comfort  him.  This  made 
him  take  a  greater  liberty  than  otherwise  he  would 
have  done.  David,  though  he  smothered  his  re- 
sentments when  the  wicked  were  before  him,  it  is 
likely,  would  have  given  vent  to  them,  if  none  had 
been  by  but  friends,  Ps.  xxxix.  1.  But  this  free- 
dom of  speech,  which  their  professions  of  concern 
for  him  made  him  use,  had  exposed  him  to  their 
censures,  and  so  they  might  be  said  to  dig  a  pit  for 
him.  Tnus,  when  our  hearts  are  hot  within  us, 
what  is  ill  d'  me  we  are  apt  to  misrepresent,  as  if 
done  designedly. 

IV.  T.iat  though  he  had  let  fall  some  passionate 
expressions,  yet,  in  tiie  main,  he  was  in  the  right,  and 
th.a  his  afflictions,  though  very  extraordinary,  did 
not  prove  him  to  be  a  hypocrite,  or  a  wicked  man. 
His  righteousness  he  holds  fast,  and  will  not  let 
it  go. 

For  the  evincing  of  it,  he  here  appeals, 

1.  To  what  they  saw  in  him;  {y.  28.)  '^  Be  con- 
tent, and  look  ujion  me;  what  do  you  see  in  me, 
that  ijespeaks  me  either  a  mad  man,  or  a  wicked 
man?  Nay,  look  in  my  face,  and  you  may  discern 
there  the  uulications  of  a  patient  and  submissive 
spirit,  for  all  this.  Let  the  show  of  my  countenance 
Witness  for  me,  that  th'  ugh  I  have  cursed  my  day, 
I  do  not  curse  my  (iod. "  Or  rather,  "Look  upon 
my  ulcers  and  sore  boils,  and  by  them  it  will  be 
eident  to  you  that  I  do  not  lie;  that  is,  "that  I 
do  not  complain  without  cause.  Let  your  own  eyes 
convince  you  that  my  condition  is  very  sad,  and 
that  I  do  not  quarrel  with  God,  by  making  it  worse 
than  it  is." 

2.  To  what  they  heard  from  him;  (v.  30.)  "You 
hear  what  I  have  to  say;  Is  there  iniquity  in  my 
longuv?  That  iniquity  that  you  charge  me  with? 
Have  I  blasphemed  God,  or  renounced  him?  Are 
not  my  present  arguings  right?  Do  not  you  per- 
ceive, bv  what  I  say,  that  1  can  discern  perverse 
things?  1  can  discover  your  fallacies  and  mistakes, 
and  if  I  were  myself  in  an  error,  I  could  perceive 
it.   Whatev  er  you  think  of  me,  I  know  what  I  say. " 

3.  To  their  own  second  and  sober  thoughts; 
{v.  29.)  "  Return,  I  pray  you,  consider  the  thing 
over  again,  without  prejudice  and  ])artiality,  and  let 
not  tlie  result  be  iniquity,  let  it  not  be  an  unrighte- 
ous sentence;  and  you  will  find  my  righteousness 


is  in  it,"  that  is,  "I  am  in  the  right  in  this  matter; 
and  though  I  cannot  keep  my  temper  as  I  sliould,  I 
keep  my  integrity,  and  have  not  said,  or  done,  or 
suffered,  any  thing  which  will  prove  me  other  than 
an  honest  man. "  A  just  cause  desires  nothing  more 
than  a  iust  hearing,  and,  if  need  be,  are-hearing. 

CHAP.  Nil. 

Job,  in  this  chapter,  goes  on  to  express  the  bitter  sense  he 
had  of  his  calamities,  and  to  justify  himself  in  his  desire 
of  death.  I.  He  complains  to  himself  and  liis  friends  of 
his  troubles,  and  the  constant  agitation  he  was  in,  v. 
1 . .  6.  11.  He  turns  to  God,  and  expostulates  with 
him,  V.  7.  to  the  end.  In  which,  1.  He  pleads  the  final 
period  which  death  puts  to  our  present  slate,  v.  7  . .  10. 
2.  He  passionately  complains  of  the  mi-scrable  condition 
he  was  now  in,  v.  11 ..  16.  3.  He  wonders  that  God  will 
thus  contend  with  him,  and  begs  for  the  pardon  of  his 
sins,  and  a  speedy  release  out  of  his  miseries,  v.  17 .  .  21. 
It  is  hard  to  methodise  the  speeches  of  one  who  owned 
himself  almost  desperate,  ch.  vi.  26. 

1.  ¥S  there  not  an  appointed  time  to  man 
upon  earlh  ?  are  not  his  clays  also  like 
the  days  of  a  hireling  /  2.  As  a  servant 
earnestly  desireth  the  shadow,  and  as  a 
hireling  looketh  for  the  reheard  of  his  work  ; 
S.  So  am  I  made  to  possess  months  of  va- 
nity, and  wearisome  nights  are  appointed 
to  me.  4.  When  I  lie  down,  J  say,  When 
shall  I  arise,  and  the  night  be  gone  ?  and  I 
am  full  of  tossings  to  and  fro  unto  the 
dawning  of  the  day.  5.  My  flesh  is  cloth- 
ed with  worms  and  clods  of  dust;  my  skin 
is  broken,  and  become  loathsome.  6.  My 
days  are  swifter  than  a  weaver's  shuttle, 
and  are  spent  without  hope. 

Job  is  here  excusing  what  he  could  not  justify, 
even  his  inordinate  desire  of  death.  W^hy  should 
he  not  wish  for  the  period  of  life,  which  would  be 
the  period  of  his  miseries?  To  enforce  this  reason, 
he  argues, 

I.  From  the  general  condition  of  man  upon  earth ; 
{v.  1.)  "  He  is  of  few  days,  and  full  of  trouble. 
Every  man  must  die  shortly,  and  every  man  has 
some  reason  (more  or  less)  to  desire  to  die  shortly; 
and,  therefore,  why  should  yru  impute  it  to  me  as 
so  heinous  a  crime,  that  /  wish  to  die  shortly?"  Or 
thus;  "  Pray  mistake  not  my  desires  of  death,  as  if 
I  thought  the  time  appointed  of  God  could  be  anti- 
cipated; no,  I  know  very  well  that  thaf'  is  fixed; 
only  in  such  language  as  this,  I  take  the  liberty  to 
express  my  present  uneasiness.  Is  there  not  an  afi- 
fiointed  time  {a  warfare,  so  the  word  is)  to  man 
ufion  earth?  And  are  not  his  days  here  like  the  days 
of  a  hireling?"  Observe, 

1.  Man's  present  place:  he  is  upon  earth,  which 
God  has  given  to  the  children  of  men,  Ps.  cxv.  16. 
This  bespeaks  man's  meanness  and  inferiority:  how 
much  below  the  inhabitants  of  yonder  elevated  and 
refined  regions  is  he  situated!  It  also  bespeaks 
God's  mercy  to  him:  he  is  yet  u/ion  the  earth,  not 
under  it;  nn  earth,  not  in  hell.  Our  time  on  earth 
is  limited  and  short,  according  to  the  narrow 
bounds  of  this  earth;  but  heaven  cannot  be  mea- 
sured, nor  the  days  of  hea\  en  numbered. 

2.  His  continuance  in  that  place:  is  there  not  a 
time  appointed  for  his  abode  here?  Yes,  certainly 
there  is,  and  it  is  easy  to  say  by  whom  the  appoint- 
ment is  made,  even  by  Him  that  made  us  and  set 
us  here.  We  are  not  to  be  on  this  earth  alwavs, 
nor  long,  but  for  a  certain  time,  which  is  detei- 
mined  by  Him  in  whose  hand  our  times  are.  We 
are  not  to  think  that  we  are  governed  b)'  the  blind 


JOB,  VII. 


43 


fate  of  the  Stoics,  or  by  the  blind  fortune  of  the 
Epicureans,  but  by  the  wise,  holy,  and  sovereign, 
counsel  of  God. 

3.  His  condition  during  that  continuance:  man's 
life  is  a  ivarfare,  and  as  the  days  of  a  hireling.  We 
are  every  owq  of  us  to  look  upon  ourselves  in  this 
world,  (1.)  As  soldiers,  exposed  to  hardship,  and 
in  tlie  midst  of  enemies;  we  must  ser\e  and  be  un- 
der command;  ;>nd,  when  our  warfare  is  accom- 
plished, we  must  be  disbanded,  dismissed  with 
either  shame  or  honoui-,  according  to  what  we  hive 
tione  in  the  body.  (2.)  As  day-labourers,  that  have 
the  work,  of  the  day  to  do  in  its  day,  and  must  make 
up  tlieir  account  at  night. 

II.  From  his  own  condition  at  this  time.  He  had 
as  much  reason,  he  thought,  to  wish  for  death,  as 
a  poor  servant  or  hireling,  tuat  is  tired  with  his 
work,  has  to  wish  for  the  shadows  of  the  evening, 
when  he  shall  receive  his  penny,  and  go  to  rest,  v. 
2.  The  darkness  of  the  night  is  as  welcome  to  the 
labourer,  as  the  light  of  the  morning  is  to  the 
watchman,  Ps.  cxxx.  6.  The  God  of  nature  has 
provided  for  the  repose  of  labourers,  and  no  won- 
der that  they  desire  it.  The  sleep  of  the  labouring 
man  is  sweet,  Eccl.  v.  12.  No  pleasure  more  grate- 
ful, more  relishing,  to  the  luxurious,  than  rest  to 
the  labourers;  nor  can  any  rich  man  take  so  much 
satisfacrion  in  the  return  of  his  rent-days,  as  the 
hii-eling  in  his  day's  wages.  The  comparison  is 
plain,  the  application  is  concise,  and  somewhat  ob- 
scure; but  we  must  supply  a  word  or  two,  and  then 
it  is  easy:  exactness  ot  language  is  not  to  be  expect- 
ed from  one  in  Job's  condition.  "  As  a  servant  ear- 
nestly desires  the  shadow,  so,  and  for  the  same  rea- 
son, I  earnestly  desire  death,  for  I  am  made  to 
possess,"  &c.     Hear  his  complaint: 

1.  His  days  were  useless,  and  had  been  so  a  great 
wliile;  he  was  wholly  taken  off  from  business,  and 
utterly  unfit  foi-  it.  Evei'y  day  was  a  burtlien  to 
him,  because  he  was  in  no  capacity  of  doing  good, 
or  of  spending  it  to  any  purpose.  FJ  I'itee partem  non 
attigit  ullam — He  cnikl  not  Jill  uji  his  time  nvith  any 
thing  that  would  turn  to  accojuit;  this  he  calls /ios- 
sessing  months  of  vanity,  v.  3.  It  very  much  in- 
creases the  affliction  of  sickness  and  age,  to  a  good 
man,  that  he  is  thereby  forced  from  his  useful- 
ness. He  insists  not  so  much  upon  it,  that  they 
are  days  in  which  he  has  no  pleasure,  as  that  they 
are  days  in  which  he  does  no  good;  on  that  account, 
they  are  months  of  vanity:  but  when  we  are  dis- 
abled to  work  for  God,  if  we  will  but  sit  still  qui- 
etly for  him,  it  is  all  one;  we  shall  be  accepted. 

2.  His  nights  were  restless,  v.  3,  4.  The  night 
relieves  the  toil  and  fatigue  of  the  day,  not  only  to 
the  labourers,  but  to  the  sufferers:  if  a  sick  man  can 
but  get  a  little  sleep  in  the  night,  it  helps  nature, 
and  it  is  hoped  that  he  will  do  well,  John  xi.  12. 
However,  be  the  trouble  what  it  will,  sleep  gives 
some  intermission  to  the  cares,  and  pains,  and 
griefs,  that  afflict  us:  it  is  the  parenthesis  of  our 
sorrows:  but  poor  Job  could  not  gain  this  relief. 
(1.)  His  nights  were  wearisome,  and,  instead  of 
taking  any  rest,  he  did  but  tire  himself  more  with 
tossing  to  and  fro  until  morning.  Those  that  are  in 
great  uneasiness,  through  pain  of  body,  or  anguish 
of  mind,  think,  by  changing  sides,  changing  places, 
changing  postures,  to  get  some  ease;  but,  while  the 
cause  is  the  same  within,  it  is  all  to  no  purpose;  it  is- 
but  a  resemblance  of  a  fretful  discontented  spirit, 
that  is  ever  shifting,  but  never  easy.  This  made 
him  dread  the  night  as  much  as  the  servant  desires 
it,  and,  when  he  lay  down,  to  say,  IVhen  will  the 
night  be  gone?  (2. )  These  wearisome  nights  were 
appointed  to  him;  God,  who  determines  the  times 
before  appointed,  had  allotted  him  such  nights  as 
t]  ese.  Whatever  is,  at  any  time,  grievous  to  us,  it 
is  good  to  see  it  appointed  for  us,  that  we  may  ac- 


quiesce in  the  event,  not  only  as  unavoidable, 
because  appointed,  but  as,  therefore,  designed  for 
some  hoi)-  end.  When  we  have  comfortable  nights, 
we  must  see  them  also  appointed  to  us,  and  be 
thankful  for  them;  many  better  than  we  have  wea- 
risome nights. 

3.  His  body  was  noisome,  x'.  5.  His  sores  bred 
worms,  the  scabs  were  like  clods  of  dust,  and  his 
skin  was  broken;  so  evil  was  the  disease  which 
cleaved  fast  to  him.  See  what  vile  bodies  we  have, 
and  what  little  reason  we  have  to  pamper  them,  or 
be  proud  of  them;  they  ha\e  in  themselves  the 
principles  of  their  own  coriuption:  as  fond  as  we 
are  of  them  now,  the  time  may  come,  when  we 
may  loathe  them,  and  long  to  get  rid  of  them. 

4.  His  life  was  hastening  apace  towards  a  period, 
V.  6.  He  thought  he  had  no  reason  to  expect  a 
long  life,  f(;r  he  found  himself  declining  fast;  {xk  6.) 
My  days  are  swfter  than  a  weaver^s  shuttle,  that 
is,  "  My  time  is  now  but  short,  and  there  are  but  a 
few  sands  more  in  my  glass,  which  will  speedily  run 
out."  Natural  motions  are  more  swift  near  the 
centre;  Job  thought  his  days  ran  swiftly,  because 
he  thought  he  should  soon  be  at  his  journey's  end; 
he  looked  upon  them  as  good  as  spent  already,  and 
he  was  therefore  without  hope  of  being  restored  to 
his  former  prosperity.  It  is  applicable  to  maii's 
life  in  general;  our  days  are  like  a  weaver's  shuttle, 
thrown  from  one  side  of  the  web  to  the  other,  in  the 
twinkling  of  an  eye,  and  then  back  again,  to  and 
fro,  un'^il,  at  length,  it  is  quite  exhausted  of  the 
thread  it  carried;  and  then  we  cut  off,  like  a  weaver, 
our  life,  Isa.  xxxviii.  12.  Time  hastens  on  apace,  the 
motitn  of  it  cannot  be  stopped,  and,  when  it  is  past, 
it  cannot  be  recalled.  While  we  are  living,  we  ;  re 
sowing,  (Gal.  vi.  8.)  so  we  are  weaving;  every  day, 
like  the  shuttle,  leaves  a  thread  behind  it;  many 
weave  the  spider's  web,  which  will  fail  them,  ch. 
viii.  14.  If  we  are  weaving  to  ourselves  holy  gar- 
ments and  robes  of  righteousness,  we  shall  ha\e 
the  benefit  of  them  when  our  work  comes  to  be  re- 
viewed, and  every  man  shall  reap  as  he  sowed,  and 
wear  as  he  wove. 

7.  O  remember  that  my  life  is  wind : 
mine  eye  shall  no  more  see  good.  8.  The 
eye  of  him  that  hath  seen  me  shall  see  me 
no  more :  thine  eyes  are  upon  me,  and  I  am 
not.  9.  yis  the  cloud  is  consumed  and  va- 
nisheth  away;  so  he  that  goeth  down  1o 
the  grave  sliiill  come  up  no  more.  10.  He 
shall  return  no  more  to  his  house,  neither 
shall  his  place  know  him  any  more.  1 1 . 
Tiierefore  I  v\'ill  not  refrain  my  mouth ;  I 
will  speak  in  the  anguish  of  my  spirit ;  1 
will  complain  in  the  bitterness  of  my  soul. 
12.  Ajji  I  a  sea,  or  a  whale,  that  thou  set- 
test  a  watch  over  me?  13.  When  I  say. 
My  bed  shall  comfort  me,  my  couch  shall 
ease  my  complaint;  14.  Then  thou  scarest 
me  with  dreams,  and  terrifiest  me  through 
visions:  15.  So  that  my  soul  choosedi 
strangling,  and  death  rather  than  my  life. 
1 6.  I  loathe  it :  I  would  not  live  always : 
let  me  alone ;  for  my  days  are  vanity. 

Job,  observing  perhaps  that  his  friends,  though 
they  would  not  interrupt  him  in  his  discourse,  yet 
began  to  grow  weary,  and  not  to  heed  much  what 
he  said,  here  turns  to  God,  and  speaks  to  him.  If 
men  will  not  hear  us,  God  will;  if  men  cannot  help 
us,  he  can;  for  his  arm  is  not  shortened,  neither  is 


44 


JOB,  VII. 


/j/.9  ear  heavy.  Yet  we  must  not  go  to  school  to 
J.-il)  here,  to"leam  how  to  speak  to  God,  for,  it  must 
he  c;riitessed,  there  is  a  great  mixture  of  passion 
and  corruption  in  what  he  here  says:  but  if  God  be 
not  extreme  to  mark  what  his  people  say  amiss,  let 
ns  also  make  the  best  of  it.  Job  is  here  begging  of 
God  either  to  ease  him  or  end  him. 

He  here  represents  himself  to  God, 

I.  As  a  dying  man,  surely  and  speedily  dying. 
It  is  good  for  us,  when  we  are  sick,  to  think  and 
speak  of  death,  for  sickness  is  sent  on  puroose  to 
put  us  in  mind  of  it;  and  if  we  be  duly  mindful  of  it 
ourselves,  we  may,  in  faith,  put  God  in  mind  of  it, 
as  Job  does  here;  {v.  7.)  0  remember  that  my  life 
is  vjind.  He  recommends  himself  to  God  as  an 
object  of  his  pity  and  compassion,  with  this  con- 
sideration, that  he  was  a  very  weak,  frail,  creature, 
his  abode  in  this  world  short  and  uncertain,  his 
removal  out  of  it  sure  and  speedy,  and  his  return 
to  it  again  impossible,  and  never  to  be  expected; 
that  his  life  was  wind,  as  the  lives  of  all  men  are, 
noisy  perhaps,  and  blustering,  like  the  wind,  but 
vain  and  empty,  soon  gone,  and,  when  gone,  past 
recall.  God  had  compassion  on  Israel,  remember- 
ing that  they  -were  but  flesh,  a  wind  that  fiasseth 
away,  and  cometh  not  again,  Ps.  Ixxviii.  38,  39. 
Observe, 

1.  The  pious  reflections  Job  makes  upon  his  own 
life  and  death.  Such  plain  truths  as  these  con- 
cerning the  shortness  and  vanity  of  life,  the  un- 
avoidableness  and  irrecoverableness  of  death,  then 
do  us  good,  when  we  think  and  speak  of  them  with 
application  to  oursehes.     Let  us  consider,  then, 

(1.)  That  we  must  shortly  take  our  leave  of  all 
the  things  that  are  seen,  that  are  temporal.  The 
eye  of  the  body  must  be  closed,  and  shall  no  more 
see  good,  the  good  which  most  men  set  their  hearts 
upon,  for  their  cry  is,  Who  will  make  us  to  see 
good?  Ps.  iv.  6.  If  we  be  such  fools  as  to  place 
our  happiness  in  visible  good  things,  what  will  be- 
come of  us  when  they  shall  be  for  ever  hid  from 
our  eyes,  and  we  shall  no  more  see  good?  Let  us, 
therefore,  live  by  that  faith  which  is  the  substance 
and  evidence  of  things  not  seen. 

(2.)  That  we  must  then  remove  to  an  invisible 
world:  the  eye  of  him  that  hath  here  seen  me,  shall 
see  me  no  more  there.  It  is  'hStn; — aii  unseen  state, 
V.  8.  Death  removes  our  lovers  and  friends  into 
darkness,  (Ps.  Ixxxviii.  18.)  and  will  shortly  re- 
move us  out  of  their  sight;  when  we  go  hence  we 
shall  be  seen  no  more,  (Ps.  xxxix.  13.)  but  go  to 
converse  with  the  things  that  are  not  seen,  that  are 
eternal. 

(3.)  That  God  can  easily,  and  in  a  moment,  put 
an  end  to  our  lives,  and  send  us  to  another  world; 
(t.  8.)  "Thine  eyes  are  u/ion  me,  and  I  am  not : 
thou  canst  look  me  into  eternity,  frown  me  into  the 
grave,  when  thou  pleasest." 

Shoiild'st  thou,  dUpleas'd,  give  me  a  frowning  look, 
I  sink,  I  (lie,  as  if  witli  lightning  struck. 

Sir  R.  Blackmorb. 

He  takes  away  our  breath,  and  we  die;  nay,  he 
but  looks  on  the  earth,  and  it  trembles,  Ps.  civ. 
29,  32. 

(4.)  That  when  we  are  once  removed  to  another 
world,  we  must  never  return  to  this.  There  is 
constant  passing  from  this  world  to  the  other,  but 
Vestigia  nulla  retrorsum — There  is  no  refia/ising. 
••  Therefore,  Lord,  show  me  kindness  while  I  am 
here,  for  I  shall  return  no  more  to  receive  kindness 
in  this  world."  Or,  "Therefore,  Lord,  kindly 
-/ase  me  bv  death,  for  that  will  be  a  perpetual  ease, 
.  shall  return  no  more  to  the  calamities  of  this  life." 
♦\'hen  we  are  dead,  we  are  gone,  to  return  no 
inore,  [1.]  From  our  house  under  ground,  v.  9. 
He  that  goeth  down  to  the  grave,  shall  come  ufi  no 


more,  until  the  general  resurrection,  shall  come  up 
no  more  to  his  place  in  this  world.  Dying  is  work 
that  is  to  be  done  but  once,  and  therefoi-e  it  had 
need  be  well  done:  an  error  theie  is  pSret  retrieve. 
This  is  illustrated  by  the  blotting  out  and  scattering 
of  a  cloud.  It  is  consumed,  and  vanisheth  awav,  is 
resolved  into  air,  and  never  knits  again:  other 
clouds  arise,  but  the  same  cloud  never  returns:  so 
a  new  generation  of  the  children  of  men  is  raised 
up,  but  the  former  generation  is  quite  consuuied, 
and  vanishes  away.  When  we  see  a  cloud  which 
looks  great,  as  if  it  would  eclipse  the  sun  and  drown 
the  earth,  of  a  sudden  dispersed  and  disappearing, 
let  us  say,  "Just  such  a  thing  is  the  life  of  man;  it 
is  a  -vapour  that  appears  for  a  little  while,  and  then 
vanishes  away."  [2.]  To  return  no  more  to  our 
house  above  ground,  v.  10.  He  shall  return  no 
more  to  his  house,  to  the  possession  and  enjoyment 
of  it,  to  the  business  and  delights  of  it:  others  will 
take  possession,  and  keep  it  till  they  also  res'gn  to 
another  generation.  The  rich  man  in  hell  des'red 
Lazarus  might  be  sent  to  his  house,  knowing  it  was 
to  no  purpose  to  ask  that  he  might  have  leave  to  go 
himself.  Glorified  saints  shall  return  no  more  to 
the  cares,  and  burthens,  and  sorrows,  of  their 
house;  nor  damned  sinners  to  the  gaieties  and 
pleasures  of  their  house.  Their  place  shall  no 
more  know  them,  no  more  own  them,  hive  no 
more  acquaintance  with  them,  nor  be  any  more 
under  their  influence.  It  concerns  us  to  secure  a 
better  place  when  we  die,  for  this  will  no  more 
own  us. 

2.  The  passionate  inference  he  draws  from  it. 
From  these  premises  he  might  have  drawn  a  bet'.ei 
conclusion  than  this,  {y.  11.)  Therefore  I  will  not 
refrain  my  mouth,  I  will  speak,  t  will  complain. 
lioly  David,  when  he  had  been  meditating  on  the 
frailty  of  human  life,  made  a  contrary  use  of  it; 
(Ps.  xxxix.  9. )  /  was  dumb,  and  opened  not  my 
mouth :  but  Job,  finding  himself  near  expiring, 
hastens  as  much  to  make  his  complaint,  as  if  he 
had  been  to  make  his  last  will  and  testament,  r r  as 
if  he  could  not  die  in  peace  until  he  had  given  vent 
to  his  passion.  When  we  have  but  a  few  breaths 
to  draw,  we  should  spend  them  in  the  holy,  gra- 
cious, breathings  of  faith  and  prayer,  not  in  the 
noisome,  noxious,  breathings  of  sin  and  corruptirn. 
Better  die  praying  and  praising,  than  die  complain- 
ing and  quarrelling. 

II.  As  a  distempered  man,  sorely  and  grievously 
distempered,  both  in  body  and  mind.  In  this  ]iart 
of  his  representation,  he  is  verv  peevish,  as  if  God 
dealt  hardly  with  him,  and  laid  upon  hint  more 
than  was  meet.  Am  T  a  sea,  or  a  whale?  v.  12. 
"A  raging  sea,  that  must  be  kept  within  brunds, 
to  check  its  proud  waves,  or  an  unruly  whale,  that 
must  be  restrained  by  force  from  devouring  all  the 
fishes  of  the  sea?  Am  I  so  strong,  that  there  needs 
so  much  ado  to  hold  me?  So  boisterous,  that  i  o 
less  than  all  these  mightv  bonds  of  affliction  will 
serve  to  tame  me,  and  kcej)  me  within  compass?" 
We  are  very  apt,  when  we  are  in  afflicti<'n,  to 
complain  of  God  and  his  providence,  as  if  he  laid 
more  restraint  upon  us  than  there  is  occas'cn  f'  r; 
whereas  we  arc  never  in  heaviness  but  when  there 
is  need,  or  beyond  the  just  measure. 

1.  He  complains  that  he  could  n^t  rest  in  his 
bed,  T'.  13,  14.  There  we  promise  rursehes  snne 
repose,  when  we  are  fatigued  with  labotir,  rain,  f-r 
travel;  My  bed  shall  comfort  me,  and  my  couch 
shall  ease  my  complaint;  sleep  will,  for  a  tinie,  gi^  e 
me  some  relief;  it  does  so;  it  is  appointed  for  that 
end;  many  a  time  it  has  eased  us,  and  we  ha\(: 
awaked  refreshed,  and  with  new  vigour.  \\'beii 
it  is  so,  we  have  great  reason  to  be  thankful;  but  it 
was  not  so  with  poor  Job;  his  bed,  instead  of  com 
forting  him,  terrified  him;  and  his  couch,  instead 


JOB,  VII. 


45 


of  easing  his  complaint,  added  to  it;  for  if  he  drop- 
ped asleep,  he  was  disturbed  with  his  frightful 
d  I  earns,  and  when  those  awaked  him,  still  he  was 
haunted  with  dreadful  appaiitions.  This  was  it, 
tliat  made  the  night  so  unwelcome  and  wearisome 
to  him  as  it  was;  {v.  4.)  When  shall  I  arisen  Note, 
God  can,  when  he  pleases,  meet  us  with  terror 
tliere,  where  we  promise  ourselves  ease  and  repose; 
nay,  he  can  make  us  a  terror  to  ourselves,  and,  as 
we  have  often  contracted  guilt,  by  the  rovings  of 
an  unsanctified  fancy,  he  can  likewise,  by  the 
power  of  our  own  imagination,  create  as  much 
grief,  and  so  make  that  our  punishment  which  has 
often  been  our  sin.  In  Job's  dreams,  though  they 
might  jjartly  arise  from  his  distemper,  (in  fevers, 
or  small-pox,  when  the  body  is  all  over  sore,  it  is 
common  for  the  sleep  to  be  unquiet,)  yet  we  ha\'e 
reas'm  to  think  Satan  had  a  hand  in  them;  Satan, 
who  delights  to  terrify  those  whom  it  is  out  of  his 
reach  to -destroy;  but  Job  looked  up  to  God,  who 
permitted  Satan  to  do  this,  (  Thou  scarest  me,)  and 
mistook  Satan's  representations  for  the  terrors  of 
God  setting  themselves  in  array  against  him.  We 
have  reason  to  pray  to  God  that  our  dreams  may 
neither  defile  nor  disquiet  us,  neither  tempt  us  to 
sin,  nor  torment  us  with  fear;  that  He  who  keeps 
Israel,  and  neither  slumbers  nor  sleeps,  may  keep 
us  when  v^e  slumber  and  sleep;  that  the  Devil  may 
not  then  do  us  a  mischief,  either  as  an  insinuating 
serpent,  oi-  as  a  roaring  lion;  and  to  bless  God  if  we 
lie  down  and  our  sleep  is  sweet,  and  we  are  not 
thus  scared. 

2.  He  covets  to  rest  in  his  grave,  that  bed  where 
there  are  no  tossings  to  and  fro,  nor  any  frightful 
dreams,  v.  15,  16.  (1.)  He  was  sick  of  life,  and 
hated  the  thoughts  of  it;  "I  loathe  it,  I  have  had 
enough  of  it,  I  would  not  live  alway:  not  only  not 
live  alway  in  this  condition,  in  pain  and  misery,  but 
not  live  alway  in  the  most  easy  and  prosperous 
condition,  to  be  continually  in  danger  of  being  thus 
reduced:  my  days  are  vanity  at  the  best,  empty 
of  solid  comfort,  exposed  to  real  griefs;  and  I  would 
not  be  for  ever  tied  to  such  uncertainty."  Note, 
A  good  man  would  not  (if  he  might)  live  always  in 
this  world,  no,  not  though  it  smile  upon  him,  be- 
cause it  is  a  world  of  sin  and  temptation,  and  he 
has  a  better  world  in  prospect.  (2.)  He  was  fond 
of  death,  and  pleased  himself  with  the  thoughts  of 
it:  his  soul  (his  judgment,  he  thought,  but  really  it 
was  his  passion)  chose  strangling  and  death  rather; 
any  death  rather  than  such,  a  life  as  this.  Doubt- 
less, this  was  Job's  infirmity;  for  though  a  good 
man  would  not  wish  to  live  alway  in  this  world, 
and  would  choose  strangling  and  death  rather  than 
sin,  as  the  martyrs  did,  yet  he  will  be  content  to 
live  as  long  as  pleases  God,  not  choose  them  rather 
than  life,  because  life  is  our  opportunity  of  glorify- 
ing God,  and  getting  ready  for  heaven. 

17.  What  is  man  that  thou  shouldest 
magnify  him?  and  that  thou  shouldest  set 
thy  heart  upon  him?  18.  And  that  thou 
shouldest  visit  him  every  morning,  and  try 
him  every  moment?  19.  How  long  wilt 
thou  not  depart  from  me,  nor  let  me  alone 
till  I  swallow  down  my  spittle  ?  20.  I  have 
sinned;  what  shall  T  do  unto  thee,  O  thou 
Preserver  of  men  ?  why  hast  thou  set  me  as 
a  mark  against  thee,  so  that  I  am  a  burden 
to  myself?  21.  And  why  dost  thou  not 
pardon  my  transgression,  and  take  away 
mine  iniquity  ?  for  now  shall  I  sleep  in  the 


dust ;  and  thou  shalt  seek  me  in  the  morn- 
ing, but  I  shall  not  be. 

Job  here  reasons  with  God, 

I.  Concerning  his  dealings  with  man  in  general; 
{y.  17,  18.)  What  is  man,  that  thou  shouldest  mag- 
nify him?  This  may  be  looked  upon  either,  1.  As 
a  passionate  reflection  upon  the  proceedings  of  di- 
\ine  justice;  as  if  the  great  God  did  diminish  and 
disparage  himself,  in  contending  with  man.  Great 
men  think  it  below  them  to  take  cognizance  of 
those  who  are  much  their  inferiors,  so  far  as  to 
reprove  and  correct  their  follies  and  indecencies; 
why  then  does  God  magnify  man,  by  visiting  him, 
and  trying  him,  and  making  so  much  ado  about 
him.'  Why  will  he  thus  pour  all  his  foi'ces  upon 
one  that  is  such  an  unequal  match  for  him?  W  by 
will  he  visit  him  with  afflictions,  which,  like  a 
quotidian  ague,  return  as  duly  and  constantly  as  the 
morning-light,  and  try,  every  moment,  what  he 
can  bear.'  We  mistake  God,  and  the  nature  of  his 
providence,  if  we  think  it  any  lessening  to  him,  to 
take  notice  of  the  meanest  of  his  creatures.  ( )r, 
2.  As  a  pious  admiration  of  the  condescensions  cf 
divine  grace,  like  that,  Ps.  viii,  4. — cxliv.  3.  He 
owns  God's  favour  to  man  in  general,  even  then 
when  he  complains  of  his  own  particular  troubles. 
"What  is  man,  miserable  man,  a  poor,  mean, 
weak  creature,  that  Thou,  the  great  and  glorious 
God,  shouldest  deal  with  him  as  thou  dost?  What 
is  man,"  (1.)  "That  thou  shouldest  put  such 
honour  upon  him;  shouldest  magnify  him,  by 
taking  him  into  covenant  and  communim  with 
thyself?"  (2.)  "That  thou  shouldest  concern 
thyself  so  much  about  him,  shouldest  set  thy  heart 
upon  him,  as  dear  to  thee,  and  one  thou  hast  a 
kindness  for?"  (3.)  "That  thou  shouldest  visit 
him  with  thy  compassions  every  morning,  as  we 
daily  visit  a  particular  friend,  or  as  the  physician 
visits  his  patients  every  morning,  to  help  them?" 
(4.)  "That  thou  shouldest  try  him,  shouldest  feel 
his  pulse,  and  observe  his  looks,  every  moment,  as 
in  care  about  him,  and  jealous  over  him?"  That 
such  a  worm  of  the  earth  as  man  is,  should  be  the 
darling  and  favourite  of  Heaven,  is  what  we  have 
reason  for  ever  to  admire. 

II.  Concerning  his  dealings  with  him  in  particu- 
lar.    Observe, 

1.  The  complaint  he  makes  of  his  afflictions, 
which  he  here  aggravates,  and  (as  we  are  all  too 
apt  to  do)  makes  the  worst  of,  in  three  expressions. 
(1.)  That  he  was  the  butt  to  God's  arrows;  "Thou 
hast  set  me  as  a  mark  against  thee"  v.  20.  "My 
case  is  singular,  and  none  is  shot  at  so  as  I  am." 
(2.)  That  he  was  a  burthen  to  himself,  readv  to 
sink  under  the  load  of  his  own  life.  How  much 
delight  soever  we  take  in  ourselves,  God  can,  when 
he  pleases,  make  us  burthens  to  ourselves.  What 
comfort  can  we  take  in  ourseh  es,  if  God  appear 
against  us  as  an  Enemy,  and  we  have  not  comfort 
in  him?  (3.)  That  he  had  no  intermission  of  his 
griefs;  {v.  19.)  "How  long  will  it  be  ere  thou 
cause  thy  rod  to  defiart  from  me,  or  abate  the 
rigour  of  the  correction,  at  least,  for  so  long  as  that 
I  may  swallow  down  my  spittle?''^  It  should  seem, 
Job's  distemper  lay  much  in  his  throat,  and  almost 
choked  him,  so  that  he  could  not  swallow  his 
spittle.  He  complains,  (c//.  xxx.  18.)  that  it 
bound  him  about  like  the  collar  of  his  coat.  "Lord," 
says  he,  "wilt  not  thou  give  me  seme  respite,  some 
breathing  time?"  ch.  ix.  18. 

2.  The  concern  he  is  in  about  his  sins.  The 
best  men  have  sin  to  complain  of,  and  the  better 
they  are,  the  more  they  will  complain  of  it. 

(i.)  He  ingenuously  owns  himself  guilty  before 
God;  I  have  sinned.     God  had  said  of  him,  that  he 


46 


JOB,  VIII. 


was  a  pprffct.  and  ati  ufiri^ht  man;  yet  he  says  of 
hioiselt",  /  /lave  sinned.  Those  m:;y  l^e  upright 
who  yet  are  not  sinless;  and  those  who  are  sin- 
cerely penitent  are  accepted,  through  a  Mediator, 
as  evangcUcally  perfect.  Job  maintained,  against 
his  friends,  that  he  was  not  a  hypocrite,  not  a 
wicked  man;  and  yet  owns  to  his  God,  that  he  had 
sinned.  If  we  ha\  e  been  kept  from  gross  acts  of 
sin,  it  does  not,  therefore,  follow  that  we  are  inno- 
cent. The  best  must  acknowledge,  before  God, 
tliat  they  have  sinned.  His  calling  God  the  Ob- 
server, or  Preserver,  of  men,  may  be  looked  upon 
as  designed  for  an  aggravation  of  his  sin;  "Though 
God  has  had  his  eye  upon  me,  his  eye  upon  me  for 
good,  yet  I  have  sinned  against  him."  When  we 
are  in  affliction,  it  is  seasonable  to  confess  sin,  as  the 
procuring  cause  of  our  affliction.  Penitent  confes- 
sions would  drown  and  silence  passionate  complaints. 

(2. )  He  seriously  inquires  how  he  might  make 
his  peace  with  God;  "What  shall  I  do  unto  thee, 
having  done  so  much  against  thee?"  Are  we  con- 
vinced that  we  have  sinned,  and  are  we  brought  to 
own  it?  We  cannot  but  conclude  that  something 
must  be  done,  to  prevent  the  fatal  consequences  of 
it.  The  matter  must  not  rest  as  it  is,  but  some 
course  must  be  taken,  to  undo  what  has  been  ill 
done.  And,  if  we  are  truly  sensible  of  the  danger 
we  have  run  ourselves  into,  we  shall  Ijc  willing  to 
do  any  thing;  to  take  a  pardon  upon  any  terms;  and 
therefore  shall  be  inquisitive  as  to  what  ive  shall 
do,  {M\'\  vi.  6,  7. )  what  we  shall  do  to  God,  not 
to  satisfy  the  demands  of  his  justice,  (that  is  done 
only  by  the  Mediator,)  but  to  qualify  ourselves  for 
the  tokens  of  his  favour,  according  to  the  tenor  of 
the  gospel  covenant.  In  making  this  inquiry,  it  is 
good  to  eye  God  as  the  Preserver  or  Saviour  of 
men,  not  the  Destroyer.  In  our  repentance,  we 
must  keep  up  good  thoughts  of  God,  as  one  that 
delights  not  in  the  ruin  of  his  creatures,  but  would 
ratlier  they  should  return  and  live.  "  Thou  art 
the  Saviour  of  men;  be  my  Sa\iour,  for  I  cast  my- 
self upon  thy  mercy." 

(3.)  He  earnestly  begs  for  the  forgiveness  of  his 
sins,  7'.  21.  The  heat  of  his  spirit,  as,  on  the  one 
hand,  it  m  ule  his  complaints  the  more  bitter,  so, 
<^n  the  other  hand,  it  made  his  pravers  the  more 
lively  and  importunate;  as  here,  "  JVhi/  dost  thou 
not  jiardnn  my  transgression?  Art  not  thou  a  God 
of  infin'te  mcrcv,  that  art  ready  to  forgive?  Hast 
not  thou  wrought  repentance  in  me?  Why  then 
dost  thou  not  giye  me  the  pardon  of  my  sin,  and 
make  me  to  hear  the  voice  of  that  joy  and  glad- 
ness?" Sui'clv  he  means  more  than  barely  the 
removin:^  of  his  outward  trouble,  and  is  herein 
earnest  for  the  return  of  God's  favour,  which  he 
compl  lined  of  the  want  of,  ch,  vi.  4.  "Lord, 
pardon  my  sins,  and  give  me  the  comfort  of  that 
pardon,  and  then  I  can  easily  bear  my  afflictions," 
Matth.  ix.  2.  Isa.  xxxiii.  24.  When  the  mercy 
of  God  pardons  the  transgression  that  is  committed 
by  us,  the  grace  of  God  takes  away  the  iniquity 
that  reigns  in  us.  Wherever  God  removes  the 
guilt  of  sin,  he  breaks  the  power  of  sin. 

(4.)  To  (-nforce  his  prayer  for  ])ardon,  he  pleads 
the  p'-ospect  he  had  of  clving  quicklv;  For  now 
shall  I  sleep  in  the  dust;  death  will  lay  us  in  the 
dust,  will  lay  us  to  sleep  there,  and  perhaps  now  in  a 
little  time.  Job  had  been  com])laining  of  restless 
nights,  and  that  sleep  departed  from  his  eyes;  (v. 
.'!,  4,  lo,  14.)  but  those  who  cannot  sleep  in  abed 
•)fdo\vn,  will  shortly  sleep  in  a  bed  of  dust,  and  not 
oe  scared  with  dreams,  nor  tossed  to  and  fro. 
"Thou  shalt  seek  me  in  the  morning,  to  show  me 
I'avour,  but  /  shall  not  be,  it  will  be  too  late  then. 
If  my  sins  be  not  pardoned  while  I  live,  I  am  lost 
and  undone  for  ever."     Note,   The  consideration 


I  of  this,  that  we.  must  shortly  die,  and  perhaps  may 
die  suddenly,  should  make  us  all  veiy  solicit. u>  to 
get  our  sins  pardoned,  and  our  iniquity  taken  <iway. 

CHAP.  vni. 

Job's  friends  are  like  Job's  messcnp-ers;  those  followed 
one  another  close  with  evil  tidinL's,  these  with  harsh  i  iii- 
sures:  both,  uHaw;ires,  served  Suian's  desiirn;  those  lo 
drive  him  from  his  integrity,  these  to  drive  him  (Voiti  the 
comfort  of  it.  Eliphaz  did  not  reply  lo  nhm  .loli  li;id 
said  in  answer  to  him,  but  left  it  to  Bildad,  whom  he 
knew  to  be  of  the  same  mind  with  himself  in  this  aflair 
Those  are  not  the  wisest  of  llie  company,  but  the  ivi'.ik 
est  rather,  who  covet  to  have  all  the  talk.  Lei  others 
speak  in  their  turn,  and  let  the  first  keep  silence,  1  Cor. 
xiv.  30,31.  Eliphnz  had  undertaken  to  show,  that,  be- 
cause Job  was  sorely  afflicted,  he  was  certainly  a  Avjcked 
man;  Bildad  is  much  of  the  same  mind,  and  v.\\\  cor.- 
clude  Job  a  wicked  man,  unless  God  do  speedily  appear 
for  his  relief.  In  this  chapter,  he  endeavours  to  convince 
Job,  I.  That  he  had  spoken  too  passionately,  v.  '2.  II. 
That  he  and  his  children  had  suffered  justly,  v.  3,  4. 
III.  That,  if  he  were  a  true  penitent,  God  would  soon 
turn  his  captivity,  v.  5.. 7.  IV.  That  it  was  a  usual 
thing  for  Providence  to  extinguish  the  joys  and  iiopes  of 
wicked  men,  as  his  were  extinguished;  and  therefore  that 
they  had  reason  to  suspect  him  for  a  hypocrite,  v.  8-  .19. 
V.  That  they  should  be  abundantly  confirmed  in  iheir 
suspicion,  unless  God  did  speedily  appear  for  his  relief, 
V.  20.  .22. 

1.  rr^BEN  answered  Bildad  the  Shuhite, 
JL  and  said,  2.  How  long  wilt  thou 
speak  these  things?  and  hoin  long  shall  the 
words  of  thy  month  he  like  a  strong  wind  ? 
3.  Doth  God  pervert  judgment?  or  doth  the 
Almighty  pervert  justice?  4.  If  thy  chil- 
dren have  sinned  against  him,  and  he  have 
cast  them  away  for  their  transgression  ;  5. 
If  thou  wouldest  seek  unto  God  betimes,  and 
make  thy  supplication  to  the  Almighty  :  6. 
If  thou  jDert  pure  and  upright ;  surely  now 
he  would  awake  foi"  thee,  and  make  the 
habitation  of  thy  righteousness  prosperous. 
7.  Though  thy  beginning  was  small,  yet  thy 
latter  end  should  greatly  increase. 

Here, 

I.  Bildad  reproves  Job  for  what  he  had  said;  {v. 
2.)  checks  his  passion,  but  perhaps,  (as  is  too 
common,)  with  ijreater  passion.  We  thought  Job 
spake  a  great  d«il  of  good  sense,  and  much  to  the 
purpose,  and  that  he  had  reason  and  right  on  his 
side;  but  Bildad,  like  an 'eager  angry  dis])utiiit, 
turns  it  all  off  with  this.  How  long  wilt  thou  s/},ak 
these  things?  taking  it  for  granted  that  Elip'.K.z  h;id 
said  enough  to  silence  him,  and  that  therefore  all 
he  said  was  impertinent.  Thus  (as  Caryl  observes) 
reproofs  are  often  grounded  upon  mistakes.  Men's 
meaning  is  not  taken  aright,  and  then  they  are 
gravely  rebuked,  as  if  they  were  evil-doers.  Bil- 
dad compares  Job's  discourse  to  a  strong  iririd. 
Job  had  excused  himself  vvith  this,  that  his  s/wechea 
were  but  as  wind,  (ch.  vi.  26.)  and  therefore  they 
should  not  make  such  ado  about  them;  "Yea,  but" 
(says  Bildad)  "they  are  as  a  strong  wind,  bluster 
ing  and  threatening,  boisterous  and  d  uigernus,  and 
therefore  we  are  concerned  to  fence  against  them." 

II.  He  justifies  God  in  what  he  had  done.  This 
he  had  no  occasion  to  do  at  this  time,  for  Jol)  did 
not  condemn  God,  as  he  would  have  it  thought  he 
did:  and  this  he  might  have  done,  without  reOect 
ing  upon  Jol)'s  children,  as  he  does  here.  Could 
not  he  be  an  advocate  for  God,  but  he  must  be  an 
accuser  of  his  brethren? 


JOB,  Vlll. 


1.  He  is  right  in  general,  that  God  doth  not  per- 
vert judgment,  nor  ever  go  contrary  to  any  settled 
I'lrle  oi  justice,  v.  3.  Far  be  it  from  him  that  he 
should,  and  from  us  that  we  should  suspect  him. 
He  never  oppresses  the  innocent,  nor  lays  more 
load  on  the  guilty  than  they  deser\e.  He  is  God, 
the  Judge;  and  shall  not  the  Judge  of  all  the  earth 
do  i-ight?  Gen.  xviii.  25.  If  there  should  be  unrigh- 
teousness with  God,  hoiv  s/tall  he  judge  the  world? 
Run.  iii.  5,  6.  He  is  Almighty,  Shaddai,  AU-sut- 
tii.:ieut.  Men  pervert  justice,  sometimes,  for  fear 
if  the  power  of  others;  but  God  is  Almighty,  and 
samds  in  awe  of  none.  Men  ha\  e  respect  to  the 
f.iv(,ur  of  others;  but  God  is  all-sufficient,  and  can- 
not be  benefited  by  the  favour  of  any.  It  is  man's 
weakness  and  impotency,  that  he  often  is  unjust;  it 
is  God's  omnipotence,  that  he  cannot  be  so. 

2  Yet  he  is  not  fair  and  candid  in  the  application : 
he  takes  it  for  granted  that  Job's  children  (the  death 
of  wiiom  was  one  of  the  greatest  of  his  afflictions) 
had  been  guilty  of  some  notorious  wickedness,  and 
tliat  the  unhappy  circumstances  of  their  death  were 
sufficient  evidence  that  they  were  sinners  above  all 
the  children  of  the  east,  v.  4.  Job  readily  owned 
that  God  did  not  pervei't  judgment;  and  yet  it  did 
not  therefore  follow  either  that  his  children  were 
c:ist-aways,  or  that  they  died  for  some  great  trans- 
gression. It  is  true  that  we  and  our  children  have 
sinned  against  God,  and  we  ought  to  justify  him  in 
all  he  brings  upon  us  and  ours;  but  extraordinary 
afflictions  are  not  always  the  punishment  of  extra- 
ordinary sins,  but  sometimes  the  trial  of  extraordi- 
nary graces;  and,  in  our  judgment  of  another's  case, 
(unless  the  contrary  appears,)  we  ought  to  take  the 
more  favourable  side,  as  our  Saviour  directs,  Luke 
xiii.  2,  4.     Here  Bildad  missed  it. 

III.  He  puts  Job  in  hope,  that,  if  he  were  indeed 
upright,  as  he  said  he  was,  he  should  yet  see  a  good 
issue  of  his  present  troubles;  "Although  thy  chil- 
dren have  sinned  against  him,  and  are  cast  away  in 
their  transgression,  they  have  died  in  their  own  sin, 
yet,  if  thou  be  pure  and  upright  thyself,  and,  as  an 
evidence  of  that,  wilt  now  seek  unto  God,  and  sub- 
mit to  him,  all  shall  be  well  yet,"  v.  5 .  .7.  This 
may  be  taken  two  ways:  either, 

1.  As  designed  to  pro\  e  Job  a  hypocrite,  and  a 
wicked  man,  though  not  by  the  greatness,  yet  by 
the  continuance,  of  his  afflictions.  "When  thou 
wast  impoverished,  and  thy  children  killed,  if  thou 
hadst  been  pure  and  upright,  and  appi'oved  thyself 
so  in  the  trial,  God  would,  before  now,  have  re- 
turned in  mercy  to  thee,  and  comforted  thee  ac- 
cording to  the  time  of  thine  affliction;  but  because 
he  does  not  so,  we  have  reason  to  conclude  thou  art 
not  so  pure  and  upright  as  thou  pretendest  to  be. 
If  thou  hadst  conducted  thyself  well  under  the  for- 
mer affliction,  thou  hadst  not  been  struck  with  the 
latter."  Herein  Bildad  was  not  in  the  right;  for  a 
good  man  may  be  afflicted  for  his  ti'ial,  not  only 
ve'-y  sorely,  but  \  ery  long,  and  yet,  if  for  life,  it  is, 
in  comparison  with  eternity,  but  for  a  moment. 
But,  since  Bildad  put  it  to  this  issue,  God  was  pleas- 
ed to  join  issue  with  him,  and  proved  his  ser\ant 
Job  an  honest  man,  by  Bildad's  own  argument;  for, 
soon  after,  he  blessed  his  latter  end  more  than  his 
beginning.     Or, 

2.  As  designed  to  direct  and  encourage  Job,  that 
he  might  not  thus  run  himself  into  despair,  and  give 
up  all  for  gone;  yet  there  might  be  hope,  if  he  would 
take  the  right  course.  I  am  apt  to  think  Bildad 
here  intended  to  condemn  Job,  yet  would  be  thought 
to  counsel  and  comfort  him.  (1.)  He  gives  him 
good  counsel,  vet  perhaps  not  expecting  lie  would 
take  it;  the  same  that  Eliphazhad  gi\  en  him,  (ch.  v. 
8.)  to  seek  unto  God,  and  that  betimes,  that  is, 
speedily  and  seriouslv,  and  not  to  i)e  dilatory  and 
trifling  in  his  return  and  repentance.     He  advises 


him  not  to  compU.in,  but  to  petition,  and  to  make 
his  supplication  to  the  Almighty  with  liumility  and 
faith;  and  to  see  that  there  was  (what  he  feared  had 
hitherto  been  wanting)  sincerity  in  his  heart,  "Thou 
must  be  pure  and  upright;"  and  honestv  in  his 
house,  "  That  must  be  the  habitation  of  thy  righ- 
teousness, and  not  filled  with  ill-gotten  goods;  else 
God  will  not  hear  thy  prayers,"  Ps.  Ixvi.  18.  It  is 
only  the  prayer  of  the  upright  that  is  the  accepta- 
ble and  prevailing  prayer,  Prov.  xv.  8.  (2.)  He 
gives  him  good  hopes  that  he  should  yet  again  see 
good  days,  secretly  suspecting,  howe\  er,  that  he 
was  not  qualified  to  see  them.  He  assures  him, 
That  if  he  would  be  early  in  seeking  God,  God 
would  awake  for  his  relief,  would  I'emember  him, 
and  return  to  him,  thovigh  now  he  secnicd  to  forget 
him  and  forsake  him;'  That  if  his  habitation  were 
righteous  it  should  be  prosperous;  for  honesty  is  the 
best  policy,  and  inward  piety  a  sure  friend  to  out- 
ward prosperity.  When  we  return  to  God  in  a 
way  of  duty,  we  have  reason  to  hope  that  he  will 
return  to  us  in  a  way  of  mercy.  Let  net  Job  object 
that  he  had  so  little  left  to  begin  the  world  with 
again,  that  it  was  impossible  he  should  ever  pros- 
per as  he  had  done;  no,  "Though  thy  beginning 
should  be  ever  so  small,  a  little  meal  in  the  Ijarrel, 
and  a  little  oil  in  the  cruse,  God's  blessing  shall 
multiply  that  to  a  great  increase."  This  is  God's 
way  of  enriching  the  souls  of  his  people  with  graces 
and  comforts,  not  per  saltum — as  by  a  bomid,  but 
per  gradum — step  by  step.  The  beginning  is 
small,  but  the  progress  is  to  perfection.  Dawning 
light  grows  to  noon-day;  a  grain  cf  mustard-seed  to 
a  great  ti-ee.  Let  us  not'therefore  despise  the  day 
of  small  things,  but  hope  for  the  day  of  great  things. 
8.  For  inquire,  I  pray  thee,  of"  the  former 
age,  and  prepare  thyself  to  the  search  of  their 
fathers  ;  9.  (For  we  arebut  q/"yesteiday,  and 
know  nothing,  because  our  days  upon  earth 
wre  a  shadow:)  10.  Shall  not  they  teach 
thee,  and  tell  thee,  and  utter  words  out  of 
their  heart  ?  11.  Can  the  rush  grow  up 
without  mire?  can  the  flag  grow  without 
water?  12.  Whilst  it  is  yet  in  his  green- 
ness, and  not  cut  down,  it  withereth  before 
any  other  herb.  13.  So  are  the  paths  of 
all  that  forget  God;  and  the  hypocrite's 
hope  shall  perish  :  1 4.  Whose  hope  shall 
be  cut  off,  and  whose  trust  shall  he  a  spi- 
der's web.  15.  He  shall  le^n  upon  his 
house,  but  it  shall  not  stand :  he  shall  hold 
it  fast,  but  it  shall  not  endure.  16.  He  is 
green  before  the  sun,  and  his- branch  shoot- 
eth  forth  in  his  garden.  17.  Flis  roots  are 
wrapped  about  the  heap,  and  seeth  the  place 
of  stones.  1 8.  If  he  destroy  him  from  his 
place,  then  it  shall  deny  him,  saj/ing,  1  have 
not  seen  thee.  1 9.  Behold,  this  is  the  joy  of 
his  way,  and  out  of  the  earth  shall  others  grow. 
Bildad  here  discourses  well  of  the  sad  catastro- 
phe of  hypocrites  and  evil-doers,  and  the  fatal  pe- 
riod of  all  their  hopes  and  joys.  He  will  not  be  so 
bold  as  to  say,  with  Eliphaz,  that  none  that  were 
righteous  were  ever  cut  off  thus;  {ch.  iv.  7.)  yet  he 
takes  it  for  granted  that  God,  in  the  coui-se  of  his 
providence,  does  ordinarily  bring  wicked  men,  who 
seemed  pious,  and  were  prosperous,  to  shame  and 
ruin  in  this  world;  and  that,  by  making  their  pros- 
perity short,  he  discovers  their  piety  to  be  counter- 
feit. '  Whether  this  will  certainly  prove  that  all 


48 


JOB,  VIII. 


who  are  thus  i-uined  must  be  concluded  to  have 
been  hypocrites,  he  will  m.t  say,  but  ratuer  suspects 
.  nd  thinks  the  applicution  is  easy. 

I.  He  pro\  es  tli.s  truth,  ot  the  certain  destruction 
of  all  the  hopes  and  joys  oi  hypocrites,  by  an  appeal 
to  antiquity,  and  the  concurring  sentiment  and  ob- 
servation of  all  wise  and  goud  men.  It  is  an  un- 
doubted truth,  if  we  take  in  the  other  world,  that,  if 
not  in  this  life,  yet  in  the  life  to  come,  hypocrites  will 
be  deprived  of  all  their  trusts  and  uU  their  triumphs. 
Whether  Bildad  so  meant  or  no,  we  must  so  take  it. 

Let  us  observe  the  method  of  his  proof,  v.  8-  '10. 

1.  He  insists  not  on  his  own  judgment,  and  that 
of  his  companions;  iTe  are  but  of  yesterday,  and 
know  not/ling-,  v.  9.  He  perceived  that  Job  had  no 
opinion  of  their  abilities,  but  tliought  they  knew 
httle;  '<  We  will  own,"  says  Bildad,  "thatweknow 
nothing,  are  as  ready  to  confess  our  ignorance  as 
thou  art  to  condemn  it;  for  we  are  but  as  yesterday 
in  comparison,  and  our  days  upon  earth  are  short 
and  transient,  and  hastening  away  as  a  shadow. 
And  therefore,"  (1.)  "We  are  not  so  near  the 
fountain-head  of  divine  revelation"  (which  then,  for 
aught  that  appears,  was  conveyed  by  tradition) 
"  as  the  former  age  was;  and  therefore  we  must 
inquire  what  they  said,  and  recount  what  we  have 
been  told  of  their  sentiments. "  Blessed  be  God, 
now  that  we  have  the  word  of  God  in  writing,  and 
are  directed  to  search  that,  we  need  not  inquire  of 
the  former  age,  nor  prepare  ourselves  to  the  search 
of  their  fathers;  for,  though  we  ourselves  are  but  of 
yesterday,  the  word  of  God  in  the  scripture  is  as 
high  us  as  them;  (Rom.  x.  8.)  and  it  is  the  most 
sure  word  ui  prophecy,  to  which  we  must  take 
heed.  If  we  study  and  keep  God's  precepts,  we 
may  by  them  understand  more  than  the  ancients, 
Ps.  cx'ix.  99,  100.  (2.)  "We  do  not  live  so  long  as 
they  of  the  former  age  did,  to  make  observations 
upon  the  methods  of  Divine  Providence,  and  there- 
fore cannot  be  such  competent  judges  as  they,  in  a 
cause  of  this  nature."  Note,  The  shortness  of  our 
lives  is  a  great  hindrance  to  the  improvement  of 
our  knowledge;  and  so  is  the  frailty  and  weakness 
of  our  bodies.  Fita  brevis,  ars  longa — Life  is  short, 
the  progress  of  art  boundless. 

2.  He  refers  himself  to  the  testimony  of  the  an- 
cients, and  to  the  knowledge  which  Job  himself  had 
of  their  sentiments.  "Do  thou  inquire  of  the  for- 
mer age,  and  let  them  tell  thee,  not  only  their  own 
judgment  in  this  matter,  but  the  judgment  also  of 
their  fathers;  {v.  8. )  they  nvill  teach  thee,  and  in- 
form thee,  (y.  10.)  that,'  all  along,  in  their  time, 
the  judgments  of  God  followed  wicked  men.  This 
they  will  utter  of  their  hearts,  that  is,  as  that  which 
they  firmly  believe  themselves,  which  they  are 
greatly  affected  with,  and  desirous  to  acquaint  and 
affect  others  with."  Note,  (1.)  For  the  right  un- 
derstanding of  Div'ne  Providence,  and  the  unfolding 
of  the  difficulties  of  it,  it  will  be  of  use  to  compare 
the  observations  and  experiences  of  former  ages 
with  the  events  of  our  own  day;  and,  in  order  there- 
unto, to  consult  history,  especially  the  sacred  histo- 
ry, which  is  the  most  ancient,  infallibly  true,  and 
written  designedly  for  our  learning.  (2.)  They 
that  would  fetch  knowledge  from  the  former  ages, 
must  search  diligently,  prepare  for  the  search,  and 
take  pains  in  the  search.  (3.)  Those  words  are 
most  likely  to  reach  to  the  hearts  of  the  learners, 
that  come  'from  the  hearts  of  the  teachers.  They 
shall  teach  thee  best,  that  utter  words  out  of  their 
heart,  that  speak  by  experience,  and  not  by  rote, 
of  spiritual  and  divine  things. 

The  learned  Bishop  Patrick  suggests,  that  Bil- 
dad, being  a  Shuhite,  descended  from  Shuah,  one 
of  Abraham's  sons  by  Keturah,  Gen.  xxv.  2.  In 
this  appeal  which  he  makes  to  history,  he  has  a 
J- articular  respect  to  the  rewards  which  the  bless- 


ings of  God  secured  to  the  posterity  of  faithful 
Abraham,  who  hitherto,  and  long  after,  continued 
in  his  religion;  he  refers  also  to  the  judicial  extir- 
pation of  those  eastern  people,  neighbi.urs  to  Job,  (in 
whose  country  they  were  settled,)  for  their  wick- 
edness: whence  he  infers,  that  it  is  God's  usual  way 
to  prosper  the  just,  and  mot  out  the  w  icked,  though 
for  a  while  they  may  flourish. 

II.  He  illustrates  this  truth  by  some  similitudes. 
1.  The  hopes  and  joys  of  the  hypocrites  ;;re  here 
compared  to  a  rush  or  flag,  t.  11..  13.  (1.)  It 
grows  up  out  of  the  mire  and  water.  The  hypo- 
crite cannot  gain  his  liope  without  some  fa'sc  rotten 
ground  or  other,  out  of  which  to  raise  it,  and  with 
which  to  support  it  and  keep  it  alive,  any  more 
than  the  rush  can  grow  without  mire.  He  gn  und» 
it  on  his  worldly  pn-sperity,  the  plausible  profession 
he  makes  of  religion,  the  good  opinion  of  his  neigh- 
bours, and  his  own  good  conceit  of  himself,  which 
are  no  solid  foundation  on  which  to  build  his  confi- 
dence. It  is  all  but  mire  and  water;  -and  the  hope 
that  grows  out  of  it,  is  but  rush  and  flag.  (2.)  It 
may  look  green  and  gay  for  a  while,  (the  rush  out- 
grows the  grass,)  but  it  is  light,  and  hollow,  and 
empty,  and  good  for  nothing.  It  is  green  for  show, 
but  of  no  use.  (3. )  It  withers  presently,  before  any 
other  herb,  v.  12.  Even  while  it  is  in  its  green- 
ness, it  is  dried  away,  and  gone  in  a  little  time. 
Note,  The  best  state  of  hypocrites  and  evil-doers 
borders  upon,  withering;  even  when  it  is  green,  it 
is  going.  The  grass  is  cut  down,  and  withers;  (Ps. 
xc.  6. )  but  the  rush  is  not  cut  down,  and  yet  withers, 
withers  afore  it  grows  up.;  (Ps.  cxxix.  6.)  as  it  hps 
no  use,  so  it  has  no  continuance.  So  are  the  paths 
of  all  that  forget  God;  {y.  13.)  they  take  the  same 
way  that  the  rush  does,  for  the  hypocrite's  hopes 
shall  perish.  Note,  [1.]  Forgetfulness  of  God  is 
at  the  bottom  of  men  s  hypocrisy,  and  of  the  vain 
hopes  with  which  they  natter  and  deceive  them- 
selves in  their  hypocrisy.  Men  would  not  be  hypo- 
crites, if  they  did  not  forget  that  the  God  with 
whom  they  have  to  do  searches  the  heart,  and  re- 
quires truth  there;  that  he  is  a  Spirit,  and  has  his 
eye  on  our  spirits.  Hypocrites  could  ha\  e  no  hope, 
if  they  did  not  forget  that  God  is  righteous,  and  will 
not  be  mocked  with  the  torn  and  the  lame.  [2.] 
The  hope  of  hypocrites  is  a  great  cheat  upon  them- 
selves, and  though  it  may  flourish  a  while,  it  will 
certainly  perish  at  last,  and  they  with  it. 

2.  They  are  here  compared  to  a  spider's  web,  or 
a  spider's  house,  as  it  is  in  the  margin ;  a  cob-web, 
V.  14,15.  The  hope  of  the  hypocrite,  (1.)  Is  woven 
out  of  his  own  bowels;  it  is  the  creature  of  his  own 
fancy,  and  arises  merely  from  a  conceit  of  his  own 
merit  and  sufficiency.  There  is  a  great  deal  of  dif- 
ference between  the  work  of  the  bee  and  that  of  the 
spider;  a  diligent  Christian,  like  the  laborious  bee, 
fetches  in  all  his  comfort  from  the  heavenly  dews 
of  God's  word;  but  the  hypocrite,  like  the  subtle 
spider,  weaves  his  out  of  a  false  hypothesis  of  his 
own,  concerning  God,  as  if  he  were,  altogether  such 
a  one  as  himself.  (2.)  He  is  very  fond  of  it,  as  the 
spider  of  her  web;  pleases  himself  with  it,  wraps 
himself  in  it,  calls  it  his  house,  leans  upoyi  it,  and 
holds  it  fast.  It  is  said  of  the  spider,  that  she  fo/cei- 
hold  with  her  hands,  and  is  in  ki?ig's  pa  faces,  Prov 
XXX.  28.  So  does  a  carnal  worldling  hug  liimself 
in  the  fulness  and  firmness  of  his  outward  prosperi- 
ty; he  prides  himself  in  that  house  as  his  palace, 
and  fortifies  himself  in  it  as  his  castle,  and  makes  use 
of  it  as  the  spider  of  her  web,  to  insnave  those  he 
has  a  mind  to  prey  upon.  So  does  a  formal  profes- 
sor; he  flatters  himself  in  his  own  eyes,  doubts  not 
of  his  salvation,  is  secure  of  heavenrand  cheats  th* 
world  with  his  vain  confidences.  (3.)  It  will  easily 
and  certainly  be  swept  away,  as  the  cob-web  with 
the  besom,  when  God  shall  come  to  purge  his  house. 


JOB,  IX. 


49 


The  prosperity  of  worldly  people  will  fail  them, 
■when  they  expect  to  find  safety  and  happiness  in  it. 
1'hey  seek,  to  hold  fast  their  estates,  but  God  is 
plucking  them  out  of  their  hands;  and  whose  shall 
.  those  thi.igs  be  which  they  have  provided?  or  what 
the  better  will  they  be  for  them?  The  confidences 
of  hypocrites  will  fail  them;  I  tell  you,  1  know  you 
not.  Tiie  house  built  on  the  sand  will  fall  in  the 
St )  n»,  wlicn  the  builder  most  needs  it,  and  had 
pr.jiii;.scd  himself  the  benefit  of  it.  When  a  wicked 
man  dien,  Iha  exfiectation  fierishes.  The  ground  of 
his  n  pes  will  prove  false;  he  will  be  disappointed 
of  tiio  tning  he  hoped  for,  and  his  foolish  hope,  with, 
which  he  buoyed  himself  up,  will  be  turned  into 
endless  despair;  and  thus  his  hope  will  be  cut  off, 
h.s  web,  that  refuge  of  lies,  swept  away,  and  he 
crushed  in  it. 

3.  They  are  here  compared  to  a  flourishing  and 
well-rooted  tree,  which,  though  it  do  not  wither  of 
itself,  yet  will  easily  be  cut  down,  and  its  place 
know  it  no  more.  The  secure  and  prospeious  sin- 
ner may  think  himself  wronged  when  he  is  com- 
pared to  a  rush  and  a  flag,  he  thinks  he  has  a  better 
root;  "We  will  allow  him  his  conceit,"  (says  Bil- 
dad,)  "and  give  him  all  the  advantage  he  can  de- 
sire, and  yet  bring  him  in  suddenly  cut  off."  He  is 
here  represented,  as  Nebuchadnezzar  was  in  his 
own  dream,  (Dan.  iv.  10. )  by  a  great  tree. 

(1.)  See  this  tree  fair  and  flourishing,  {y.  16.)  like 
a.  green  bay-tree,  (Ps.  xxxvii.  35.)  green  before  the 
sun,  that  keeps  its  greenness  in  defiance  of  the 
scorching  sun-beams,  and  his  branch  shoots  forth 
under  the  protection  of  his  garden-wall,  and  with 
the  benefit  of  his  garden-soil:  see  it  fixed,  and  taking 
deep  root,  never  likely  to  be  overthrown  by  stormy 
winds,  for  his  roots  are  interwoven  with  the  stones; 
(f.  17.)  it  grows  infirm  ground,  not  as  the  rush,  in 
mire  and  water.  Thus  does  a  wicked  man,  when 
he  prospers  in  the  world,  think  himself  secure;  his 
wealth  is  a  high  wall  in  his  own  conceit. 

(2. )  See  this  tree  felled  and  forgotten  notwith- 
standing; destroyed  from  his  place,  {v.  18. )  and  so 
entirely  extirpated,  that  there  shall  remain  no  sign 
or  token  where  it  grew;  the  very  place  shall  say, 
/  have  not  seen  thee;  and  the  standers  by  shall  say 
the  same,  1  sought  him,  but  he  could  not  be  found, 
Ps.  xxxvii.  36.  He  made  a  great  show  and  a  great 
noise  for  a  time,  but  he  is  gone  of  a  sudden,  and 
neither  root  nor  branch  left  him,  Mai.  i\ .  1.  This 
is  the  joy,  that  is,  this  is  the  end  and  conclusion,  of 
the  wicked  mail's  way,  {v.  19.)  this  is  that  which  all 
his  joy  comes  to — 7'he  way  of  the  ungodly  shall 
fxensh,  Ps.  i.  6.  His  hope,  he  thought,  would,  in 
the  issue,  be  turned  into  joy,  but  this  is  the  issue, 
this  is  the  joy,  The  harvest  shall  be  a  heap,  in  the 
day  of  grief  and  of  desperate  sorrow,  Isa.  xvii.  11, 
This  iS  the  best  ot  it;  and  what  then  is  the  worst  of 
it?  But  shall  he  not  leave  a  family  behind  him  to 
enjoy  what  he  has?  No,  out  of  the  earth,  (not  out  of 
his  roots,)  shall  others  grow,  that  are  nothing  akin 
to  him,  and  shall  fill  up  his  place,  and  rule  over 
that  for  which  he  laboured.  Others,  namely,  of 
the  same  spirit  and  disposition,  shall  grow  up  in  his 
place,  and  be  as  secure  as  ever  he  was,  not  warned 
by  his  fail.  The  way  of  wordlings  is  their  folly, 
and  yet  there  is  a  race  of  them  that  approve  their 
sayings,  Ps.  xlix.  13. 

20.  Behold,  God  will  not  cast  away  a 
perfect  7?m7i,  neither  will  he  help  the  evil- 
doers ;  21.  Till  he  fill  thy  mouth  with  laugh- 
ing, and  thy  lips  with  rejoicing.  22.  They 
that  hate  thee  shall  be  clothed  with  shame; 
and  the  dwelling-place  of  the  wicked  shall 
come  to  nought. 

Vol.  III.— G 


Bildad  here,  in  the  close  of  his  discourse,  sums 
up  what  he  had  to  say,  in  a  few  words,  setting  be- 
fore Job  life  and  death,  the  blessing  and  the  curse; 
assuring  him,  that  as  he  was,  so  he  should  fare, 
and  therefore  they  might  conclude,  that  as  he  fared, 
so  he  was. 

1.  On  the  other  hand,  if  he  were  a  perfect  upright 
man,  God  would  not  cast  him  away,  v.  20.  Though 
now  he  seemed  forsaken  of  God,  he  would  yet  re- 
turn to  him,  and,  bv  degrees,  would  turri  his  mourn- 
ing into  dancing,  (Ps.  XXX.  11.)  and  comforts  should 
flow  in  upon  him  so  plentifully,  that  his  mouth 
should  he  filled  with  laughing,  v.  21.  So  affecting 
should  the  happy  change  be,  Ps.  cxxvi.  2.  They 
that  loved  him,  would  rejoice  with  him;  but  they 
that  hated  him,  and  had  triumphed  in  his  fall, 
would  be  ashamed  of  their  insolence,  when  they 
see  him  restored  to  his  former  prosperity.  God 
ivill  not  cast  away  c«  ujjri^/ij  mo/i ;  he  may  be  cast 
down  for  a  time,  but  he  shall  not  be  cast  away  for 
ever;  it  is  true,  that,  if  not  in  this  world,  yet  in 
another,  the  mouth  of  the  righteous  shall  be  filled 
with  rejoicing.  Though  their  sun  should  sit  under 
a  cloud,  yet  it  shall  rise  again  clear,  ne\  er  more  to 
be  clouded;  though  they  go  mourning  to  the  grave, 
that  shall  not  hinder  their  entrance  into  the  joy  of 
their  Lord.  It  is  true,  that  the  enemies  of 'the 
saints  will  be  clothed  with  shame,  when  they  see 
them  crowned  with  honour.  But  it  does  not  theie 
tore  follow,  that,  if  Job  were  not  perfectly  restored 
to  his  former  prosperity,  he  forfeited  the  character 
of  a  perfect  man. 

2.  On  the  other  hand,  if  he  were  a  wicked  man, 
and  an  evil  doer,  God  would  not  help  him,  but 
leave  him  to  perish  in  his  present  distresses;  {v. 
20.)  and  his  dwelling-place  should  come  to  naught, 
22.  And  here,  also,  it  is  true  that  God  will  not  help 
the  evil-doers;  thev  throw  themselves  cut  of  his 
protection,  and  forfeit  his  favour;  he  will  jiot  take 
the  ungodly  by  the  hand,  so  it  is  in  the  margin,  will 
not  have  fellowship  and  communion  with  them; 
for  what  communion  between  light  and  darkness? 
He  will  not  lend  them  his  hand  to  pull  them  out  of 
the  miseries,  the  eternal  miseries,  into  which  they 
have  plunged  themselves;  they  will  then  stretch 
out  their  hand  to  him  for  help,  but  it  is  too  late,  he 
will  not  take  them  by  the  hand:  Between  us  and 
you  there  is  a  great  gulf  fixed.  It  is  true,  that  the 
dwelling-filace  of  the  wicked,  sooner  or  later,  will 
come  to  naught.  Those  only  who  make  God  their 
dwelling-place,  are  safe  forever,  Ps.  xc.  1. — xci.  1. 
They  who  make  other  things  their  i*efuge,  will  be 
disappointed.  Sin  brings  ruin  on  persons  and  fami- 
lies. Yet  to  argue,  (as  Bildad,  I  doubt,  slily  does,) 
that  because  Job's  family  was  sunk,  and  he  himself, 
at  present,  seemed  helpless,  therefore  he  certainly 
was  an  ungodly  wicked  man,  was  neither  just  nor 
charitable,  as  long  as  there  appeared  no  other  evi- 
dence of  his  wickedness  and  ungodliness.  Let  us 
judge  nothing  before  the  time,  but  wail  till  the  se- 
crets of  all  hearts  shall  be  made  manifest;  and  the 
present  difficulties  of  Providence  be  solved,  to  uni- 
versal and  everlasting  satisfaction,  when  the  mystery 
of  God  shall  be  finished. 

CHAP.  IX. 

in  this,  and  the  following  chapter,  we  have  Job's  answer 
to  Bildad's  discourse,  %vherein  he  speaks  honourably  of 
God,  humbly  of  himself,  and  feelingly  of  his  troubles; 
but  not  one  word  by  way  of  reflection  upon  his  friends, 
or  their  unkindness  to  him,  nor  in  direct  reply  to  what 
Bildad  had  said.  He  wisely  keeps  to  the  merits  of  the 
cause,  and  makes  no  remarks  upon  the  person  that 
managed  it,  nor  seeks  occasion  against  him.  In  this 
chapter,  we  have,  I.  The  doctrine  of  God's  justice  laid 
down,  V.  2.  II.  The  proof  of  it,  from  his  wisdom,  and 
power,  and  sovereign  dominion,  v.  3..  13.  III.  The 
application  of  it,  in  which,  K  He  condemns  himself,  as 


>0 


JOB,  IX. 


1. 


not  able  to  contend  with  God,  either  in  law  or  battle,  v. 
14..  21.  2.  He  maintains  his  point,  that  we  cannot 
judge  of  men's  character  by  their  outward  condition,  v. 
22 .  .  24.  3.  He  complains  of  the  greatness  of  his 
troubles,  the  confusion  he  was  in,  and  the  loss  he  was 
at  what  to  say  or  do,  v.  26 . .  35. 

HEN  Job  answered  and  said,     2.  I 


know  it  is  so  of  a  truth :  but  how 
should  man  be  just  with  God?  3.  If  he  will 
contend  with  him,  he  cannot  answer  him 
one  of  a  thousand.  4.  He  is  wise  in  heart, 
and  mighty  in  strength:  who  hath  hardened 
himself  against  him,  and  hath  prospered  ? 
5.  Which  removeth  the  mountains,  and  they 
know  not;  which  overturneth  them  in  his 
anger;  6.  Which  shaketh  the  earth  out  of 
her  place,  and  the  pillars  thereof  tremble; 
7.  VVhich  commandeth  the  sun,  and  it  riseth 
not,  and  sealeth  up  the  stars;  8.  Which 
alone  spreadeth  out  the  heavens,  and  tread- 
eth  upon  the  waves  of  the  sea ;  9.  Which 
maketh  Arcturus,  Orion,  and  Pleiades,  and 
the  chambers  of  the  south ;  1 0.  Which  doeth 
great  things  past  finding  out,  yea,  and  won- 
ders without  number.  1 1 .  Lo,  he  goeth  by 
me,  and  I  see  him  not ;  he  passeth  on  also, 
but  I  perceive  him  not.  12.  Behold,  he 
taketh  away,  who  can  hinder  him?  Who 
will  say  unto  him.  What  doest  thou?  1 3,  If 
God  will  not  withdraw  his  anger,  the  proud 
helpers  do  stoop  under  him. 

Bildad  began  with  a  rebuke  to  Job  for  talking  so 
much,  ch.  viii.  2.  Job  makes  no  answer  to  that, 
though  it  had  been  easy  enough  to  retort  it  upon 
himself;  but  what  he  next  lays  down  as  his  prin- 
ciple, that  God  never  perverts  judgment,  Job  agrees 
with  him  in,  /  know  it  is  so  of  a  (ruth,  v.  2.  Note, 
VVe  should  be  ready  to  own  how  far  we  agree  with 
those  with  whom  we  dispute,  and  we  should  nut 
slight,  much  less  resist,  a  truth,  though  produced 
by  an  adversary,  and  urged  against  us,  but  receive  it 
in  the  light  and  love  of  it,  though  it  ha\  e  been  mis- 
applied. "Ids  so  of  a  truth,  that  wickedness  brings 
men  to  ruin,  and  the  godly  are  taken  under  God's 
special  protection.  These  are  truths  which  I  sub- 
scribe to;  but  how  can  any  man  make  good  his  part 
with  God?"  In  his  sight  shall  no  Jiesh  living  be 
justified,  Ps.  cxliii.  2.  How  should  man  be  just 
with  God?  Some  understand  this  as  a  passionate 
complaint  of  Goti's  strictness  and  severity,  that  he 
is  a  God  whom  there  is  no  dealing  with:  and  it 
cannot  be  denied  that  there  are,  in  this  cliapter, 
some  peevish  expressions,  which  seem  to  speak 
such  language  as  that.  But  I  take  this  rather  as  a 
pious  confession  of  man's  sinfulness,  and  his  own  in 
particular,  that  if  God  should  deal  with  any  of  us 
according  to  the  desert  of  our  iniquities,  we  were 
certainly  undone. 

I.  He  lays  this  down  for  a  truth,  that  man  is  an 
unequal  match  for  his  Maker,  either  in  dispute  or 
combat. 

1.  In  dispute;  (v.  3.)  If  he  tvill  contend  with  him, 
either  at  law  or  at  an  argument,  he  cannot  answer 
him  one  of  a  thousand.  (1.)  God  can  ;isk  a  thou- 
sand puzzling  questions,  which  those  that  quar- 
rel with  him,  and  arraign  his  proceedings,  cannot 
give  an  answer  to.  When  God  spake  to  Job  out  of 
the  whirlwind,  he  asked  him  a  great  many  ques- 
tions; Dost  thou  know  this.*     Camt  thou  do  that? 


To  none  of  which  Job  could  give  an  answer,  ch. 
xxx\iii.  and  xxxix.  God  can  easily  niunlebt  the 
folly  of  the  greatest  pretenders  to  wisdom.  (2.) 
God  can  lay  to  our  charge  a  thousand  offences,  can 
draw  up  against  us  a  thousand  articles  of  impeach- 
ment, and  we  cannot  answei-  him  so  as  to  acquit 
ourselves  from  the  imputation  of  any  of  them,  out 
must,  by  silence,  give  consent  that  they  aie  all 
true;  we  cannot  set  aside  one  as  foreign,  another  as 
frivolous,  and  another  as  false;  we  cannot,  as  to  one, 
deny  the  fact,  and  plead  not  guilty,  and,  as  to  ano- 
ther, deny  the  fault,  confess,  and  justify;  no,  we  are 
not  able  to  answer  him,  but  must  lay  our  hand  upot, 
our  mouth,  as  Job  did,  {ch.  xl.  4,  5.)  and  cr\, 
Guilty,  Guilty. 

2.  In  combat;  {v.  4.)  Who  hath  hardened  himself 
against  him,  and  hath  firosfiered?  Tlie  answer  is 
very  easy;  You  cannot  produce  any  instance,  from 
the  beginning  of  the  world  to  this  day,  of  any  during 
sinner,  who  has  hardened  himself  against  God,  has 
obstinately  persisted  in  rebellion  against  him,  wlio 
did  not  find  God  too  hard  for  him,  and  pay  dear  for 
his  folly.  They  have  not  prospered  or  had  peace; 
they  have  had  no  comfort  in  it  nor  success.  What 
did  ever  man  get  by  trials  of  skill,  or  trials  of  titles, 
with  his  Maker?  AH  the  opposition  given  to  Gcd, 
is  but  setting  briers  and  thorns  before  a  consuming 
fire;  so  foolish,  so  fruitless,  so  destructive,  is  the 
attempt,  Isa.  xxvii.  4.  1  Cor.  x.  22.  Apostate 
angels  hardened  themselves  against  God,  but  did 
not  prosper,  2  Pet.  ii.  4.  The  dragon  fights,  but  is 
cast  out.  Rev.  xii.  8.  Wricked  men  harden  them- 
selves against  God,  dispute  his  wisdom,  disobey  his 
laws,  are  impenitent  for  their  sins,  and  incorrigible, 
under  their  afflictions;  they  reject  the  offers  of  his 
grace,  and  resist  the  strivings  of  his  Spirit;  they 
make  nothing  of  his  threatenings,  and  make  head 
against  his  interest  in  the  world;  but  have  they 
prospered?  Can  they  prosper?  No,  they  are  but 
treasuring  ufi  for  themselves  wrath  agaijist  the  day 
of  wrath.  They  that  roll  this  stone,  will  find  it 
return  upon  them. 

II.  He  proves  it  by  showing  what  a  God  he  is, 
with  whom  we  have  to  do:  He  is  ivise  in  heart,  and 
therefore  we  cannot  answer  him  at  law;  he  is  mighty 
m  strejigth,  and  therefore  we  cannot  fight  it  out 
with  him.  It  is  the  greatest  madness  that  can  be, 
to  think  to  contend  with  a  God  of  infinite  wisdom 
and  power,  who  knows  every  thing,  and  can  do 
every  thing;  who  can  be  neither  outwitted  nor  over- 
powered. The  Devil  promised  himself  that  Job, 
in  the  day  of  his  affliction,  would  curse  God,  and 
speak  ill  of  him,  but,  instead  of  tliat,  he  sets  him- 
self to  honour  God,  and  to  speak  highly  of  him. 
As  much  pained  as  he  is,  and  as  much  taken  up 
with  his  own  miseries,  when  he  has  occasion  to 
mention  the  wisdom  and  power  of  God,  he  forgets 
his  complaints,  dwells  with  delight,  and  expatiates 
with  a  flood  of  eloquence,  upon  that  noble  useful 
subject. 

Evidences  of  the  wisdom  and  power  of  God  he 
fetches, 

1.  From  the  kingdom  of  nature,  in  which  the  God 
of  nature  acts  with  an  uncontrollable  power,  and 
does  what  he  pleases;  for  all  the  orders  and  all  the 
powers  of  nature  are  derived  from  him,  and  depend 
upon  him. 

(1.)  When  he  pleases,  he  alters  the  course  of  na- 
ture, and  turns  back  its  streams,  v.  5"7.     By  the 
common  law  of  nature,  the  mountains  are  settled, 
and  are  therefore  called  everlasting  mountains;  the 
earth  is  established,  and  cannot  be  removed,  (Ps. 
xciii.    1.)  and  the  pillars  thereof  are  immoveably 
I  fixed,  the  sun  rises  in  its  season,  and  the  stars  shcci 
j  their  influences  on  this  lower  world  ;    but,   when 
'  God  pleases,  he  can  not  only  drive  out  of  tlie  com 
1  nion  track,  but  inveit  the  order,  and  change  the 


JOB,  IX. 


51 


law,  of  nature.  [1.]  Nothing  more  firm  than  the 
mountains:  when  we  speak,  of  removing  mountains, 
•we  mean  that  which  is  impossible;  yet  the  divine 
power  can  make  them  change  their  seat;  he  removes 
them,  and  they  know  not;  removes  them  whether 
they  will  or  no;  he  can  make  them  lower  their 
heads;  he  can  level  them,  and  overturn  them  in  his 
ajiger;  he  can  spread  the  mountains  as  easily  as  the 
husbandman  spreads  the  mole-hills,  be  they  ever  so 
high,  and  large,  and  rocky.  Men  have  nmch  ado 
to  pass  over  them;  but  God,  when  he  pleases,  can 
make  them  pass  away.  He  made  Sinai  shake,  Ps. 
Ixviii.  8.  The  hills  skijificd,  Ps.  cxiv.  4.  The 
everlasting  rnoioitains  ivere  scattered,  Hab.  iii.  6. 
[2.]  Nothing  more  fixed  than  the  earth  on  its  axle- 
tree;  yet  God  can,  when  he  pleases,  shake  that  out 
of  its  place,  heave  it  oft"  its  centre,  and  make  even 
its  pillars  t  >  tremble;  what  seemed  to  support  it, 
will  itself  need  support,  when  God  gi\  es  it  a  shock. 
See  h((W  much  we  are  indebted  to  God's  patience; 
(iud  lias  power  enougli  to  shake  the  earth  from 
ur.dei- that  guilty  race  of  mankind,  which  makes  it 
groan  under  the  burthen  of  sin,  and  so  to  shake  the 
ivicked  out  of  it;  {ch.  xxxviii.  13.)  yet  he  continues 
the  earth,  and  man  upon  it,  and  makes  it  not  still, 
as  once,  to  swallow  up  the  rebels.  [3.]  Nothing 
more  constant  than  the  rising  sun,  it  never  misses 
its  appointed  time;  yet  God,  when  he  pleases,  can 
suspend  it.  He  that  at  first  commanded  it  to  rise, 
can  countermand  it.  Once  the  sun  was  bid  to  stand, 
iii'.d  anotlier  time  to  retreat,  to  show  that  it  is  still 
under  the  check  of  its  great  Creator.  Thus  great 
is  (iod's  power;  and  how  great  then  is  his  goodness, 
which  causes  his  sun  to  shine  even  upon  the  evil 
and  unthankful,  though  he  could  withhold  it!  He 
that  made  the  stars  also,  can,  if  lie  pleases,  seal 
tliem  up,  and  hide  them  from  our  eyes.  By  earth- 
quakes, and  subterraneous  fires,  mountains  have 
sometimes  been  removed,  and  the  earth  shaken: 
in  very  dark  and  cloudy  days  and  nights,  it  seems 
to  us  as  if  the  sun  were  forbidden  to  rise,  and  the 
stars  were  sealed  up.  Acts  xxvii.  20.  It  is  sufficient 
to  say,  that  Job  here  speaks  of  what  God  can  do; 
but  if  we  must  understand  it  of  what  he  has  done  in 
fact,  all  these  verses  may  perhaps  be  applied  to 
Noah's  flood,  when  the  mountains  of  the  eai'th  were 
shaken,  and  the  sun  and  stars  were  darkened.  The 
world  that  now  is,  we  believe  to  be  reserved  for  that 
fire  which  will  consume  the  mountains,  and  melt 
the  earth  with  its  fervent  lieat,  and  which  will  turn 
the  sun  into  darkness. 

(2.)  As  long  as  he  pleases,  he  preserves  the  settled 
course  and  order  of  nature;  and  this  is  a  continued 
creation.  He  himself  alone,  by  his  own  power,  and 
without  the  assistance  of  any  other,  [1.]  S/ireads 
out  the  heaven;  {v.  8. )  not  only  did  spread  them  out 
at  first,  but  still  spreads  them  out,  that  is,  keeps 
them  spread  out;  for  otherwise  they  would  of  them- 
selves roll  together  like  a  scroll  of  parchment.  [2.  ] 
He  (reads  u/ion  the  roaves  of  the  sea;  that  is,  he 
suppresses  them  and  keeps  them  under,  that  they 
return  not  to  deluge  the  earth;  (Ps.  civ.  9.)  which 
is  gi\en  as  a  reason  why  we  should  all  fear  God,  and 
stand  in  awe  of  him,  Jer.  v.  22.  He  is  mightier  than 
the  proud  waves,  Ps.  xciii.  4. — Ixv.  7.  [3.]  He 
makes  the  constellations;  three  are  named  for  all 
the  rest,  {v.  9.)  Arcturus,  Orion,  and  Pleiades,  and, 
in  general,  the  chambers  of  the  south:  the  stars  of 
which  these  are  composed,  he  madeat  first,  and  put 
into  tliat  order,  and  he  still  makes  them,  preserves 
them  in  being,  and  guides  their  motions;  he  makes 
them  to  be  what  they  are  to  man,  and  inclines  the 
hearts  of  men  to  observe  them,  which  the  beasts  are 
not  capable  of  doing.  Not  only  those  stars  which 
we  see  and  give  names  to,  but  those  also  in  the  other 
hemisphere,  about  the  antarctic  pole,  which  never 
come  in  our  sight,  called  here  the  chambers  of  the 


south,  are  under  the  divine  direction  and  dominion. 
How  wise  is  he  then,  and  how  mighty! 

2.  Evidences  are  here  fetched  from  the  kingdom 
of  Providence,  that  special  Providence  which  is 
conversant  about  the  affairs  of  the  children  of  men. 
Consider  what  God  does  in  the  government  of  the 
world,  and  you  will  say.  He  is  wise  in  heart,  aJid 
mighty  in  strength, 

(1. )  He  does  many  things  and  great,  many  and 
great  to  admiration,  v.  10.  Job  here  says  the  same 
that  Eliphaz  had  said;  {ch.  v.  9.)  and,  in  the  origi- 
nal, in  the  very  same  words,  not  declining  to  speak 
after  him,  though  now  his  antagonist.  God  is  a  great 
God,  and  doeth  great  things,  a  wonder-working 
God;  his  works  of  wonder  are  so  many  that  we  can- 
not number  them,  and  so  mysterious  that  we  cannot 
find  them  out.     O  the  depth  of  his  counsels! 

(2.)  He  acts  invisibly  and  undiscerned,  Tc.  11.  He 
goes  by  me  in  his  operations,  and  I  see  him  not,  I 
perceive  him  not;  his  way  is  in  the  sea,  Ps.  lxx\  ii. 
19.  The  operations  of  second  causes  are  common- 
ly obvious  to  sense,  but  God  doeth  all  about  us,  and 
yet  we  see  him  not.  Acts  xvii.  23.  Our  finite  under- 
standings cannot  fathom  his  counsels,  apprehend  his 
motions,  or  comprehend  the  measures  he  takes. 
We  are  therefore  incompetent  judges  of  God's  pro- 
ceedings, because  we  know  not  what  he  doeth,  or 
what  he  designeth.  The  arcana  imfierii — secrets 
of  government,  are  things  above  us,  which  therefore 
we  must  not  pretend  to  expound,  or  comment  upon. 

(3.)  He  acts  with  an  incontestable  sovereignty, 
V.  12.  He  takes  away  our  creature-comforts  and 
confidences,  when  and  as  he  pleases,  takes  away 
health,  estate,  relations,  friends,  takes  away  life 
itself;  whatever  goes,  it  is  he  that  takes  it;  by  what 
hand  soever  it  is  removed,  his  hand  must  be  ac- 
knowledged in  it;  the  Lord  takes  away,  and  who 
can  hinder  him?  Whocan  turn  him  away?  Marg. 
Who  shall  make  him.  restore?  So  some.  Who  can 
dissuade  him,  or  alter  his  counsels.-*  Who  can  re- 
sist him,  or  oppose  his  operations?  Who  can  con- 
trol him,  or  call  him  to  an  account  for  it?  What 
action  can  be  brought  against  him?  Or  who  will  say 
unto  him,  JlTiat  dost  thou?  Or,  Why  dost  thou  so? 
D  m.  iv.  35.  God  is  not  obliged  to  give  us  a  reason 
of  what  he  doeth.  The  meaning  of  his  proceedings 
we  know  not  now;  it  will  be  time  enough  to  know 
hereafter,  when  it  will  appear  that  what  seemed 
now  to  be  done  by  prerogative,  was  done  in  infinite 
wisdom,  and  for  the  best. 

(4.)  He  acts  with  an  irresistible  power,  which 
no  creature  can  resist,  v.  13.  If  God  will  not  with- 
draw his  anger,  (which  he  can  do  when  he  pleases, 
for  he  is  Lord  of  his  anger,  lets  it  out,  or  calls  it  in, 
according  to  his  will,)  the  firoud  helpers  do  stoop 
under  him;  that  is.  He  certainly  breaks  and  crushes 
those  that  proudly  help  one  another  against  him; 
proud  men  set  themselves  against  God  and  his  pro- 
ceedings; in  this  opposition  they  join  hand  in  hand. 
l^ie  kings  of  the  earth  set  themselves,  and  the 
rulers  take  counsel  together,  to  throw  off  his  yoke, 
to  run  down  his  truths,  and  to  persecute  his  people; 
Men  of  Israel,  hel/i.  Acts  xxi.  28.  Ps.  Ixxxiii.  8.  If 
one  enemy  of  God's  kingdom  fall  under  his  judgment, 
the  rest  come  proudly  to  help  that,  and  think  to 
deliver  that  out  of  his  hand:  but  in  vain;  unless  he 
pleases  to  withdraw  his  anger,  (which  he  often  does, 
for  it  is  the  day  of  his  patience,)  the  proud  helpers 
stoop  under  him,  and  fall  with  those  whom  they  de- 
signed to  help.  Who  knows  the  power  of  God's 
anger?  They  who  think  they  have  strengtii 
enough  to  help  others,  will  not  be  able  to  help  them- 
selves against  it. 

14.  How  much  less  shall  I  answer  him, 
rntd  choose  out  my  words  to  reason  with  him? 
15.  Whom,  though  I  were  righteous,  yet 


JOB,  IX. 


would  I  not  answer,  hut  I  would  make  sup- 
plication to  my  Judge.  16.  If  I  had  called, 
and  he  had  answered  me :  yet  would  I  not 
believe  that  he  had  hearkened  unto  ray  voice. 
1 7.  For  he  breaketh  me  with  a  tempest,  and 
multiplieth  my  wounds  without  cause.  1 8. 
He  will  not  suffer  me  to  take  my  breath,  but 
filleth  me  with  bitterness.  19.  If  7  speak  of 
strength,  \o,he  is  strong  :  and  if  of  judgment, 
who  shall  set  me  a  time  fo  plead?  20.  Jf  1 
justify  myself,  mine  own  mouth  shall  con- 
demn me:  if  I  say,  I  am  perfect,  it  shall  al- 
so prove  me  perverse.  21.  Though  I  ivere 
perfect,  yet  would  I  not  know  my  soul :  I 
would  despise  my  life. 

What  Job  had  said  of  man's  utter  inability  to  con- 
tend with  God,  he  here  apjilies  to  himself,  and,  in 
effect,  despairs  of  gaining  his  favour;  which  (some 
think)  arises  from  the  hard  thoughts  he  had  of  God, 
as  one  who,  having  set  himself  against  him,  right  or 
wrong,  would  be  too  hard  for  him.  I  rather  think 
it  arises  from  the  sense  he  had  of  the  imperfection 
of  his  own  righteousness,  and  the  dark  and  cloudy 
apprehensions  which,  at  present,  he  had  of  God's 
displeasure  against  him. 

I.  He  dares  not  dispute  with  God;  (v.  14.)  "If 
the  firoud  helfiers  do  stoop,  under  him,  hoiv  much 
less  shall  I,  a  poor  weak  creature,  (so  far  from  being 
a  helper,  that  I  am  very  helpless,)  hoiv  shall  I  an- 
swer him?  What  can  I  say  against  that  wliit  h  God 
doeth?  If  I  go  about  to  reason  with  him,  he  will 
certainly  be  too  hard  for  me. "  If  th.e  potter  make 
■the  clay  into  a  vessel  of  dishonour,  or  breik  in 
pieces  the  vessel  he  has  made,  shall  the  clay  or  the 
broken  vessel  reason  with  him?  So  absurd  is  the 
man  who  replies  against  God,  or  thinks  to  talk  it 
out  with  him.     No,  let  all  flesh  be  silent  before  him. 

II.  He  dares  not  insist  upon  his  own  justification 
before  God.  Though  he  vindicated  his  own  integ- 
rity to  his  friends,  and  would  not  yield  thut  he  was 
a  hypocrite  and  a  wicked  man,  as  they  suggested, 
yet  he  would  never  plead  it  as  his  righteousness  be- 
fore God.  I  will  never  venture  upon  the  covenant 
of  innocency,  nor  think  to  come  oflPby  virtue  of  that 

job  knew  so  much  of  God,  and  knew  so  much  of 
himself,  that  he  durst  not  insist  upon  his  own  justi- 
fication before  God. 

1.  He  knew  so  much  of  God,  that  he  durst  not 
stand  a  trial  with  him,  t.  15.  19.  He  knew  how  to 
make  his  part  good  with  his  friends,  and  thought 
himself  able  to  deal  with  them;  but,  though  his 
cause  had  been  better  than  it  was,  he  knew  it  was 
to  no  purpose  to  debate  it  with  God. 

(1.)  God  knew  him  better  than  he  knew  himself; 
and  therefore,  {v.  15.)  "Though  I  were  righteous 
in  my  own  apprehension,  and  my  own  heart  did  not 
condemn  me,  yet  God  is  greater  than  my  heart,  and 
knows  those  secret  faults  and  errors  of  mine  which 
I  donot,  and  cannot,  understand,  and  is  able  to  charge 
me  with  them,  and  therefore  I  will  not  answer."  St. 
Paul  speaks  to  the  same  purport;  /  know  nothing 
by  myself,  am  not  conscious  to  myself  of  any  reign- 
ing wickedness,  and  yet  lam  not  hereby  justified, 
1  Cor.  iv.  4.  "  I  dare  not  put  myself  upon  that  issue, 
lest  God  charge  that  upon  me  which  I  did  not  dis- 
cover in  myself. "  .lob  will  therefore  waive  that  plea, 
and  make  sufifilication  to  his  Judge;  that  is,  will  cast 
himself  upon  God's  mercy,  and  not  think  to  come 
off  bv  his  own  merit. 

(2.)  He  had  no  reason  to  think  that  there  was 
anv  thing  in  his  prwc'-s  to  recommend  them  to  the 
divine  acceptance,  or  to  fetch  in  an  answer  of  peace; 


no  worth  or  worthiness  at  all,  to  which  to  ascribe 
their  success;  but  it  must  be  attributed  purely  to  tlie 
grace  and  compassion  of  God,  who  answers  befjre 
we  call,  and  not  because  we  call,  and  gives  gracio.s 
answers  to  our  prayers,  but  not  jTo?-  our  prayers,  v. 
16.  "  If  I  had  called,  and  he  had  answered,  had 
given  the  thing  I  called  to  him  for,  yet,  so  weak  and 
defective  are  my  best  prayers,  that  I  would  not  be- 
lieve he  had  therein  hearkened  to  my  voice;  I  covild 
not  say  that  he  had  saved  with  his  right  /land,  mid 
answered  me,"  (Ps.  Ix.  5.)  "  but  that  he  did  it  pure- 
ly for  his  own  name's  sake."  BislK)p  Patiick  ex- 
pounds it  thus;  "If  I  had  made  buppli  Hiion,  j.nd  he 
had  granted  my  desire,  I  wiiuld  n(,t  think  n\y  pr  .ytr 
had  done  the  business."  JVot  for  your  ■•^akes  be  it 
known  to  you. 

(3.)  His  present  miseries,  which  God  had  Ijn  u;.>ht 
him  into,  notwithstanding  his  integrity,  gave  liun 
too  sensible  a  conviction,  that,  in  the  ordLrini^-  iii.d 
disposing  of  men's  outward  condition  in  th  b  world, 
God  acts  by  sovereignty,  and  tliough  he  ucn  cr  doth 
wrong  to  any,  yet  he  doth  not  e\  er  give  full  u:^iit 
to  all;  that  is,  the  best  do  not  always  fare  best,  in  r 
the  worst  fare  worst,  in  this  life,  because  he  le- 
serves  the  full  and  exact  d'stribution  of  rewards  ;ind 
punishments  for  the  future  state.  Job  was  not  c  n- 
scious  to  himself  of  any  extraordinary  guilt,  and  \et 
fell  under  extraordinary  afflictions,  v.  \7 ,  18.  Every 
man  must  expect  the  wind  to  blow  upon  him,  :i)id 
ruffle  him,  but  Job  was  broken  with  a  tempest; 
every  man,  in  the  midst  of  these  tin  rns  and  briers, 
must  expect  to  be  scratched,  but  Job  was  wounded, 
and  his  wounds  multiplied.  Every  man  must  ex- 
pect a  cross  daily,  and  to  taste  sometimes  of  the 
bitter  cup;  but  poor  Job's  troubles  c  n.e  so  thick 
up'  n  him,  that  he  had  no  breathing  time,  he  was 
filled  with  bitterness;  and  he  presumes  to  say  that 
all  this  was  without  cause,  without  any  great  ])ro- 
vocation  given.  We  have  made  the  best  of  what 
Job  said  hitherto,  though  contrary  to  thp  judgment 
of  many  good  interpreters;  but  here,  no  doubt,  he 
sfiake  unadvisedly  with  his  li/is;  he  i-eflected  on 
God's  goodness,  in  saying  that  he  was  not  s\iffej-ed 
to  take  his  breath,  while  yet  he  hid  such  good  use 
of  his  reason  and  speech  to  be  able  to  talk  thus;  and 
on  his  justice,  in  saying  that  it  was  without  cause. 
Yet  it  is  true,  that,  as,  on  the  one  hand,  there  are 
many  who  are  chargeable  with  moie  sin  than  the 
common  infirmities  of  the  human  nature,  and  yet 
feel  no  more  sorrow  than  that  of  the  common  calami- 
ties of  human  life;  so,  on  the  other  hand,  there  are 
many  who  feel  more  than  the  common  calamities  of 
human  life,  and  yet  are  conscious  to  themselves  of 
no  more  than  the  common  infiimities  of  human 
nature. 

(4.)  He  was  in  no  capacity  at :  11  t"  make  his  part 
good  with  God,  v.  19.  [1.]  Not  by  force  of  arms; 
"I  dare  not  enter  the  lists  of  the  Almighty;  for,  if 
I  speak  of  strength,  and  think  to  come  off  by  that, 
lo,  he  is  strong;  stronger  than  I,  and  will  rertninly 
overpower  me."  There  is  no  disputing  (said' one 
once  to  Csesar)  with  him  that  commands  legions; 
much  less  with  him  that  his  legions  of  angels  at 
command.  Can  thine  heart  endure,  (thy  courage 
and  presence  of  mind,)  or  can  thine  hands  be  strong 
to  defend  thyself,  in  the  days  that  I  shall  deal  with 
thee?  Ezek.  xxii.  14.  [2.]  Not  by  force  of  anv >- 
ments:  "  I  dare  not  try  the  merirs  of  the  cause;  if  I 
speak  of  judgment,  and  insist  upon  my  right,  who 
will  set  me  a  time  to  plead?  There  i.s  no  higher 
power  to  which  I  may  appeal,  no  superior  court  to 
appoint  a  hearing  of  the  cause,  for  He  is  supreme, 
and  from  Him  every  man's  judgment  proceeds, 
which  he  must  abide  by." 

2.  He  knew  so  much  of  himself,  that  he  durst  no' 
stand  a  trial,  v.  20,  21.  "If  I  go  about  to  justify 
mvself,  and  to  plead  arigh*eousnc?s  of  my  own,  my 


JOB,  IX. 


53 


defence  will  be  my  offence;  and  mme  own  mouth 
«'/ ./('  coiiilf-ntn  me,  even  when  it  goes  about  to  ac- 
quit me."  A  good  man,  who  knows  the  deceitful- 
ness  of  his  own  heart,  and  is  jealous  over  it  with  a 
g'^d  y  je  lio  sy,  and  h.is  often  discovered  that  amiss 
tiierc,  wiicli  had  long  lain  undiscovered,  is  suspi- 
cious of  more  evil  in  himself  than  he  is  really  con- 
scious of,  and  therefore  will  Ijy  no  means  think,  of 
justifying  himself  before  God.  If  we  say,  "We 
liave  no  sin,"  we  not  only  deceive  oui'selves,  but 
we  aff  out  God,  for  we  sin  in  sayingso,  and  give  the 
lie  to  die  scripture,  which  has  concluded  all  under  sin. 
"If  I  s.iy,  I  am  perfect,  I  am  sinless,  God  has 
nothing  to  lay  to  my  charge,  my  very  sayingso  shall 
prove  me  perverse,  proud,  ignorant,  and  presump- 
tu  us.  Nay,  though  I  were  perfect,  though  God 
suould  pronounce  ine  just,  yet  would  I  not  know 
my  soul;  I  would  not  be  in  care  about  the  prolong- 
ing of  my  life,  while  it  is  loaded  with  all  these  mi- 
series."  Or,  "  Though  I  were  free  from  gross  sin, 
though  my  conscience  should  not  charge  me  with 
any  enormous  crime,  yet  would  I  not  believe  my 
own  heart  so  far  as  to  insist  upon  my  innocency,  nor 
think  my  life  worth  striving  for  with  God."  In 
short,  it  is  folly  to  contend  with  God,  and  our  wis- 
dom, as  well  as  duty,  to  submit  to  him,  and  throw 
ourselves  at  his  feet. 

22.  Tliis  is  one  things  therefore  f  said  z7, 
He  destroyetli  the  perfect  and  the  wicked. 
23.  If  the  scourge  slay  suddenly,  he  will 
laugh  at  the  trial  of  the  innocent.  24.  The 
earth  is  given  into  the  hand  of  the  wicked  : 
he  covereth  the  faces  of  the  judges  thereof; 
if  not,  where,  and  who  is  he  ? 

Here  Job  touches  briefly  upon  the  main  point  now 
in  dispute  between  him  and  his  friends.  They  main- 
tained that  those  who  are  righteous  and  good  always 
prosper  m  this  world,  and  none  but  the  wicked  are 
in  misery  and  distress;  he  asserted,  on  the  contrary, 
that  it  is  a  common  thing  for  the  wicked  to  prosper, 
and  the  righteous  to  be  greatly  afflicted:  this  is  the 
one  thing,  the  chief  thing,  wherein  he  and  his  friends 
differed;  and  they  had  not  proved  their  assertion; 
therefore  he  abides  by  his;  "  I  said  it,  and  say  it 
again,  that  all  things  come  alike  to  all." 

Now  it  must  be  owned, 

1.  That  there  is  very  much  truth  in  what  Job 
here  means;  that  temporal  judgments,  when  they 
are,  set  abroad,  fall  both  upon  good  and  bad,  and 
the  destroying  angel  seldom  distinguishes  (though 
once  he  did)  between  the  houses  of  the  Israelites 
and  the  houses  of  the  Egyptians. 

In  the  judgment  of  Sodom,  indeed,  which  is  call- 
ed the  vengeance  of  eternal  Jire,  (Jude  vii. )  far  be 
it  from  (iod  to  slay  the  righteous  with  the  wicked, 
arid  that  the  righteous  should  be  as  the  wicked; 
(Gen.  xviii.  25.)  but  in  judgments  merely  temporal 
the  riirhteous  have  their  share,  and  sometimes  the 
K''eatest  sh  ire.  The  sword  devours  one  as  well  as 
anotlier,  Jnsiah  as  well  as  Ahab.  Thus  God  de- 
Kfrmis  the  perfect  and  the  wicked,  involves  them 
both  in  the  same  common  ruin;  good  and  bad  were 
sent  together  into  Babylon,  Jer.  xxiv.  5,  9.  If  the 
scourge  slay  suddenly,  and  sweep  down  all  before 
It,  God  will  be  well  pleased  to  see  how  the  same 
Ncouree,  which  is  the  perdition  of  the  wicked,  is  the 
trial  of  the  innocent,  and  of  their  faith,  which  will 
he  found  unto  firaUte,  and  honour,  and  glory,  1  Pet. 
1.  7.  ^'s.  Ixvi.  10. 

Against  the  just  tli'  Almighty's  arrows  fly, 
For  he  delisihif!  ihp  innocehl  to  try  : 
To  show  their  constant  and  their  God-iike  mind, 
Not  by  afflictions  broken,  but  refin'd. 

Sir  R.  Blackuore 


Let  this  reconcile  God's  children  to  their  trou- 
bles; they  are  but  trials,  designed  for  their  honour 
and  benefit;  and,  if  God  be  pleased  with  them,  let 
not  them  be  displeased;  if  he  laugh  at  the  trial  of 
the  innocent,  knowing  how  glorious  the  issue  of  it 
will  be,  at  destruction  and  famine  let  them  also 
laugh,  {ch.  V.  22. )  and  triumph  over  them,  saying, 
O  death,  where  is  thy  sting! 

On  the  other  hand,  the  wicked  are  so  far  from 
being  made  the  marks  of  God's  judgments,  that  the 
earth  is  given  into  their  hand,  v.  24.  They  enjoy 
large  possessions  and  great  power,  have  what  they 
will,  and  do  what  they  will.  Into  the  hand  of  (he 
wicked  o)ie:  in  the  original,  it  is  singular;  the  Devil, 
that  wicked  one,  is  called  the  god  of  this  world,  and 
boasts  that  into  his  hands  it  is  delivered,  Luke  iv.  6. 
Or,  into  the  hand  of  a  wicked  man,  meaning  (as 
Bishop  Patrick  and  the  Assembly's  Annotations 
conjecture)  some  noted  tyrant  then  living  in  those 
parts,  whose  great  wickedness  and  great  prosperity 
were  well  known  both  to  Job  and  his  friends.  The 
wicked  have  the  earth  given  them,  but  the  righte- 
ous have  heaven  given  them;  and  which  is  better — 
heaven  without  earth,  or  earth  without  heaven? 
God,  in  his  providence,  advances  wicked  men, 
while  he  covers  the  faces  of  those  who  are  fit  to  be 
judges,  who  are  wise  and  good,  and  qualified  for 
government,  and  buries  them  alive  in  obscurity; 
perhaps  suffers  them  to  be  run  down  and  condemn- 
ed, and  to  have  their  faces  covered  as  criminals,  by 
those  wicked  ones  into  whose  hand  the  earth  is 
given.  We  daily  see  this  is  done;  if  it  be  not  God 
that  doeth  it,  where  and  who  is  he  that  doeth  it? 
To  whom  can  it  be  ascribed  but  to  Him  that  rules 
in  the  kingdoms  of  men,  and  gives  them  to  whom 
he  will?  Dan.  iv.  32. 

2.  Yet  it  must  be  owned  that  there  is  too  much 
passion  in  what  Job  here  says.  The  manner  of  ex- 
pression is  peevish:  when  he  meant  that  God  afflicts, 
he  ought  not  to  have  said.  He  destroys  both  the 
perfect  and  the  wicked:  when  he  meant  that  God 
pleases  himself  with  the  trial  of  the  innocent,  he 
ought  not  to  ha\  e  said.  He  laughs  at  it,  for  he  doth 
not  afflict  willingly.  When  the  spirit  is  heated, 
either  with  dispute  or  with  discontent,  we  have 
need  to  set  a  watch  before  the  door  of  our  lips,  that 
we  may  observe  decorum  in  speaking  of  divine 
things. 

25.  Now  my  days  are  swifter  than  a  post : 
they  flee  away,  they  see  no  good.  26.  They 
are  passed  away  as  the  swift  ships;  as  the 
eagle  that  hasteth  to  the  prey.  27.  If  I  say, 
I  will  forget  my  complaint,  I  will  leave  ofif 
my  heaviness,  and  comfort  myself;  28.  I 
am  afraid  of  all  my  sorrows,  1  know  that 
thou  wilt  not  hold  me  innocent.  29.  If  I 
be  wicked,  why  then  labour  I  in  vain?  30. 
If  I  wash  myself  with  snow-water,  and 
make  my  hands  never  so  clean;  31.  Yet 
shalt  thou  plunge  me  in  the  ditch,  and  mine 
own  clothes  shall  abhor  me.  32.  For  he  is 
not  a  man,  as  I  am,  that  I  should  answer 
him,  and  we  should  come  together  in  judg- 
ment. 33.  Neither  is  there  any  days-man 
betwixt  us,  that  might  lay  his  hand  upon  us 
both.  34.  Let  him  take  his  rod  away  from 
me,  and  let  not  his  fear  terrify  me;  35. 
Then  would  I  speak,  and  not  fear  him :  but 
it  is  not  so  with  me. 

Job  here  grows  more  and  more  querulous,  and 


54 


JOB,  IX. 


does  not  conclude  this  chapter  with  such  awful  ex- 
pressions of  God's  wisdom  and  justice  as  he  began 
with.  They  that  indulge  a  complaining  humour, 
know  not  to  what  indecencies,  nay  to  what  impie- 
ties, it  will  hurry  them.  The  beginning  of  that 
strife  with  God  is  as  the  letting  forth  of  water; 
therefore  leave  jt  off,  before  it  be  meddled  with. 
When  we  are  in  trouble,  we  are  allowed  to  com- 
plain to  God,  as  the  Psalmist,  often,  but  must  by 
no  means  complain  q/God,  as  Job  here. 

I.  His  complaint  here  of  the  passing  away  of  the 
days  of  his  prosperity  is  proper;  {y.  25,  26.)  "My 
days,  that  is,  all  my  good  days,  are  gone,  never  to 
return;  gone  of  a  sudden,  gone  ere  I  was  aware: 
never  did  any  courier  that  went  express,"  (like 
Cushi  and  Ahimaaz,)  "with  good  tidings,  make 
such  haste  as  all  my  comforts  did  from  me;  ne\er 
d'.d  ship  sail  to  its  port,  never  did  eagle  fly  upon  his 
l)rey,  with  such  incredible  swiftness;  nor  does  there 
1  emain  any  traces  of  my  prosperity,  any  more  than 
there  does  of  an  eagle,  in  the  air,  or  a  ship  in  the 
sea,"  Prov.  xxx.  19.  See  here,  1.  How  swift  the 
motion  of  time  is;  it  is  always  upon  the  wing,  h;  s- 
tening  to  its  period;  it  stays  for  no  man.  What  lit- 
tle need  have  we  of  pastimes,  and  what  great  need 
to  redeem  time,  when  time  runs  out,  runs  on  so 
fast  towards  eternity,  which  comes  as  time  goes! 
2.  How  vain  the  enjoyments  of  time  are,  which  we 
may  be  quite  deprived  of  while  yet  time  continues! 
Our  day  may  be  lou;  er  than  the  sun-shine  of  our 
prosperity;  and  when  that  is  gone,  it  is  as  if  it  had 
not  been.  The  remembrance  of  having  done  our 
duty  will  be  pleasing  afterward;  so  will  not  the  re- 
membrance of  our  having  got  a  great  deal  of  world- 
ly wealth,  when  it  is  all  lost  and  gone.  They  flee 
away,  past  recall;  they  see  no  good,  andlea\e  none 
behind  them. 

n.  His  complaint  of  his  present  uneasiness  is  ex- 
cusable, V.  '27,  28.  1.  It  should  seem  he  did  his 
endeavour  to  quiet  and  compose  himself,  as  his 
friends  advised  him.  Tliat  was  the  good  he  would 
do:  he  would  fain  forget  his  complaints  and  praise 
God,  would  leave  off  his  heaviness  and  comfort  him- 
self, that  he  might  be  fit  for  converse  both  with 
'iod  and  man;  but,  2.  He  found  he  could  not  do  it; 
"  I  am  afraid  of  all  my  sorrows;  then  when  I  strive 
most  against  my  trouble,  it  prevails  most  over  me, 
and  proves  too  hard  for  me!"  It  is  easier,  in  such 
a  case,  to  know  what  we  should  do  than  to  do  it;  to 
know  what  temper  we  should  be  in  than  to  get  into 
that  temper,  and  keep  in  it.  It  is  easy  to  preach 
patience  to  those  that  are  in  trouble,  and  to  tell  them 
they  must  forget  their  complaints,  and  comfort 
themselves;  but  it  is  not  so  soon  done  as  said.  Fear 
and  sorrow  are  tyrannizing  things,  not  easily  brought 
into  the  subjection  they  ought  to  be  kept  in  to  reli- 
gion and  right  reason. 

III.  But  his  complaint  of  God,  as  implacable  and 
inexorable,  was  by  no  me;ins  to  be  excused.  It  was 
the  language  of  his  corruption.  He  knew  better 
things,  and,  at  another  time,  would  ha\  e  been  far 
from  harbouring  any  such  hard  thoughts  of  God  as 
now  broke  in  upon  his  spirit,  and  broke  out  in  these 
passionate  complaints.  Good  men  do  not  always 
speak  like  themselves;  but  God  considers  their 
frame,  and  the  strength  of  their  temptations;  gives 
them  leave  afterward  to  imsay  it  by  repentance, 
and  will  not  lay  it  to  their  charge. 

Job  seems  to  speak  here, 

1.  As  if  he  despaired  of  obtaining  from  God  any 
relief  or  redress  of  his  grievances,  though  he  should 
produce  ever  so  good  proofs  of  his  integrity;  "/ 
know  thou  ivilt  not  hold  me  innocent;  my  afflictions 
have  continued  so  long  upon  me,  and  increased  so 
fast,  that  I  do  not  expect  thou  wilt  ever  clear  up 
my  innocency  by  delivering  me  out  of  them,  and 
restoring  me  to  a  prosperous  condition.     Right  or 


wrong,  I  must  be  treated  as  a  wicked  man;  my 
friends  will  continue  to  think  so  of  me,  and  God  will 
continue  upon  me  the  afflictions  which  give  them 
occasion  to  think  so;  why  then  do  I  labour  in  \  ain 
to  clear  myself,  and  maintain  my  own  integrity.''" 
V.  29.  It  is  to  no  purpose  to  speak  in  a  cause  that 
is  already  pre-judgcd.  With  men  it  is  often  labour 
in  \  ain  for  the  most  innocent  to  go  about  to  clear 
themselves;  they  must  be  adjudged  guilty,  though 
the  evidence  be  ever  so  plain  for  them:  but  it  is  not 
so  in  cur  dealings  with  Gcd,  who  is  the  Patron  cf 
oppressed  innocency,  and  to  whom  it  was  never  in 
vain  to  commit  a  rightecus  cause. 

Nay,  he  not  only  despairs  of  relief,  but  expects 
that  his  endeavour  to  clear  himself  would  render 
him  yet  more  obnoxious;  {y.  30,  31.)  "  Jf  I  wash 
myself  with  snow-water,  and  make  my  integrity 
ever  so  evident,  it  will  be  all  to  no  purpose,  judg- 
ment must  go  against  me,  thou  shalt  plunge  me  in 
the  ditch,"  (the  pit  of  destruction,  so  some,  or  rather 
the  filthy  kennel,  or  sewer,)  "which  will  make  me 
so  oftensi\e  in  the  nostrils  of  all  about  me,  that  my 
own  cli  thes  shall  abhor  me,  and  I-shall  even  loathe 
to  touch  myself."  He  saw  his  afflictions  coming 
from  God,  those  were  the  things  that  blackened 
him  in  the  eye  of  his  friends,  and,  upon  that  score, 
he  complained  of  them,  and  of  the  continuance  of 
them,  as  the  ruin,  not  only  of  his  comfoit,  but  of 
his  reputation.  Yet  these  words  are  capable  of  a 
good  consti'uction.  If  we  be  ever  so  industrious  to 
justify  oui  sel\  es  before  men,  and  to  preserve  cur 
credit  with  them,  if  we  keep  our  hands  ever  so 
clean  from  the  pollutions  of  gross  sin,  which  fall 
under  the  eye  of  the  world;  yet  God;  who  knows 
our  hearts,  can  charge  us  with  so  much  secret  sin 
as  will  for  ever  take  off"  all  our  pretensions  to  purity 
and  innocency,  and  make  us  see  ourselves  odious  in 
the  sight  of  the  holy  God.  Paul,  while  a  Pharisee, 
made  his  hands  very  clean;  but  when  the  c(  m- 
mandment  came,  and  discovered  to  him  his  heart- 
sins,  made  him  know  lust,  that  /ilunged  him  in  the 
ditch. 

2.  As  if  he  despaired  to  have  so  much  as  a  fair 
hearing  with  God,  and  that  were  hard  indeed. 

(1.)  Hecomplainsthat  he  wasnotupon  even  terms 
with  God;  (r.  32.)  "  He  is  not  a  man,  as  I  am.  I 
could  venture  to  dispute  with  a  man  like  myself, 
(the  potsherds  may  stri\  e  with  the  potsherds  rf  the 
earth,)  but  he  is  infinitely  abo\e  me,  and  thevef<  re 
I  dare  not  enter  the  lists  with  him,  I  shall  certainly 
be  cast  off"if  I  contend  with  him."  Note,  [1.]  God 
is  not  a  man  as  we  are.  Of  the  greatest  princes  we 
may  say,  "They  are  men  .is  we  are,"  but  net  of 
the  great  God.  His  thoughts  and  ways  are  infi- 
nitely above  ours,  and  we  must  not  measure  l-.im 
by  ourselves.  Man  is  foolish  and  weak,  frail  and 
fickle,  Ijut  God  is  not.  We  are  depending,  (h'ing. 
creatures;  he  the  independent  and  immortal  Crea- 
tor. [2.]  The  consideration  of  this  should  keep  us 
\  ery  low,  and  very  silent,  before  God.  Let  us  not 
make  ourselves  equal  with  God,  'but  always  eye 
him  as  infinitely  above  us. 

(2.)  That  there  was  no  arbitrator  or  umpire  to 
adjust  the  differences  between  him  and  God,  and 
to  determine  the  controversy;  (z'.  55.)  A'either  is 
there  any  daysman.  This  complaint  that  there 
was  not,  is,  in  effect,  a  wish  that  there  were,  and 
so  the  LXX  read  it;  O  that  there  were  a  mediator 
between  us!  Job  would  gladly  refer  the  matter, 
but  no  creature  was  capable  of  being  a  referee,  and 
therefore  he  must  even  refer  it  still  to  God  himself, 
and  resolve  to  acquiesce  in  his  judgment.  Our  Lord 
Jesus  is  the  blessed  Daysman,  who  has  mediated 
between  Heaven  and  earth,  has  laid  his  hand  upon 
us  both;  tn  him  the  Father  has  committed  all  judg 
ment,  and  we  must:  but  this  nvtter  was  not  then 
l.rought  to  so  clear  a  light  as  it  is  now  by  the  gi  s- 


JOB,  X. 


55 


pel,  which  leaves  no  room  for  such  a  conij)laini  ;»» 
tliih. 

(3.)  That  the  tevnjrs  of  God,  uhich  set  them- 
selves in  array  against  him,  put  him  into  such  con- 
fusion, that  lie  knew  not  h(  w  to  address  himself  to 
God  with  the  confident  e  with  which  he  was  ft)r- 
merly  wont  to  approach  hiiTi;  {v.  34,  35.)  "Beside 
the  distance  which  I  am  kept  at  by  his  infinite 
transcendency,  his  present  dealings  with  me  are 
very  discouraging.  LcC  him  take  his  rod  away  frovi 
me:"  he  me.\ns  not  so  much  his  outward  afflictions, 
as  the  loud  which  lay  upon  his  spirit  from  the  ap- 
prehensions of  (iod's  wrath;  tiuit  was  his  fear  which 
terrified  liim:  "  Let  that  be  lemovcd,  let  me  reco- 
ver the  sight  of  his  mercy,  and  not  be  amazed  with 
the  sight  of  nothing  but  his  terrors,  and  then  I  would 
speak,  and  order  my  cause  before  him.  But  it  is 
not  so  with  me,  the  cloud  does  not  at  all  scatter, 
the  wrath  of  God  still  fastens  upon  me,  and  preys 
on  my  spirits,  as  much  as  ever;  and  what  to  do  I 
kno,w  not." 

From  all  this  let  us  take  occasion,  [1.]  To  stand 
in  awe  of  God,  and  to  fear  the  power  of  his  wrath. 
If  ^ood  men  hive  been  put  into  such  consternation 
by  it,  nuhere  shall  the  zingodly  and  the  aimier  afi- 
fieur?  [2.]  To  pity  th<jse  that  are  wounded  in 
spirit,  and  pray  earnestly  for  them,  because  in  that 
condition  they  know  not  how  to  pray  for  themselves. 
[3.]  Carefully  to  keep  up  good  thoughts  of  God  in 
our  minds,  for  hard  thoughts  of  him  are  the  inlets 
of  much  mischief.  [4.]  To  bless  God  that  we  are 
not  in  such  a  disconsolate  condition  as  poor  Job  was 
here  in,  but  that  we  walk  in  the  light  of  the  Lord; 
let  us  rejoice  therein,  but  rejoice  with  trejiibling. 

CHAP.  X. 

Job  owns  here  that  he  was  full  of  confusion;  (v.  15.)  and 
as  he  was,  so  was  his  discourse:  he  knew  not  what  to 
say,  and'  perhaps  sometimes  scarcely  knew  what  he  said. 
In  this  chapter,  I.  He  complains  of  the  hardships  he  was 
under;  (v.  1  . .  7.)  and  then  comforts  himself  with  this, 
that  he  was  in  the  hand  of  the  God  that  made  him,  and 
pleads  that,  v.  8 .  .  13.  II.  He  complains  again  of  the 
severity  of  God's  dealings  with  him,  (v.  14.  .  17.)  and 
then  comforts  himself  with  this,  that  death  would  put  an 
end  to  his  troubles,  v.  18  .  .  22. 

1 . 1%/rY  soul  is  weary  of  my  life  :  I  will 
XTJL  leave  my  complaint  upon  myself; 
I  will  speak  in  the  bitterness  of  my  soul.  2. 
I  will  say  unto  God,  Do  not  condemn  me ; 
show  me  wherefore  thou  contendest  with 
me.  3.  Is  it  good  unto  thee  that  thou 
shouldest  oppress,  that  thou  shouldest  de- 
spise the  work  of  thy  hands,  and  shine  upon 
the  counsel  of  the  wicked?  4.  Hast  thou 
eyes  of  flesh?  or  seest  thou  as  man  seeth? 
5,  Are  thy  days  as  the  days  of  man?  are 
thy  years  as  man's  days?  6.  That  thou 
inquirest  after  mine  iniquity,  and  searchest 
after  my  sin?  7.  Thou  knowest  that  I  am 
not  wicked  ;  and  there  is  none  that  can  de- 
liver out  of  thy  hand. 

Here  is, 

I.  A  passionate  resolution  to  persist  in  his  com- 
plaint, V.  1.  Being  daunted  vvith  the  dread  of  God's 
majesty,  so  that  he  could  not  plead  his  cause  with 
him,  he  resolves  to  give  himself  some  ease  by  giving 
vent  to  his  resentments.  He  begins  with  vehement 
language,  "  Aly  soul  is  weary  of  my  life,  weary  of 
this  body,  and  impatient  to  get  clear  of  it,  fallen  out 
with  life,  and  displeased  at  it,  sick  of  it,  and  longing 
for  death."    Through  the  weakness  of  grace,  he 


Went  contrary  to  the  dictates  even  of  nature  itself 
\\'e  slKHild  act  more  like  men,  did  we  act  more 
like  sdin:s:  faith  and  patience  would  keep  us  from 
being  weary  of  our  li\es,  (and  cruel  to  them,  as 
some  I'cad  it,)  even  then  when  Providence  has 
made  them  niost  wearisome  to  us;  for  that  is  to  be 
weary  of  (iod's  correction.  Job,  being  weary  of  his 
life,  and  having  ease  no  other  way,  resolves  to  coir,- 
plain,  resoh  es  to  speak:  he  will  not  give  vent  to  his 
soul  by  violent  hands,  but  he  will  give  vent  to  the 
bitterness  of  his  soul  by  \iolent  words.  Losers 
think  they  may  have  leave  to  speak;  and  unbi  idled 
passions,  as  well  as  unbridled  appetites,  are  apt  to 
think  it  an  excuse  for  their  excursions,  that  they 
cannot  help  it;  but  what  have  we  wisdom  and  grace 
for,  but  to  keep  the  mouth  as  with  a  bridle.^  Job's 
corruption  speaks  here,  yet  grace  puts  in  a  word: 
1.  He  will  complain,  but  he  will  leave  his  com- 
jjlaint  upon  himself:  he  would  not  impeach  God, 
nor  charge  him  with  unrighteousness  or  unkindness; 
but,  though  he  knew  not  particularly  the  ground  ct 
God's  controversy  with  him,  and  the  cause  of  ac- 
tion, yet,  in  the  general,  he  would  suppc'se  it  to  be 
in  himself,  and  willingly  bear  all  the  blame.  2.  He 
will  speak,  but  it  shall  be  the  bitterness  of  his  soul 
that  he  will  express,  not  his  settled  judgment.  If 
I  speak  amiss,  it  is  not  1,  but  sin  that  dwells  in  me. 
not  my  soul,  but  its  bitterness. 

U.  A  humble  petition  to  God.  He  will  speak, 
but  tlie  first  word  shall  be  a  prayer,  and,  as  I  am 
willing  to  understand  it,  it  is  a  good  prayer,  v.  2. 
1.  That  he  might  be  delivered  from  the  sting  of  his 
afflictions,  which  is  sin;  "Do  not  condemn  me,  do 
not  separate  me  for  ever  from  thee.  Though  I  lie 
under  the  cross,  let  me  not  lie  under  the  curse; 
though  I  smart  by  the  rod  of  a  Father,  let  me  not 
be  cut  off  by  the  sword  of  a  Judge.  Thou  dost  cor- 
rect me,  I  will  bear  that  as  well  as  I  can,  but  O  do 
not  condemn  me!"  It  is  the  comfort  of  those  who 
are  in  Christ  Jesus,  that,  though  they  are  in  afflic- 
tion, there  is  no  condemnation  to  them,  Rom.  viii. 
1.  Nay,  they  are  chastened  of  the  Lord,  that  they 
may  not  be  co7idemned  with  the  world,  1  Cor.  xi. 
32.  This,  therefore,  we  should  deprecate  above 
any  thing  else,  when  we  are  in  affliction;  "How- 
ever thou  art  pleased  to  deal  with  me.  Lord,  do  not 
condemn  me;  my  friends  condemn  me,  but  do  not 
thou. "  2.  That  he  might  be  made  acquainted  with 
the  true  cause  of  his  afflictions,  and  that  is  sin  too; 
Lord,  shovj  me  wherefore  thou  contendest  with  me. 
When  God  afflicts  us,  he  contends  with  us;  when  he 
contends  with  us,  there  is  always  a  reason.  He  is 
never  angry  without  a  cause,  though  we  are,  and  it 
is  desirable  to  know  what  the  reason  is,  that  we  may 
repent  of,  nv  rtify,  and  forsake,  the  sin  for  which 
God  has  a  controversy  with  us:  in  inquiring  it  out, 
let  conscience  have  leave  to  do  its  office,  and  to  deal 
faithfully  with  us,  as  Gen.  xlii.  21. 

III.  A  peevish  expostulation  with  God  concern- 
ing his  dealings  with  him.  Now  he  speaks  in  the 
bitterness  of  his  soul  indeed,  not  without  some  ill- 
natured  reflections  upon  the  righteousness  of  his 
God. 

1.  He  thinks  it  unbecoming  the  goodness  of  God, 
and  the  mercifulness  of  his  nature,  to  deal  so  hardlv 
with  his  creature,  as  to  lay  upon  him  more  than  he 
can  bear;  (i-.  3.)  Js  it  good  unto  thee  that  thou 
shouldest  oppress?  No,  certainly  it  is  not;  what  he 
approves  not  in  men,  (Lam.  iii,  34.. 36.)  he  will  not 
do  himself.  '*  Lord,  in  dealing  with  me,  thou  secm- 
est  to  oppress  thy  subject,  to  despise  thy  workman- 
ship, and  to  countenance  thine  enemies.  Now, 
Lprd,  what  is  the  meaning  of  this.'*  Such  is  thy  na- 
ture, that  this  cannot  be  a  pleasure  to  thee;  and 
such  is  thy  name,  that  it  cannot  be  an  hrnour  to 
thee;  why  then  dealest  thou  thus  with  me?  What 
*}r'Jlt  is  there  in  my  blood?"  Far  be  it  from  Job  tc 


56 


JOB,  X. 


think  that  God  did  him  wrong,  but  he  is  quite  at  a 
loss  how  to  reconcile  his  providences  with  his  jus- 
tice, as  good  men  have  often  been,  and  must  wait 
until  the  day  shall  declare  it.  Let  us,  therefore, 
now  hai'bour  no  hard  thoughts  of  God,  because  we 
shall  then  see  there  was  no  cause  for  them. 

2.  He  thinks  it  unbecoming  the  infinite  know- 
ledge of  God  to  put  a  prisoner  thus  upon  the  rack, 
as  it  were,  by  torture,  to  extort  a  confession  from 
him,  V.  4«»6. 

(1.)  He  is  sure  that  God  does  not  discover  things, 
nor  judge  of  them,  as  men  do;  he  has  not  eyes  of 
Jlesh,  {-v.  4. )  for  he  is  a  Spirit.  Eyes  of  flesh  can- 
not see  in  the  dark,  but  darkness  hides  not  from 
God.  Eyes  of  flesh  are  but  in  one  place  at  a  time, 
and  can  see  but  a  little  way;  but  the  eyes  of  the 
Lord  are  in  every  filace,  and  run  to  and  fro 
through  the  whole  earth.  Many  things  are  hid 
from  eyes  of  flesh,  the  most  curious  and  piercing; 
there  is  a  fxath  which  even  the  vulture's  eye  hath  not 
seen:  but  nothing  is,  or  can  be,  hid  from  the  eye  of 
God,  to  which  all  things  are  naked  and  open.  Eyes 
of  flesh  see  the  outward  appearance  only,  and  may 
be  imposed  upon,  a  decefitio  visus — an  illusion  of  the 
senses;  but  God  sees  every  thing  truly;  his  sight 
cannot  be  deceived,  for  he  tries  the  heart,  and  is  a 
Witness  to  the  thoughts  and  intents  of  that.  Eyes 
of  flesh  discover  things  gradually,  and  when  we 
gain  the  sight  of  one  thing,  we  lose  the  sight  of  an- 
other, but  God  sees  every  thing  at  one  view.  Eyes 
of  flesh  are  soon  tired,  must  be  closed  e\  ery  night, 
that  they  may  be  refreshed,  and  will  shortly  be 
darkened  by  age,  and  shut  up  by  death,  but  the 
Keeper  of  Israel  neither  slumbers  nor  sleeps,  nor 
does  his  sight  ever  decay.  God  sees  not  as  man  sees; 
that  is,  he  does  not  judge  as  man  judges,  at  the  best 
secundum  allegata  et  probata — according  to  what 
.is  alleged  and  proved,  as  the  thing  appears,  rather 
than  as  it  is,  and  too  often  according  to  the  bias  of 
the  affections,  passions,  prejudices,  and  interest; 
but  we  are  sure  that  the  judgment  of  God  is  accord- 
ing to  truth,  and  that  he  knows  truth,  not  by  infor- 
mation, but  by  his  own  inspection.  Men  discover 
secret  things  by  search,  and  examination  of  wit- 
nesses, comparing  evidence  and  giving  conjectures 
upon  it,  wheedling  or  forcing  the  parties  concerned 
to  confess.  But  God  needs  not  any  of  these  ways  of 
discovery,  he  sees  not  as  man  sees. 

(2.)  He  is  sure  that,  as  God  is  not  short-sighted, 
like  man,  so  he  is  not  short-lived ;  (v.  5. )  "  jire  thy 
days  as  the  days  of  man,  few  and  evil?  Do  they  roil 
onin  succession,  or  are  they  subject  to  change,  like 
the  days  of  man?  No,  by  no  means."  Men  grow 
wiser  by  experience,  and  more  knowing  by  daily 
observation;  with  them,  truth  is  the  daughter  oiF 
time,  and  therefore  they  must  take  time  for  their 
searches,  and,  if  one  experiment  fail,  must  try 
another;  but  it  is  not  so  with  God,  to  him  nothing 
is  past,  nothing  future,  but  every  thing  present. 
The  days  of  time,  by  which  the  life  of  man  is  mea- 
sured, are  nothing  to  the  years  of  eternity,  in  which 
the  life  of  God  is  wrapt  up. 

(3.)  He  therefore  thinks  it  strange  that  God 
should  thus  prolong  his  torture,  and  continue  him 
under  the  confinement  of  this  affliction,  and  neither 
bring  him  to  a  trial,  nor  grant  him  a  release:  as  if 
he  must  take  time  to  inquire  after  his  iniquity,  and 
use  means  to  search  after  his  sin,  v.  6.  Not  as  if 
.Tob  thought  that  God  did  thus  torment  him,  that 
he  might  find  occasion  against  him;  but  his  dealings 
with  him  had  such  an  aspect,  which  was  disho- 
nourable to  God,  and  would  tempt  men  to  think 
him  a  hard  master.  *•  Now,  Lord,  if  thou  wilt  not 
consult  my  comfort,  consult  thine  own  honour;  do 
something  for  thy  ^reat  name,  and  do  not  disgrace 
the  throne  of  thy' glory,'"  Jer.  xiv.  21. 
3.  He  thinks  it  looked  like  an  abuse  of  his  omni- 


potence, to  keep  a  poor  pi  isoner  in  custody,  whom 
he  knew  to  be  innocent,  only  because  there  was 
none  that  could  deliver  him  out  of  his  hand;  {y.  7. ) 
Thou  knowest  that  I  am  not  wicked.  He  had  al- 
ready owned  himself  a  sinner,  and  guilty  before 
God,  but  he  here  stands  to  it,  that  he  was  ni  t 
wicked,  not  devoted  to  sin,  not  an  enemy  to  God, 
not  a  dissembler  in  his  religion,  that  fie  had  not 
wickedly  departed  from  his  God,  Ps.  xviii.  21. 
''But  there  is  none  that  can  deliver  out  of  thy  hand, 
and  therefore  there  is  no  remedy;  I  must  be  con- 
tent to  lie  there,  waiting  thy  time,  and  throwing 
myself  on  thy  mercy,  in  submission  to  thy  sovereign 
will."  Here  see,  (1.)  What  ought  to  quiet  us  un- 
der our  troubles;  that  it  is  to  no  purpose  to  contend 
with  Omnipotence.  (2.)  What  will  abundantly 
comfort  us,  if  we  are  able  to  appeal  to  God,  as  Job 
here,  "  Lord,  thou  knowest  that  I  am  not  wicked. 
I  cannot  say  that  I  am  not  wanting,  or  I  am  not 
weak;  but,  through  grace,  I  can  say,  /  am  not 
wickrd:  thou  knowest  I  am  not,  for  thou  knowest  I 
love  thee." 

8.  Thy  hands  have  made  me,  and  fashion- 
ed me  together  round  about ;  yet  thou  dost 
destroy  me.  9.  Remember,  I  beseech  thee, 
that  thou  hast  made  me  as  the  clay ;  and 
wilt  thou  bring  me  into  dust  again  ?  1 0. 
Hast  thou  not  poured  me  out  as  milk,  and 
curdled  me  like  cheese?  11.  Thou  hast 
clothed  me  with  skin  and  flesh,  and  hast 
fenced  me  with  bones  and  sinews.  12. 
Thou  hast  granted  me  life  and  favour,  and 
thy  visitation  hath  preserved  my  spirit.  13. 
And  these  things  hast  thou  hid  in  thy  heart: 
I  know  that  this  is  with  thee. 

In  these  verses,  we  may  observe, 

1.  How  Job  eyes  God  as  his  Creator  and  Preser- 
ver, and  describes  his  dependence  upon  him  as  the 
Author  and  Upholder  of  his  being.  This  is  one  of 
the  first  things  we  are  all  concerned  to  know  and 
consider. 

(1.)  That  God  made  us:  he,  and  not  our  parents, 
who  were  only  the  instruments  of  his  power  and 
providence  in  our  production.  He  made  us,  and  not 
we  ourselves.  His  hands  have  made  and  fashioned 
these  bodies  of  ours,  and  e\  ery  part  of  them ;  {v.  8. ) 
and  they  are  fearfully  and  wonderfully  made. 
The  soul  also,  which  animates  the  body,  is  his  gift. 
He  takes  notice  of  both  here.  [1.]  The  body  is 
made  as  the  clay,  {jk  9.)  cast  into  shape,  into  this 
shape,  as  the  clay  is  formed  into  a  vessel,  accord- 
ing to  the  skill  and  will  of  the  potter.  We  are 
earthen  vessels:  mean  in  our  original,  and  soon 
broken  in  pieces,  made  as  the  clay;  let  not,  there- 
fore, the  tlmig  formed  say  unto  him  that  formed  it. 
Why  hast  thou  made  me  thus?  We  must  not  be 
proud  of  our  bodies,  because  the  matter  is  from  the 
earth,  yet  not  dishonour  our  bodies,  bec:iuse  the 
mould  and  shape  are  from  the  Divine  Wisdom. 
The  formation  of  human  bodies  in  the  womb  is 
described  by  an  elegant  similitude,  (t'.  10.)  Thou 
hast  floured  me  out  like  milk,  which  is  coagulated 
into  cheese;  and  by  an  induction  of  some  particu- 
lars, {v.  11.)  Though  we  come  into  the  world 
naked,  yet  the  body  is  itself  both  clothed  and  arm- 
ed; the  skin  and  flesh  are  its  cUnhing;  the  bones 
and  sinews  are  its  armour,  not  offensive,  but  defen- 
sive. The  vital  parts,  the  heart  and  lungs,  are  thus 
clothed,  not  to  be  seen;  thus  fenced,  not  to  be  hurt. 
The  admirable  structure  of  human  bodies  is  an  il- 
lustrious instance  of  the  wisdom,  power,  and  good- 
ness, of  the  Creator.     What  pity  is  it  that  these 


bodies  should  be  instruments  of  unrighteousness, 
which  are  capable  of  being  temples  of  the  Holy 
Ghost!  [2.]  The  soul  is  the  life,  the  soul  is  the 
man,  and  this  is  the  gift  of  God;  Thou  hast  grant- 
ed me  life,  breathed  into  me  the  breath  of  life, 
without  which  the  body  would  be  but  a  worth- 
less carcase.  God  is  the  Father  of  spirits:  he 
made  us  living  souls,  and  endued  us  with  the  pow- 
ers of  reason;  he  gave  us  life  and  favour;  and  life  is 
a  favour,  a  great  favour,  more  than  meat,  more  than 
raiment;  a  distinguishing  favour,  a  favour  that  puts 
us  into  a  capacity  of  receiving  other  favour.  Now 
Job  was  in  a  better  mind  tha;\  he  was  when  he 
quarrelled  with  life  as  a  burthen,  and  asked,  Why 
died  I  not  from  the  ivomb?  Or,  by  life  and  favour 
may  be  meant  life  and  all  the  comforts  of  life,  re- 
ferring to  his  former  prosperity.  Time  was,  when 
he  walked  in  the  light  of  the  divine  favour,  and 
thought,  as  David,  that  through  that  favour  his 
mountain  stood  strong. 

(2.)  That  God  maintains  us:  having  lighted  the 
lamp  of  life,  he  does  not  leave  it  to  burn  upon  its 
own  stock,  but  continually  supplies  it  with  fresh 
oil;  "  Thy  visitation  has  preserved  my  sfiirit,  kept 
me  alive,  protected  me  from  the  adversaries  of  life, 
the  death  we  are  in  the  midst  of,  and  the  dangers 
we  are  continually  exposed  to;  and  blessed  me  with 
all  the  necessary  supports  of  life,  and  the  daily  sup- 
plies it  needs  and  craves." 

2.  How  he  pleads  this  with  God,  and  what  use 
he  makes  of  it.  He  reminds  God  of  it;  {v.  9. )  lie- 
member,  I  beseech  thee,  that  thou  hast  made  me. 
What  then? 

(1.)  "Thou  hast  made  me,  and  therefore  thou 
nast  a  perfect  knowledge  of  me,  (Ps.  cxxxix.  l.«13.) 
and  needest  not  to  examine  me  by  scourging,  nor  to 
put  me  upon  the  rack  for  the  discovering  of  what 
is  within  me." 

(2. )  "  Thou  hast  made  me,  as  the  clay,  by  an  act 
of  sovereignty;  and  wilt  thou,  by  a  like  act  of  sove- 
reignty, unmake  me  again?  If  so,  I  must  submit." 

(3.)  "  Wilt  thou  destroy  the  work  of  thine  own 
hands?"  It  is  a  plea  the  saints  have  often  used  in 

f)rayer;  IVe  are  the  clay,  and  thou  our  potter,  Isa. 
xiv.  8.  Thy  hands  'have  made  me  and  fashioned 
me,  Ps.  cxix.  73.  So  here.  Thou  madest  me;  and 
wilt  thou  destroy  me?  v.  8.  Wilt  thou  bring  me 
into  dust  again?"  v.  9.  "Wilt  thou  not  pity  me? 
Wilt  thou  not  spare  and  help  me,  and  stand  by  the 
work  of  thine  own  hands?  Ps.  cxxxviii.  8.  Thou 
madest  me,  and  knowest  my  strength;  wilt  thou 
then  suffer  me  to  be  pressed  above  measure?  Was 
I  made  to  be  made  miserable?  Was  I  preserved 
only  to  endure  these  calamities?"  If  we  plead  this 
with  ourselves  as  an  inducement  to  duty,  "God 
made  me  and  maintains  me,  and  therefore  I  will 
serve  him  and  submit  to  him,"  we  may  plead  it 
with  God  as  an  argument  for  mercy.  Thou  hast 
made  tne,  new  make  me;  /  am  thine,  save  me. 
Job  knew  not  how  to  reconcile  God's  former  fa- 
vours and  his  present  frowns,  but  concludes,  (xi.  13. ) 
"  T/ese  things  hast  thou  hid  i?i  thine  heart;  both 
are  according  to  the  counsel  of  thine  own  will,  and, 
therefore,  undoubtedly  consistent,  howe\er  they 
seem."  When  God  thus  strangely  changes  his  way, 
though  we  cannot  account  for  it,  we  are  bound  to 
believe  there  are  good  reasons  for  it  hid  in  his 
heart,  which  will  be  manifested  shortly.  It  is  not 
with  us,  or  in  our  leach,  to  assign  the  cause,  but  I 
know  that  this  is  with  thee.  Known  unto  God  are  all 
his  works. 

14.  If  I  sin,  then  thou  markest  me,  and 
thou  wilt  not  acquit  me  from  mine  iniquity. 
15.  If  I  be  wicked,  wo  unto  me;  and  if  I 
be  righteous,  ijet  will  I  not  lift  up  my  head. 

Vol.  iii.-H 


JOB,  X.  57 

I  am  full  of  confusion ;  therefore  see  thou 
mine  affliction;  16.  For  it  increaseth. 
Thou  huntest  me  as  a  fierce  lion ;  and 
again  thou  showest  thyself  marvellous 
upon  nfie.  17.  Thou  renewest  thy  witness- 
es against  me,  and  increasest  thine  indig- 
nation upon  me ;  changes  and  war  are 
against  me.  1 8.  Wherefore  then  hast  thou 
brought  me  forth  out  of  the  womb?  Oh  that 
I  had  given  up  the  ghost,  and  no  eye  had 
seen  me  !  1 9.  1  should  have  been  as  though 
I  had  not  been  ;  I  should  have  been  carried 
from  the  womb  to  the  grave.  20.  Are  not 
my  days  few  ?  cease  the?!,  and  let  me  alone, 
that  I  may  take  comfort  a  little,  21.  Be- 
fore I  go  iohence  I  shall  not  return,  even  to 
the  land  of  darkness  and  the  shadow  of 
death;  22.  A  land  of  darkness,  as  darkness 
itself:  and  of  the  shadow  of  death,  without 
any  order,  and  lohe.re  the  light  is  as  darkness. 

Here  we  have, 

I.  Job's  passionate  complaints.  On  that  harsh 
and  unpleasant  string  he  harps  much,  in  which, 
thougli  he  cannot  be  justified,  he  may  be  excused. 
He  complained  not  for  nothing,  as  the  murmuring 
Israelites,  but  had  cause  to  complain.  If  we  think 
it  looks  ill  in  him,  let  it  be  a  warning  to  us  to  keep 
our  temper  better. 

1.  He  complains  of  the  strictness  of  God's  judg- 
ment, and  the  rigour  of  his  proceedings  against 
him,  and  is  ready  to  call  it  Summu?n  Jus — Justice 
bordering  on  severity.  (1.)  That  he  took  all  ad 
vantages  against  him";  "  If  I  sin,  then  thou  markest 
me;  {v.  14.)  if  I  do  but  take  one  false  step,  mis- 
place a  word,  or  cast  a  look  awry,  I  shall  be  sure  to 
hear  of  it.  Conscience,  thy  deputy,  will  be  sure  to 
upbraid  me  with  it,  and  to  tell  me,  that  this  gripe, 
this  twitch  of  pain,  is  to  punish  me  for  that."  It 
God  should  thus  mark  iniquities,  we  are  undone; 
but  he  does  not  thus  mark  them;  though  we  sin, 
God  does  not  deal  in  extremity  with  us.  (2.)  That 
he  prosecuted  those  advantages  to  the  utmost; 
Thou  wilt  not  acquit  me  from  mine  iniquity.  While 
his  troubles  continued,  he  could  not  take  the  com- 
fort of  his  pardon,  nor  hear  that  \'oice  of  joy  and 
gladness;  so  hard  is  it  to  see  love  in  God's  heart, 
when  we  see  frowns  in  his  face,  and  a  rod  in  his 
hand.  (3.)  That,  whatever  was  his  character,  h's 
case,  at  present,  was  very  uncomfortable,  v.  15. 
[1.]  If  he  be  wicked,  he  is  certainly  undone  in  the 
other  world;  If  I  be  wicked,  woe  to  me.  Note,  A 
sinful  state  is  a  woeful  state.  This  we  should  each 
of  us  believe,  as  Job  here,  with  application  to  our- 
selves; "  If  I  be  wicked,  though  prospei-ous,  and 
living  in  pleasure,  yet  woe  to  me."  Some  especially 
have  reason  to  dread  double  woes  if  they  be  wicked; 
"I  that  have  knowledge,  that  have  made  a  great 
profession  of  religion,  that  have  been  so  often  under 
strong  convictions,  and  have  made  so  many  fair 
promises;  I  that  was  born  of  such  good  parents, 
blessed  with  a  good  education,  that  have  lived  in 
good  f  imilies,  and  long  enjoyed  the  means  of  grace, 
If  I  be  nvicked,  woe,  and  a  thousand  woes,  to  me." 
[2.]  If  he  be  righteous,  yet  he  dares  not  lift  up  his 
head;  dares  not  answer  as  before,  ch.  ix.  15.  He  is 
so  oppressed  and  overwhelmed  with  his  troubles, 
that  he  cannot  look  u]i  with  any  comfort  or  confi- 
dence. Without  were  fightings,  within  were  fears; 
so  that,  between  both,  he  was  full  of  confusion:  not 
only  confusion  of  face,  for  the  disgrace  he  was 
brought  down  to,  and  the  censures  of  his  friends. 


58 


OB,  X. 


but  confusion  of  spirit;  his  mind  was  in  a  constant 
hurry,  and  he  was  almost  distracted,  Ps.  Ixxxviii. 
15. 

2.  He  complains  of  the  severity  of  the  execution. 
God  (he  thought)  did  not  only  punish  him  for  every 
failui'e,  but  punish  him  in  a  high  degree,  v.  16,  17. 
His  affliction  was,  (1.)  Grievous,  very  grievous, 
marvellous,  exceeding  marvellous.  God  hunted 
him  as  a  lion,  as  a  fierce  lion  hunts  and  inins  down 
his  prey.  God  was  not  only  strange  to  him,  but 
showed  himself  marvellous  upon  him,  by  bringing 
him  into  uncommon  troubles,  and  so  making  him  a 
prodigy,  a  wonder  unto  many.  All  wondered  that 
God  would  inflict,  and  that  Job  could  bear,  so  much. 
That  which  made  his  afflictions  most  grievous,  was, 
that  he  felt  God's  indignation  in  them;  that  was 
it  that  made  them  taste  so  bitter,  and  lie  so  heavy. 
They  were  God's  witnesses  against  him,  tokens  of 
his  displeasure;  this  made  the  sores  of  his  body 
wounds  in  his  spirit.  (2.)  It  was  growing,  still 
growing,  worse  and  worse.  This  he  insists  much 
upon;  when  he  hoped  the  tide  would  turn,  and  be- 
gin to  ebb,  still  it  flowed  higher  and  higher.  His 
affliction  increased,  and  God's  indignation  in  the 
iffliction;  he  found  himself  no  way  better;  these 
witnesses  were  renewed  against  him,  that,  if  one 
did  not  reach  to  convict  him,  another  might. 
Changes  and  war  were  against  him.  If  there  was 
any  change  with  him,  it. was  not  for  the  better; 
still  he  was  kept  in  a  state  of  war.  As  long  as  we 
are  here  in  this  world,  we  must  expect  that  the 
clouds  will  return  after  the  rain,  and  perhaps  the 
sorest  and  sharpest  trials  may  be  reserved  for  the 
Jast.  God  was  at  war  with  him,  and  it  was  a  great 
change.  He  did  not  use  to  be  so,  which  aggravated 
the  trouble,  and  made  it  truly  marvellous.  God 
usually  shows  himself  kind  to  his  people;  if  at  any 
time  he  shows  himself  otherwise,  it  is  his  strange 
work,  his  strange  act,  and  he  doth  in  it  show  him- 
self marvellous. 

3.  He  complains  of  his  life,  and  that  ever  he  was 
born  to  all  this  trouble  and  misery;  {v.  18,  19.) 
"  If  this  was  designed  for  my  lot,  why  was  I 
brought  out  of  the  womb,  and  not  smothered  there, 
or  stifled  in  the  birth?"  This  was  the  language  of 
his  passion,  and  it  was  a  relapse  into  the  sin  he  fell 
into  before.  He  had  just  now  called  life  a  favour, 
\y.  12.^  yet  now  he  calls  it  a  burthen,  and  quarrels 
with  God  for  giving  it,  or  rather  laying  it  upon 
him.  Mr.  Caryl  gives  this  a  good  turn  in  favour 
of  Job.  "  We  may  charitably  suppose,"  (says  he,) 
'•  that  that  which  troubled  Job  was,  that  he  was  in 
a  condition  of  life  which  (as  he  conceived)  hindered 
the  main  end  of  ,,is  life,  which  was  the  glorifying  God. 
His  harp  was  hung  on  the  willow-trees,  and  he  was 
quite  out  of  tune  for  praising  God.  Nay,  he  feared 
lest  his  troubles  should  reflect  dishonour  upon  God, 
and  give  occasion  to  his  enemies  to  blaspheme;  and, 
therefore,  he  wishes,  O  that  I  had  given  ufi  the 
ghost!  A  godly  man  reckons  that  he  lives  to  no 
purpose,  if  he  do  not  live  to  the  praise  and  glory  of 
God."  But,  if  that  had  been  his  meaning,  it  was 
grounded  on  a  mistake,  for  we  may  glorify  the 
Lord  in  the  fires.  But  this  use  we  may  make  of  it, 
not  to  be  over-fond  of  life,  since  the  case  has  been 
such,  sometimes,  even  with  wise  and  good  men, 
that  they  have  complained  of  it.  Why  should  we 
dread  giving  up  the  ghost,  or  covet  to  be  seen  of 
men,  since  the  time  may  come,  when  we  may  be 
ready  to  wish  we  had  given  up  the  ghost,  and  no 
eye  had  seen  us?  Why  should  we  inordinately 
lament  the  death  of  our  children  in  their  infancy, 
that  arc  as  if  they  liad  not  been,  and  are  carried 
from  the  womb  to  the  grave,  when  pei  haps  we  our- 
fet-lvps  miv  sometimes  wish  it  h^d  been  our  own  lot? 

II    Jnl)'s  humble  requests.     He  prays, 

J    That  God  would  see  f-'s  afflictio7i,{v.  15.)  take 


cognizance  of  his  case,  and  take  it  into  his  compas- 
sionate consideration.  Thus  David  prays,  (Fs.  xxv. 
18. )  Look  upon  mine  afflictions  and  my  /iai?i.  Thus 
we  should,  hi  our  troubles,  refer  ourselves  to  God, 
and  may  comfort  ourselves  with  this,  that  he  knows 
our  souls  in  adversity. 

2.  That  God  would  grant  him  some  ease.  If  he 
could  not  prevail  for  the  removal  of  his  troubles, 
yet  might  he  not  have  some  intermission?  "Lord, 
let  me  not  be  always  upon  the  rack,  always  in  ex- 
tremity; 0  let  me  alone,  that  I  may  take  comfort  a 
little!  V.  20.  Grant  me  some  respite,  some  breath- 
ing time,  some  little  enjoyment  of  myself."  This 
he  would  reckon  a  great  favour.  Those  that  are 
not  duly  thankful  for  constant  ease,  should  think 
how  welcome  one  hour's  ease  would  be,  if  they 
were  in  constant  pain.     Two  things  he  pleads; 

(1.)  That  life  and  its  light  were  very  short;  "Are 
not  my  days  few?  v.  20.  Yes,  certainly,  they  are 
very  tew;  Lord,  let  them  not  be  all  miserable,  all 
in  the  extremity  of  miseiy.  I  have  but  a  little  time 
to  live,  let  me  have  some  comfort  of  life  while  it 
does  last."  This  plea  fastens  on  the  goodness  of 
God's  nature,  the  consideration  of  which  is  very 
comfortable  to  an  afflicted  spirit.  And  if  we  would 
use  this  as  a  plea  with  God  for  mercy,  "  Are  not 
my  days  ftwf  Lord,  pity  me;"  we  should  use  it  as 
a  plea  with  ourselves,  to  quicken  us  to  duty.  "  Are 
not  my  days  few?  Then  it  concerns  me  to  redeem 
time,  to  improve  opportunities;  what  my  hand 
finds  to  do,  to  do  it  with  all  my  might,  that  I  may 
be  ready  for  the  days  of  eternity,  which  shall  be 
many. " 

(2. )  That  death  and  its  darkness  were  very  near, 
and  would  be  very  long;  {v.  21,  22.)  "Lord,  give 
me  some  ease  before  I  die,"  that  is,  "lest  I  die,  of 
my  pain."  Thus  David  pleads,  (Ps.  xiii.  3. )  "  Lest 
I  sleep,  the  sleep  of  death,  and  then  it  will  be  too 
late  to  expect  relief;  for.  Wilt  thou  show  wonders 
to  the  dead?  (Ps.  Ixxxviii.  10.)  Let  me  have  a 
little  comfort  before  I  die,  that  1  may  take  leave  of 
this  world  calmly,  and  not  in  such  confusion  as  I  am 
now  in."  Thus  earnest  should  we  be  for  grace,  and 
thus  should  we  plead;  "  Lord,  renew  me  in  the  in- 
ward man;  Lord,  sanctify  me  before  I  die,  for  then 
it  will  never  be  done. " 

See  how  he  speaks  here  of  the  state  of  the  dead. 

[1.]  It  is  a  fixed  state,  whence  we  shall  not  re- 
turn ever  again  to  live  such  a  life  as  we  now  live, 
ch.  vii.  10.  At  death,  we  must  bid  a  final  fareweK 
to  this  world.  The  body  must  then  be  laid  where 
it  will  lie  long,  and  the  soul  adjudged  to  that  state 
in  which  it  must  be  for  ever.  That  had  need  be 
well  done,  which  is  to  be  done  but  once,  and  done 
for  eternity. 

[2.]  It  is  a  very  melancholy  state;  so  it  appears 
to  us.  Holy  souls,  at  death,  remove  to  a  land  of 
light,  where  there  is  no  death;  but  their  bodies 
they  leave  to  a  land  of  darkness,  and  the  shadow 
of  death.  He  heaps  up  expressions  here  of  the 
same  import,  to  show  that  he  has  as  dreadful  ap- 
prehensions of  death  and  the  grave  as  other  men 
naturally  have,  so  that  it  was  only  the  extreme 
misery  he  was  in,  that  made  him  wish  for  it.  Come 
and  let  us  look  a  little  into  the  grave,  and  we  shall 
find.  First,  That  there  is  no  order  there;  it  is 
without  any  order;  perpetual  night,  and  no  succes- 
sion of  day.  All  there  lie  on  the  same  level,  and 
there  is  no  distinction  between  prince  and  pea- 
sant, but  the  servant  is  there  free  from  his  master, 
ch.  iii.  19.  No  order  is  observed  in  bringing  people 
to  the  grave,  not  the  eldest  first,  not  the  richest, 
not  the  poorest,  and  vet  every  one  in  his  own  order, 
the  order  appointed  by  the  God  of  life.  Secondly, 
That  there  is  no  light  there.  In  the  grave  there  's 
thick  darkness,  darkness  that  cannot  be  felt  indeed, 
yet  cannot  but  be  feaied  by  those  that  enjoy  thi. 


JOB,  XI. 


59 


light  of  life.  In  the  grave  there  is  no  knowledge, 
no  comfort,  no  joy,  no  praising  God,  no  working 
out  our  salvation,  and  therefore  no  light.  Job  was 
so  nmcli  ashamed  that  others  should  see  his  sores, 
and  so  much  afraid  to  see  them  himself,  that  the 
darkness  of  the  grave,  which  would  hide  them  and 
huddle  them  up,  would,  upon  that  account,  be  wel- 
come to  him.  Darkness  comes  upon  us,  and  there- 
fore let  us  walk  and  work  while  we  have  the  light 
with  us.  The  grave  being  a  land  of  darkness,  it  is 
well  we  are  carried  thither  with  our  eyes  closed, 
and  then  it  is  all  one.  The  grave  is  a  land  of  dark- 
ness to  man;  our  friends  that  are  gone  thither,  we 
reckon  remo\ed  into  darkness,  Ps.  Ixxxviii.  18. 
But  that  it  is  not  so  to  God,  will  appear  by  this, 
that  the  dust  of  the  bodies  of  the  saints,  though 
scattered,  though  mingled  with  other  dust,  will 
none  of  it  be  lost,  for  God's  eye  is  upon  every  grain 
of  it,  and  it  shall  be  forthcoming  in  the  great  day. 

CHAP.  XI. 

Poor  Job's  wounds  were  yet  bleeding,  his  sore  still  runs 
and  ceases  not,  but  none  of  his  friends  bring  him  any 
oil,  any  balm;  Zophar,  the  third,  pours  into  them  as 
much  vinegar  as  the  two  former  had  done.  I.  He  exhi- 
bits a  very  high  charge  against  Job,  as  proud  and  false 
in  justifying  himself,  v.  1  . .  4.  II.  He  appeals  to  God  for 
his  conviction,  and  begs  that  God  would  take  him  to 
task,  (v.  5.)  and  that  Job  might  be  made  sensible,  1.  Of 
God's  unerring  wisdom,  and  his  inviolable  justice,  v.  6. 
2.  Of  his  unsearchable  perfections,  v.  7  . .  9.  3.  Of  his 
incontestable  sovereignty,  and  uncontrollable  power,  v. 
10.  4.  Of  the  cognizance  he  takes  of  the  children  of 
men,  v.  11,  12.  III.  He  assures  him,  that,  upon  his  re- 
pentance and  reformatiouj  (v.  13, 14.)  God  would  restore 
him  to  his  former  prosperity  and  safety;  (v.  15..  19.)  but 
that  if  he  were  wicked,  it  was  in  vain  to  expect  it,  v.  20. 

I.  nnHEN  answered  Zophar  the  Naama- 
JL  thite,  and  said,  2.  Should  not  the 
multitude  of  words  be  answered  ?  and 
should  a  man  full  of  talk  be  justified  ?  3. 
Should  thy  lies  make  men  h(Dld  their  peace  ? 
and  when  thou  mockest,  shall  no  man  make 
thee  ashamed  ?  4.  For  thou  hast  said,  My 
doctrine  is  pure,  and  I  am  clean  in  thine 
eyes.  5.  But  oh  that  God  would  speak, 
and  open  his  lips  against  thee;  6.  And 
that  he  would  show  thee  the  secrets  of  wis- 
dom, that  they  are  double  to  that  which  is  ! 
Know,  therefore,  that  God  exacteth  of  thee 
less  than  thine  iniquity  deserveth. 

It  is  sad  to  see  what  intemperate  passions  even 
wise  and  good  men  are  sometimes  betrayed  into  by 
the  heat  of  disputation;  of  which  Zophar  here  is 
an  instance.  Eliphaz  began  with  a  very  modest 
preface,  ch.  iv.  2.  Bildad  was  a  little  more  rough 
upon  Job,  ch.  viii.  2.  But  Zophar  falls  upon  him 
without  mercy,  and  gives  him  very  bad  language; 
Should  a  man  full  of  talk  be  justijied?  And  should 
thy  lies  make  men  hold  their  peace?  Is  this  the  way 
to  comfort  Job?  No,  nor  to  convince  him  neither. 
Does  this  become  one  that  appears  as  an  advocate 
for  God  and  his  justice?  Tantcene  animis  ccelestibus 
ir£? — In  heavenly  breasts  can  such  resentments 
dwell?  They  that  engage  in  controversy  will  find 
it  very  hard  to  keep  their  temper.  All  the  wisdom,  ^ 
caution,  and  resolution,  they  have,  will  be  little 
enough  to  prevent  their  breaking  out  into  such  in- 
decencies as  we  here  find  Zophar  guilty  of. 

1.  He  represents  Job  otherwise  than  what  he  was; 
(i'.  2,  3. )  he  would  have  him  thought  idle  and  imper- 
tinent in  his  discourse,  and  one  that  loved  to  hear 
himself  talk;  he  gives  him  the  lie,  and  calls  him  a 
mocker;  and  all  this,  that  it  might  be  looked  upon 


as  a  piece  of  justice  to  chastise  him.  Those  that 
have  a  mind  to  fall  out  with  their  brethren,  and  to 
fall  foul  upon  them,  find  it  necessary  to  put  the  worst 
colours  they  can  upon  them  and  their  performances, 
and,  right  or  wrong,  to  make  them  odious.  We 
have  read  and  considered  Job's  discourses  in  the 
foregoing  chapters,  and  have  found  them  full  of 
good   sense,  and  much  to  the  purpose;   that   his 

Erinciples  are  right,  his  reasonings  strong,  many  of 
is  expressions  weighty  and  very  considerable,  and 
that  what  there  is  in  them  of  heat  and  passion,  a 
little  candour  and  charity  will  excuse  and  overlook; 
yet  Zophar  here  invidiously  represents  him, 

(1.)  As  a  man  that  never  considered  what  he 
said,  but  uttered  what  came  uppermost,  only  to 
make  a  noise  with  the  multitude  of  words,  hoping 
by  that  means  to  carry  his  cause,  and  run  down  his 
reprovers.  Should  not  the  multitude  of  words  be 
answered?  Truly,  sometimes  it  is  no  great  matter 
whether  it  be  or  no;  silence  perhaps  is  the  best 
confutation  of  impertinence,  and  puts  the  greatest 
contempt  upon  it;  Answer  not  a  fool  according  to 
his  folly.  But,  if  it  be  answered,  let  reason  and 
grace  have  the  answering  of  it,  not  pride  and  pas- 
sion. Should  a  man  full  of  talk  (Marg.  a  man  of 
lifis,  that  is,  all  tongue,  vox  et  fireterea  nihil — mere 
voice,)  be  justified?  Should  he  be  justified  in  his 
loquacity,  as,  in  effect,  he  is,  if  he  be  not  reproved 
for  it?  No,  for  in  the  multitude  of  words  there 
wanteth  not  sin.  Should  he  be  justified  by  it?  Shall 
many  words  pass  for  valid  pleas?  Shall  he  carry 
the  day  with  the  flourishes  of  language?  No,  he 
shall  not  be  accepted  with  God,  or  any  wise  men, 
for  his  much  speaking,  Matth.  vi.  7. 

(2. )  As  a  man  that  made  no  conscience  of  Avhat 
he  said,  a  liar,  and  one  that  hoped,  by  the  impu- 
dence of  lies,  to  silence  his  adversaries;  (Should 
thy  lies  make  men  hold  their  fieace?)  a  mocker,  one 
that  bantered  all  mankind,  and  knew  how  to  put 
false  colours  upon  any  thing,  and  was  net  ashamed 
to  impose  upon  every  one  that  talked  with  him- 
JVhen  thou  mockest,  shall  no  man  make  thee  asham- 
ed? Is  it  not  time  to  speak,  to  stem  sucli  a  violent 
tide  as  this?  Job  was  not  mad,  but  spake  the  words 
of  truth  and  soberness,  and  yet  is  thus  misrepre- 
sented. Eliphaz  and  Bildad  had  answered  him, 
and  said  what  they  could  to  make  him  ashamed;  it 
was,  therefore,  no  instance  of  Zophar's  generosity, 
to  set  upon  a  man  so  violently,  who  was  already 
thus  harassed:  here  were  three  matched  against 
one. 

2.  He  charges  .Tnb  with  saying  that  which  he  had 
not  said;  (v.  4.)  Thou  hast  said.  My  dcctrine  is 
fiure.  And  what  if  he  had  said  so?  It  is  true  that 
Job  was  sound  in  the  faith,  and  orthodox  in  his 
judgment,  and  spake  better  of  God  than  his  friends 
did.  If  he  had  expressed  himself  unwarily,  yet  it 
did  not  therefore  follow  but  that  his  doctrine  was 
true;  but  he  charges  him  with  saying,  /  am  clean 
in  thine  eyes.  Job  had  not  said  so:  he  had,  indeed, 
said.  Thou  knowest  that  I  am  not  wicked;  {ch.  x. 
7. )  but  he  had  also  said,  /  have  sinned,  and  never 
pretended  to  a  spotless  perfection.  He  had,  indeed, 
maintained  that  he  was  not  a  hypocrite,  as  they 
charged  him;  but  to  infer  thence  that  he  would  not 
own  himself  a  sinner,  was  an  unfair  insinuation. 
We  pught  to  put  the  best  construction  on  the  words 
and  actions  of  our  brethren  that  they  will  bear;  but 
contenders  are  tempted  to  put  the  worst. 

3.  He  appeals  to  God,  and  wishes  him  to  appear 
against  Job.  So  very  confident  is  he  that  Job  is  in 
the  wrong,  that  nothing  will  serve  him  but  that 
God  must  immediately  appear  to  silence  and  con- 
demn him.  We  are  commonly  ready  with  too 
much  assurance  to  interest  God  in  our  quarrels,  and 
to  conclude  that  if  he  would  but  speak,  he  would 
take  our  part,  and  speak  for  us;  as  Zophar  here. 


60 


JOB,  XL 


0  that  God  -would  sjieak,  for  he  would  certainly 
ofitn  hin  lifis  against  thee;  whereas,  when  God  did 
5-pe:ili,  he  opened  his  lip3  for  Job  against  his  three 
friends.  We  ought  indeed  to  leave  all  controver- 
sies to  be  determined  by  the  judgment  of  God, 
which  we  are  sure  is  according  to  truth;  but  they 
are  not  always  in  the  right,  who  are  most  forward 
to  appeal  to  that  judgment,  and  prejudge  it  against 
their  antagonists. 

Zophar  despairs  to  convince  Job  himself,  and 
therefore  desires  God  would  convince  him  of  two 
things,  which  it  is  good  for  every  one  of  us  duly  to 
consider,  and  under  all  our  afflictions,  cheerfully 
to  confess. 

(1.)  The  unsearchable  depth  of  God's  counsels. 
Zophar  cannot  pretend  to  do  it,  but  he  desires  that 
God  himself  would  show  Job  so  much  of  the  secrets 
of  the  divine  wisdom,  as  might  convince  him  that 
they  are,  at  least,  double  to  that  which  is,  x;.  6. 
Note,  [1.]  There  are  secrets  in  the  divine  wisdom; 
arcana  im/ierii — state  secrets.  God's  way  is  in  the 
sea;  clouds  and  darkness  are  round  about  him;  he 
has  reasons  of  state  which  we  cannot  fathom,  and 
must  not  pry  into,  [2.]  What  we  know  of  God,  is 
nothing  to  what  we  cannot  know.  What  is  hid,  is 
more  than  double  to  what  appears,  Eph.  iii.  9.  [3.  ] 
By  employing  ourselves  in  adoring  the  depth  of 
those  divine  counsels  of  which  we  cannot  find  the 
bottom,  we  shall  very  much  tranquillize  our  minds 
under  the  afflicting  hand  of  God.  [4.  ]  God  knows 
a  great  deal  more  evil  of  us  than  we  do  of  ourselves; 
so  some  understand  it.  When  God  gave  David  a 
sight  and  sense  of  sin,  he  sa.id  that  he  had  in  the 
hidden  fiart  made  him  to  know  -wisdom,  Ps.  li.  6. 

(2.)  The  unexceptionable  justice  of  his  proceed- 
ings; "  Know,  therefore,  that  how  sore  soever  the 
correction  is,  that  thou  art  under,  God  exacteth  of 
thee  less  than  thine  iniquity  deserves:"  or,  as  some 
read  it,  "  He  remits  thee  part  of  thine  iniquity,  and 
does  not  deal  with  thee  according  to  the  full  deme- 
rit of  it."  Note,  [1.]  When  the  debt  of  duty  is 
not  paid,  it  is  justice  to  insist  upon  the  debt  of 
punishment.  [2.]  Whatever  punishment  is  inflict- 
ed upon  us  in  this  world,  we  must  own  that  it  is  less 
than  our  iniqiiities  deserve,  and  therefore,  instead 
of  complaining  of  our  troubles,  we  must  be  thank- 
ful that  we  are  out  of  hell,  Lam.  iii.  39.  Ps.  ciii.  10. 

7.  Canst  thou  by  searching  find  out  God? 
Canst  thou  find  out  the  Ahiiighty  unto  per- 
fection? 8.  //  is  as  high  as  heaven ;  what 
canst  thou  do?  deeper  than  hell;  what 
canst  thou  know?  9.  The  measure  there- 
of is  longer  than  the  earth,  and  broader 
than  the  sea.  10.  If  he  cut  off,  and  shut 
up,  or  gather  together,  then  who  can  hinder 
him?  11.  For  he  knoweth  vain  men:  he 
seeth  wickedness  also:  will  he  not  then 
consider  it?  12.  For  vain  man  would  be 
wise,  though  man  be  born  like  a  wild  ass's 
colt. 

Zophar  here  speaks  very  good  things  concerning 
God  and  his  greatness  and  glory,  concerning  man 
and  his  vanity  and  folly:  these  two  compared  to- 
gether, and  duly  considered,  will  ha\  e  a  powerful 
influence  upon  our  submission  to  all  the  dispensa- 
tions of  the  Divine  Providence. 

I.  See  here  what  (iod  is,  and  let  him  be  adored. 

1.  He  is  an  incomprehensible  Being,  infinite  and 
Immense,  whose  nature  and  perfection,  our  finite 
understandings  cannot  possibly  form  any  adequate 
conceptions  of,  and  whose  counsels  and  actings  we 
cannot  therefore,  without  the  greatest  presumption, 


pass  a  judgment  upon.  We,  that  are  so  little  ac- 
quainted with  the  divine  nature,  are  incompetent 
judges  of  the  Divine  Providence;  and,  when  we 
censure  the  dispensations  of  it,  we  talk  of  things 
that  we  do  not  understand.  We  camiot  find  rut 
God;  how  dare  we  then  find  fault  with  him?  "Zxy- 
phar  here  shows, 

(1.)  That  God's  nature  infinitely  exceeds  the  ca- 
pacities of  our  understandings;  "Canst  thou ^nd 
out  God:  find  him  out  to  fierfectioyi'^  No,  What 
canst  thou  do?  What  canst  thou  kno-iv?  v.  7,  8. 
Thou,  a  poor,  weak,  short-sighted  creature,  a  worm 
of  the  earth,  that  art  but  of  yesterday?  Thou, 
though  ever  so  inquisitive  after  him,  ever  so  desi- 
rous and  industrious  to  find  him  out,  yet  darest  thou 
attempt  the  search,  or  canst  thou  hope  to  speed  in 
it?"  We  may  by  searching  ^rzrf  God,  (Acts  xvii. 
27.)  but  we  cannot  find  him  out  in  any  thing  he  is 
pleased  to  conceal;  we  may  o/?prehend  him,  but 
cannot  comprehend  him;  we  may  know  that  he  is, 
but  cannot  know  -what  he  is;  the  eye  can  see  the 
ocean,  but  not  see  over  it;  we  may,  by  a  humble, 
diligent,  and  believing  search,  find  out  something  of 
God,  but  cannot  find  him  out  to  perfection;  we  may 
know,  but  cannot  know  fully,  what  God  is,  nor  find 
out  his  work  from  the  beginning  to  the  end,  Eccl. 
iii.  11.  Note,  God  is  unsearchable.  The  ages  ot 
his  eternity  cannot  be  numbered,  nor  the  spaces  of 
his  immensity  measured:  the  depths  of  his  wisdom 
cannot  be  fathomed,  nor  the  reaches  of  his  power 
bounded:  the  brightness  of  his  glory  can  never  be 
described,  nor  an  inventory  be  made  of  the  trea- 
sures of  his  goodness.  This  is  a  good  reason  why  we 
should  always  speak  of  God  with  humility  and  cau- 
tion, and  never  prescribe  to  him  or  quarrel  with 
him;  why  we  should  be  thankful  for  what  he  has 
revealed  of  himself,  and  long  to  be  there  where  we 
shall  see  him  as  he  is,  1  Cor.  xiii.  9,  10. 

(2.)  That  it  infinitely  exceeds  the  limits  of  the 
whole  creation;  It  is  higher  than  heaven,  (so  some 
read  it,)  deeper  than  hell,  the  great  abyss,  longer 
than  the  earth,  and  broader  than  the  sea,  manv 
parts  of  which  are,  to  this  day,  undiscovered,  an^ 
more  were  then.  It  is  quite  out  of  our  reach  to 
comprehend  God's  nature;  such  kno-w ledge  is  too 
ivonderful  for  us,  Ps.  cxxxix.  6.  We  cannot 
fathom  God's  designs,  nor  find  out  the  reasons  of 
his  proceedings;  his  judgments  are  a  great  deep. 
St.  Paul  attributes  such  immeasurable  dimensions 
to  the  divine  love,  as  Zophar  here  attributes  to  the 
divine  wisdom,  and  yet  recommends  it  to  our  ac- 
quaintance, fEph.  iii.  18.)  That  ye  may  knoiv  the 
breadth,  and  length,  and  defith,  and  height,  of  the 
love  of  Christ. 

2.  God  is  a  sovereign  Lord;  {y.  10.)  If  he  cut 
off  by  death,  (Marg.  If  he  make  a  change,  for 
death  is  a  change;  if  he  make  a  change  in  nations, 
in  families,  in  the  postvire  of  our  affairs,)  if  he  shut 
up  in  prison,  or  in  the  net  of  affliction;  (Ps.  Ixvi. 
11.)  if  he  seize  any  creature  as  a  hunter  his  prey, 
he  will  gather  it,  (so  Bishop  Patrick,)  and  who 
shall  force  him  to  restore?  Or,  if  he  gather  to- 
gether, as  tares  for  the  fire,  or,  if  he  gather  to. him- 
self man*  s  spirit  and  breath,  {ch.  xxxiv.  14.)  then 
nvho  can  hinder  him?  Who  can  either  arrest  the 
sentence,  or  oppose  the  execution?  Who  can  con- 
trol his  power,  or  arraign  his  wisdom  and  justice? 
If  he  that  made  all  out  of  nothing,  think  fit  to  re- 
duce all  to  nothing,  or  to  their  first  chaos  again;  if 
he  that  separated  between  light  and  darkness,  dry 
land  and  sea,  at  first,  please  to  gather  them  toge- 
ther again;  if  he  that  made,  unmakes,  -ivho  can  turn 
him  a-way,  alter  his  mind,  stay  his  hand,  impede  or 
impeach  his  proceedings? 

3.  God  is  a  strict  and  just  observer  of  the  chil- 
dren of  men;  (v.  11.)  He  kno-ws  vain  men.  We 
know  little  of  nim,  but  he  knows  us  perfectly;  he 


JOB,  XL 


61 


sees  wickedness  also,  not  to  approve  it,  (Hab.  i. 
13.)  but  to  animadvert  upon  it.  (1.)  He  observes 
vain  men;  (such  all  are,  every  man,  at  his  best  es- 
tate, is  altogether  vanity;)  and  he  considers  it  in  his 
dealings  with  them.  He  knows  what  the  projects 
and  hopes  of  vain  men  are,  and  can  blast  and  defeat 
them,  the  workings  of  their  foolish  fancies;  he  sits 
in  heaven,  and  laughs  at  them.  He  takes  knowledge 
of  the  vanity  of  men,  that  is,  their  little  sins,  so 
some;  their  vain  tlioughts  and  vain  words,  and  un- 
steadiness in  that  which  is  good.  (2. )  He  observes 
bad  men;  he  sees  gross  wickedness  also,  though 
acted  ever  so  secretly,  and  ever  so  artfully  palliated 
and  disguised.  All  the  wickedness  of  the  wicked 
is  naked  and  open  before  the  all-seeing  eye  of  God; 
ivi/l  he  not  then  consider  it?  Yes,  certainly  he  will, 
and  will  reckon  for  it,  though  for  a  time  he  seems 
to  keep  silence. 

n.  See  here  what  man  is;  and  let  him  be  hum- 
bled; {v.  12.)  God  sees  this  concerning  vain  man, 
that  he  would  be  wise,  would  be  thought  so,  though 
he  is  born  like  a  ivild  ass^s  colt,  so  sottish  and  fool- 
ish, unteachable  and  untameable.  See  what  man 
is:  1.  He  is  a  vain  creature;  empty;  so  the  word 
is:  God  made  him  full,  but  he  emptied  himself, 
impoverished  himself,  and  now  he  is  raca,  a  crea- 
ture that  has  nothing  in  him.  2.  He  is  a  foolish 
creature,  become  like  the  beasts  that  perish,  (Ps. 
xlix.  20. — Ixxiii.  22.)  an  idiot,  born  like  an  ass,  the 
most  stupid  animal,  an  ass's  colt,  not  yet  brought  to 
any  service.  If  ever  he  come  to  be  good  for  any 
thing,  it  is  owing  to  the  grace  of  Christ,  who  once, 
in  the  day  of  his  triumph,  served  himself  of  an  ass's 
colt.  3.  He  is  a  wilful  ungovernable  creatuie.  An 
ass's  colt  may  be  made  good  for  something,  but  the 
wild  ass's  colt  will  never  be  reclaimed,  nor  regards 
the  crying  of  the  driver.  See  Job  xxxix.  5 .  .  7. 
Man  thinks  himself  as  much  at  liberty,  and  his 
own  master,  as  the  wild  ass's  colt  does,  that  is  used 
to  the  wilderness,  (Jer.  ii.  24.)  eager  to  gratify  his 
own  appetites  and  passions.  4.  Yet  he  is  a  proud 
creature  and  self-conceited.  He  would  be  wise, 
would  be  thought  so,  values  himself  upon  the  ho- 
nour of  wisdom,  though  he  will  not  submit  himself 
to  the  laws  of  wisdom.  He  would  be  wise,  that  is, 
he  reaches  after  forbidden  wisdom,  and,  like  his 
first  parents,  aiming  to  be  wise  above  what  is  writ- 
ten, loses  the  tree  of  life  for  the  tree  of  knowledge. 
Now,  is  such  a  creature  as  this  fit  to  contend  with 
God,  or  call  him  to  an  account?  Did  we  but  better 
know  God  and  ourselves,  we  should  better  know 
how  to  conduct  ourselves  toward  God. 

1 3.  If  thou  prepare  thy  heart,  and  stretch 
out  thy  hands  toward  hun;  14.  If  iniquity 
be  in  thy  hand,  put  it  far  away,  and  let  not 
wickedness  dwell  in  thy  tabernacles.  15. 
For  then  shalt  thou  lift  up  thy  face  without 
spot;  yea,  thou  shalt  be  steadfast,  and  shalt 
not  fear:  16.  Because  thou  shalt  forget 
thy  misery,  and  remember  it  as  waters  that 
pass  away:  17.  And  thine  age  shall  be 
clearer  than  the  noon-day ;  thou  shalt  shine 
forth,  thou  shalt  be  as  the  morning.  18. 
And  thou  shalt  be  secure,  because  there  is 
hope ;  yea,  thou  shalt  dig  about  thee,  and 
thou  shalt  take  thy  rest  in  safety.  19.  Also 
thou  shalt  lie  down,  and  none  shall  make 
thee  afraid  ;  yea,  many  shall  make  suit  unto 
thee,  20.  But  the  eyes  of  the  wicked  shall 
fail,  and  they  shall  not  escape,  and  their 
hope  shall  be  as  the  giving  up  of  the  ghost. 


Zophar,  as  the  other  two,  here  encourages  Job 
to  hope  for  better  times,  if  he  would  but  come  to  a 
better  temper. 

I.  He  gives  him  good  counsel,  {v.  13,  14.)  as 
El  phaz  did,  {ch.  v.  8.)  and  Bildad,  ch.  viii.  5.  He 
would  have  him  repent,  and  return 'to  God.  Ob- 
serve the  steps  of  that  return; 

1.  He  must  look  within,  and  get  his  mind  chang- 
ed, and  the  tree  made  good.  He  must  prepare  his 
heart;  there  the  work  of  conversion  and  reforma- 
tion must  begin.  The  heart  that  wandered  from 
God  must  be  reduced;  that  was  defiled  with  sin  and 
put  into  disorder,  must  !)e  cleansed  and  put  in  order 
again;  that  was  wavering  and  unfixed,  must  be 
settled  and  established:  so  the  word  here  signifies. 
The  heart  is  then  prepared  to  seek  (iod,  when  it 
is  determined  and  fully  resolved  to  make  a  business 
of  it,  and  to  go  through  with  it. 

2.  He  must  look  up,  and  stretch  out  his  hand  to- 
ward God,  that  is,  must  stir  up  himself  to  take 
hold  on  God;  must  pray  to  him  with  earnestness 
and  importunity,  striving  in  prayer,  and  with  ex- 
pectation to  receive  mercy  and  grace  from  him. 
To  give  the  hand  to  the  Lord,  signifies  to  yield 
ourselves  to  him  and  to  covenant  with  him,  2  Chron. 
XXX.  8.  This  Job  must  do,  and,  for  the  doing  of  it, 
must  prepare  his  heart.  Job  had  prayed,  but  Zo- 
phar would  have  him  to  pray  in  a  better  manner, 
not  as  an  appellant,  but  as  a  petitioner  and  humble 
supplicant. 

3.  He  must  amend  what  was  amiss  in  his  own 
conversation,  else  his  prayers  would  be  ineffectual; 
{v.  14.)  If  iniquity  be  in  thy  hand,  that  is,  "If 
there  be  any  sin,  which  thou  dost  yet  live  in  the 
practice  of,  put  it  far  away,  forsake  it  with  detes- 
tation and  a  holy  indignation,  steadfastly  resolving 
not  to  return  to  it,  nor  ever  to  have  any  thing  more 
to  do  with  it,  Ezek.  xviii.  31.  Hos.  xiv.  9.  Isa. 
XXX.  22.  If  any  of  the  gains  of  iniquity,  any  goods 
gotten  by  fraud  or  oppression,  be  in  thine  hand, 
make  restitution  of  it,^'  (as  Zaccheus,  Luke  xix. 
8.)  I*  and  shake  thy  hands  from  holding  \t"  Isa. 
xxxiii.  15.  The  guilt  of  sin  is  not  removed,  if  the 
gain  of  sin  be  not  restored. 

4.  He  must  do  his  utmost  to  reform  his  family 
too;  *'Let  not  wickedness  dwell  in  thy  tabernacles; 
let  not  thy  house  haibour  or  shelter  anv  wicked 
persons,  any  wicked  practices,  or  any  wealth  gotten 
by  wickedness."  He  suspected  that  Job's  great 
household  had  been  ill  governed,  and  that  where 
there  were  manv,  there  were  many  wicked,  and 
the  ruin  of  his  family  was  the  punishment  of  the 
wickedness  of  it;  and  therefore,  if  he  expected  God 
should  return  to  him,  he  must  reform  what  was 
amiss  there,  and,  though  wickedness  might  come 
into  his  tabernacles,  he  must  not  suifer  it  to  dwell 
there,  Ps.  ex.  3,  &c. 

II.  He  assures  him  of  comfort  if  he  took  this 
counsel,  v.  15,  &c.  If  he  would  repent  and  re- 
form, he  should,  without  doubt,  be  easy  and  happy, 
and  all  would  be  well.  Perhaps  Zophar  might  in- 
sinuate, that,  unless  God  did  speedily  make  such  a 
change  as  this  in  his  condition,  he  and  his  fiiends 
would  be  confirmed  in  their  opinion  of  him  as  a 
hypocrite  and  a  dissembler  with  God:  a  great  truth, 
however,  is  conveyed,  That  the  work  of  righteous- 
ness will  be  fieace,  and  the  effect  of  righteousness 
quietness  and  assurance  for  ever,  Isa.  xxxii.  17. 
Those  that  sincerely  turn  to  God,  may  expect, 
1.  A  holy  confidence  toward  God;  "Then  shalt 
thou  lift  up  thy  face  toward  heaven  without  spot; 
thou  mayest  come  boldly  to  the  throne  of  grace," 
and  not  with  that  terror  and  amazement  expressed, 
ch.  ix.  34.  If  our  hearts  condemn  us  not  for  hypo- 
crisy and  impenitency,  then  have  we  confidence  in 
our  approaches  to  God  and  expectations  from  him, 
1  John  iii.  21.     If  we  are  looked  uDon  in  the  face 


b2 


JOB,  XII. 


rf  ihe  Anointed,  our  fares,  that  were  dejected,  may- 
be lifted  uj;;  t!iat  were  polluted,  being  washed  with 
tile  blood  of  Christ,  may  be  lifted  up  without  spot. 
We  m  ly  draw  near  in  full  assurance  of  faith,  when 
we  are  nfirinkl^d  from  an  evil  conscience,  Heb.  x. 
22,  Son»e  understand  this  of  the  clearing  up  of  his 
credit  before  men,  Ps.  xxxvii.  6.  If  we  make  our 
peace  with  God,  we  may  with  cheerfulness  look 
(  ur  friends  in  the  face. 

2.  Aholycomposedness in  themselves;  Thoushalt 
be  steadfast,  and  sfialt  not  fear,  not  be  afraid  of  evil 
tidings,  thy  heart  being  fixed,  Ps.  cxii.  7.  Job  was 
now  full  of  confusion,  {c/i.  x.  15.)  while  he  looked 
upon  God  as  his  Enemy,  and  quarrelled  with  him; 
but  Zophar  assures  him,  that,  if  he  would  submit 
and  humble  himself,  his  mind  would  be  stayed, 
and  he  would  be  freed  from  those  frightful  appre- 
hensions he  had  of  God,  which  put  him  into  such 
an  agitation.  The  less  we  are  frightened,  the  more 
■we  are  fixed;  and,  consequently,  the  more  fit  we 
are  for  our  services  and  for  our  sufferings. 

3.  A  comfortable  reflection  upon  their  past  trou- 
bles; {v.  16.)  '^^Thou  shall  forget  thy  misery;  (as 
the  mother  forgets  her  travailing  pains,  for  joy  that 
the  child  is  born;)  thou  shalt  be  perfectly  freed 
from  the  impressions  it  makes  upon  thee,  and  thou 
shalt  remember  it  as  nvaters  that  pass  away,  or  are 
poured  out  of  a  vessel,  which  leave  no  taste  or  tinc- 
ture beliind  them,  as  other  liquors  do.  The  wounds 
of  thy  present  affliction  shall  be  perfectly  healed, 
not  only  without  a  remaining  scar,  but  without  a 
remaining  pain."  Job  had  endeavoured  to  forget 
his  complaint,  {ch.  ix.  27.)  but  found  he  could  not; 
his  soul  had  still  in  remembrance  the  wormwood  arid 
the  gall:  but  here  Zophar  puts  him  in  a  way  to  for- 
get it:  let  him  by  faith  and  prayer  bring  his  griefs 
and  cares  to  God,  and  leave  them  with  him,  and 
then  he  shall  forget  them.  Where  sin  sits  heavily, 
affliction  sits  lightly.  If  we  duly  remember  our  sins, 
we  shall,  in  comparison  with  them,  forget  our 
misery;  much  more  if  we  obtain  the  comfort  of 
a  sealed  pardon  and  a  sealed  peace.  He  whose  ini- 
quity is  forgiven  shall  not  say,  I  am  sick,  but  for- 
get that,  Isa.  xxxiii.  24. 

4.  A  comfortable  prospect  of  their  future  peace. 
This  Zophar  here  thinks  to  please  Job  with,  in 
answer  to  the  m my  despairing  expressions  he  had 
used,  as  if  it  were  to  no  purpose  for  him  to  hope 
ever  to  see  good  days  again  in  this  world;  "Yea, 
but  thou  mavest,"  (says  Zophar,)  "and  good  nights 
too." 

A  blessed  change  he  here  puts  him  in  hopes  of. 

(1.)  That  though  now  his  light  was  eclipsed,  it 
should  shine  out  again,  and  brighter  than  ever,  v. 
17.  That  even  his  setting  sun  should  out-shine  his 
noon-day  sun,  and  his  evening  be  fair  and  clear  as 
the  morning,  in  respect  both  of  honour  and  plea- 
sure; that  his  light  should  shine  out  of  obscurity; 
(Isa.  Iviii.  10.)  and  the  thick  and  dark  cloud,  from 
behind  which  his  sun  should  break  forth,  would 
serve  as  a  foil  to  its  lustre.  That  it  should  shine 
even  in  old  age',  and  those  evil  days  should  be  good 
days  to  him.  Note,  They  that  truly  turn  to  God 
then  begin  to  shine  forth;  their  path  is  as  the  shin- 
ing light  which  increases,  the  period  of  their  day 
■will  be  the  perfection  of  it,  and  their  evening  to  this 
•world  their  morning  to  a  better. 

(2. )  That  though  now  he  was  in  a  continual  fear 
and  terror,  he  should  live  in  a  holy  rest  and  securi- 
ty, and  find  himself  continually  safe  and  easy;  (x'. 
18.)  Thou  shalt  be  secure,  because  there  is  hope. 
Note,  Those  who  have  a  good  hope,  through 
grace,  in  CTod,  and  of  heaven,  are  certainly  safe, 
j'.nd  have  reason  to  be  secure,  how  difflrult  soever 
the  times  are  through  which  they  pass  in  this  world. 
He  that  walks  uprightly  may  thus  walk  surely,  be- 
cause, though  there  j"-e  trouble  and  danger,  yet 


there  is  hope  that  all  will  be  well  at  last.  Hope  i? 
071  anchor  of  the  soul,  Heb.  \  i.  19.  "■Thou  shalt 
dig  about  thee,"  that  is,  "  Thou  shalt  be  as  safe  as 
an  aimy  in  its  intrenchments."  They  thac  submi 
themselves  to  God's  government  shall  be  taken  un- 
der his  protection,  and  then  they  are  s;ife  bi.tli  day 
and  night.  [1.]  By  day,  when  they  employ  them- 
selves abroad;  ''Thou  shalt  dig  in  safety,  thou  -and 
thy  servants  for  thee,  and  not  be  again  set  upon 
by  the  plunderers,  who  fell  upon  thy  ser,  ants  at 
plough,"  ch.  i.  14.  It  is  no  part  of  the  promised 
prosperity,  that  he  should  live  in  idleness,  but  that 
he  should  have  a  calling  and  follow  it,  and,  when 
he  was  about  the  business  of  it,  should  be  under  the 
divine  protection;  Thou  shalt  dig  and  be  safe,  not 
rob  and  be  safe;  the  way  of  duty  is  the  way  of  safe- 
ty. [2.]  By  night,  when  they  repose  themselves 
at  home;  Ihou  shalt  take  thy  rest  (and  the  sleep  of 
the  labouring  7nan  is  sweet)  in  safety,  notwithstand- 
ing the  dangers  of  the  darkness.  The  pillar  of 
cloud  by  day  shall  be  a  pillar  of  fire  by  night; 
"Thou  shalt  lie  down,  {v.  19.)  not  forced  to' wander 
where  there  is  no  place  to  lay  thy  head  on,  not 
forced  to  watch  and  sit  up  in  expectation  of  assaults; 
but  thou  shalt  go  to  bed  at  bed-time,  and  not  only 
shall  none  hurt  thee,  but  none  shall  make  thee 
afraid,  or  so  much  as  give  thee  an  alarm."  Note, 
It  is  a  great  mercy  to  have  quiet  nights  and  undis- 
turbed sleeps;  these  say  so  that  ai'e  within  the  hear- 
ing of  the  noise  of  war.  And  the  way  to  be  quiet, 
is,  to  seek  unto  God,  and  keep  ourselves  in  his  love. 
Nothing  needs  make  those  afraid,  who  return  to 
God  as  their  rest,  and  take  him  for  their  habitation. 

(3.)  That  though  now  he  was  slighted,  yet  he 
should  be  courted;  "  Many  shall  make  suit  to  thee, 
and  think  it  their  interest  to  secure  thy  friendship." 
Suit  is  made  to  those  that  are  eminently  wise  or  re- 
puted to  be  so,  that  are  very  rich,  or  in  power.  Zo- 
phar knew  Job  so  well,  that  he  foresaw,  how  low 
soever  this  present  ebb  was,  if  once  the  tide  turned, 
it  would  flow  as  high  as  ever,  and  he  would  be  again 
the  darling  of  his  country.  They  that  rightly  make 
suit  to  God,  will  probably  see  the  day  when  others 
will  make  suit  to  them,  as  the  foolish  virgins  to  the 
wise,  Give  us  of  your  oil. 

Lastly,  Zophar  concludes  with  a  brief  account  of 
the  doom  of  wicked  people;  (r.  20.)  But  the  eyes  of 
the  ivicked  shall  fail.  It  should  seem,  he  suspected 
that  Job  would  not  take  his  counsel,  and  here  tells 
him  what  would  then  come  of  it,  setting  death  as 
well  as  life  before  him.  See  what  will  come  of  those 
who  persist  in  their  wickedness,  and  will  not  be  re- 
formed. 

1.  They  shall  not  reach  the  good  thev  flatter 
themselves  with  the  hopes  of,  in  this  world  and  in 
the  other.  Disappointments  will  be  their  doom, 
their  shame,  their  endless  torment.  Their  eyes 
shall  fail  with  expecting  that  which  will  never  come. 
When  a  wicked  man  dieth,  his  expectation  perishes, 
Prov.  xi.  7.  Their  hope  shall  be  as  a  puff  of  breath, 
(Marg.)  vanished  and  gone,  past  recall:  or  their 
hope  will  perish  and  expire  as  a  man  does  when  he 
gives  up  the  ghost;  it  will  fail  them  when  they  have 
most  need  of  it,  and  when  they  expected  the  ac- 
complishment of  it;  it  will  die  away,  and  leave  them 
in  utter  confusion. 

2.  They  shall  not  avoid  the  evil  which  sometimes 
they  frighten  themselves  with  the  apprehension  of; 
they  shall  not  escape  the  execution  of  the  sentence 
past  upon  them;  can  neither  out -brave  it,  noi  out- 
run it.  Those  that  will  not  fly  to  God,  will  find  it 
in  vain  to  think  of  flying/rom  him. 

CHAP.  XIT. 

In  this  and  the  two  following  chapters,  we  have  Job's  an- 
swer to  Zophar's  discourse.  In  which,  as  before,  he  fir^t 
reasons  with  his  friends,  (see  ch.  13.  19.)  and  then  turns 


JOB  xri. 


63 


to  his  God,  and  directs  liis  expostulations  to  him,  from 
thence  to  the  end  of  his  discourse.  In  this  chapter,  he 
addresses  himself  to  his  friends,  and,  I.  He  condemns  what 
they  had  said  of  him,  and  the  judgment  they  had  given  of 
his  character,  v.  1 ,  .  5.  II.  He  contradicts  and  confronts 
what  they  had  said  of  the  destruction  of  wiclfed  people 
in  this  world,  showing-  that  tiiey  often  prosper,  v.  6  . .  II. 
in.  He  consents  to  what  they  had  said  of  the  wisdom, 
power,  and  sovereignty,  of  God,  and  the  dominion  of  his 
providence  over  the  children  of  men  and  all  their  affairs; 
ne  confirms  this,  and  enlarges  upon  it,  v.  12  ..25. 

1.  4  ND  Job  answered  and  said,  2.  No 
/5l  doubt  but  ye  are  the  people,  and  wis- 
dom shall  die  with  you.  3.  But  I  have  un- 
derstanding as  well  as  you ;  I  am  not  inferior 
to  you :  yea,  who  knoweth  not  such  things 
as  these  ?  4.  I  am  as  one  mocked  of  his 
neighbour,  who  calleth  upon  God,  and  he  an- 
swereth  him  :  the  just  upright  man  is  laugh- 
e,d  to  scorn.  5.  He  that  is  ready  to  slip 
with  his  feet  is  as  a  lamp  despised  in  the 
thought  of  him  that  is  at  ease. 

The  reproofs  Job  here  gives  to  his  friends,  whe- 
ther they  were  just  or  no,  were  very  sharp,  and  may 
ser\  e  for  a  rebuke  to  all  that  are  proud  and  scorn- 
ful, and  an  exposing  of  their  folly. 

I.  He  upbraids  them  with  their  conceitedness  of 
themselves,  and  the  good  opinion  they  seemed  to 
have'of  their  own  wisdom  in  comparison  with  him; 
than  which  nothing  is  more  weak  and  unbecoming, 
nor  better  deserves  to  be  ridiculed,  as  it  is  here. 

1.  He  represents  them  as  claiming  the  monopoly 
of  wisdom,  v.  2.  He  speaks  ironically,  "  JVo  doubt, 
you  are  the  peofile;  you  think  yourselves  fit  to  dic- 
tate and  give  law  to  all  mankind,  and  your  own  judg- 
ment to  be  the  standard  by  which  every  man's  opi- 
nion must  be  measured  and  tried;  as  if  nobody  could 
discern  between  truth  and  falsehood,  good  and  evil, 
but  you  only;  and  therefore  every  top-sail  must 
lower  to  you,  and,  right  or  wrong,  we  must  all  say 
as  you  say,  and  you  three  must  be  the  people,  the 
majority,  to  have  the  casting  vote."  Note,  It  is  a 
very  foolish  sinful  thing  for  any  to  think  themselves 
wiser  than  all  mankind  besides,  or  to  speak  and  act 
confidently  and  imperiously,  as  if  they  thought  so. 
Nay,  he  goes  further;  "You  not  only  think  there 
are  none,  but  that  there  nvill  be  none,  as  wise  as  you, 
and  therefore  that  wisdom  must  die  with  you,  and 
all  the  world  must  be  fools  when  you  are  gone,  and 
in  the  dark  when  your  sun  is  set."  Note,  It  is  folly 
for  us  to  think  that  there  will  be  any  great  irrepa- 
rable loss  of  us  when  we  are  gone,  or  that  we  can  be 
ill-spared,  since  God  has  the  residue  of  the  Spirit, 
and  can  raise  up  others  more  fit  than  we  are,  to  do 
his  work.  When  wise  men  and  good  men  die,  it  is 
a  comfort  to  think  that  wisdom  and  goodness  shall 
not  die  with  them.  Some  think  Job  here  reflects 
upon  Zophar's  comparing  him  (as  he  thought)  and 
others  to  the  wild  ass's  colt,  ch.  xi.  12.  "  Yes,"  says 
he,  "  've  must  be  asses,  you  are  the  only  men. " 

2.  He  does  himself  the  justice  to  put  in  his  claim 
as  a  sharer  in  the  gifts  of  wisdom;  {y.  3.)  "  But  I 
have  understanding,  a  heart,  as  well  as  you;  nay, 
I  fall  not  lower  than  you;"  (as  it  is  in  the  margin;) 
'•  I  am  as  well  able  to  judge  of  the  methods  and 
meanings  of  the  Divine  Providence,  and  to  construe 
the  hard  chapters  of  it,  as  you  are. "  He  says  not 
this,  to  magnify  himself;  it  was  no  great  applause 
of  himself  to  say,  I  have  understanding  as  ivell  as 
you;  no,  nor  to  sav,  "I  understand  this  matter  as 
well  as  you;"  for  what  reason  had  either  he  or  they 
to  be  proud  of  understanding  that  which  was  obvi- 
ous and  level  to  the  capacity  of  the  meanest;  "  Yea, 
•who  knows  not  such  things  as  these?    What  things 


you  have  said,  that  are  true,  are  plain  truths,  and 
common  themes,  which  there  are  many  that  can  talk 
as  excellently  of  as  either  you  or  I:"  but  he  says  it, 
to  humble  them,  and  check  the  value  they  had  for 
themselves  as  doctors  of  the  chair.     Note,  (1.)  It 
may  justly  keep  us  from  being  proud  of  our  know- 
ledge, to  consider  how  many  there  are  that  know  as 
much  as  we  do,  and  perhaps  much  more,   and  to 
better  purpose.     (2.)  When  we  are  tempted  to  be 
harsh  in  our  censures  of  those  we  differ  from  and 
dispute  with,  we  ought  to  consider  that  they  also 
ha\e  understandings  as  well  as  we,  a  capacity  of 
judging,  and  a  right  of  judging,  for  themselves;  nay, 
perhaps  they  are  not  mferior  to  us,  but  iujjerior,  arid 
it  is  possible  that  they  may  be  in  the  right,  and  we 
in  the  wrong;  and  therefore  we  ought  not  to  judge 
or  despise  them,  (Rom.  xiv.  3. )  nor  pretend  to  be 
masters,  (Jam.  iii.  1.)  while  all  we  are  brethren, 
Matth.  xxiii.  8.      It  is  a  very  reasonable  allowance 
to  be  made  to  all  we  converse  with,  all  we  contend 
with,  that  they  are  rational  creatures  as  well  as  we. 
II.  He  complains  of  the  great  contempt  with  which 
they  had  treated  him.     Those  that  are  haughty  and 
think  too  well  of  themselves,  are  commonly  scorn- 
ful, and  ready  to  trample  upon  all  about  them :  Job 
found  it  so,  at  least  he  thought  he  did;  {v.  4.)  lam 
as  one  mocked.     I  cannot  say  there  was   cause  for 
this  charge;  we  will  not  think  Job's  friends  designed 
him  any  abuse,  nor  aimed  at  any  thing  but  to  con- 
vince him,  and  so,  in  the  right  method,  to  comfort 
him;  yet  he  cries  out,  I  am  as  one  mocked.     Note, 
We  are  apt  to  call  reproofs  refiroaches,  and  to  think 
ourselves  mocked  when  we  are  but  advised  and  ad- 
monished; this  peevishness  is  our  folly,  and  a  great 
wrong  to  ourselves  and  to  our  friends.     Yet  we  can- 
not but  say  there  was  a  colour  for  this  charge;  they 
came  to  comfort  him,  but  they  vexed  him ;  gave  him 
counsels   and  encouragements,   but  with  no  great 
.opinion  that  either  the  one  or  the  other  would  take 
effect;  and  therefore  he  thought  they  mocked  him, 
and  it  added  much  to  his  grief.     Nothing  is  more 
grievous  to  those  that  are  fallen  from  the  height  of 
prosperity  into  the  depth  of  adversity,  than  to  be 
trodden  on,  and  insulted  o\er,  when  they  are  down; 
and  on  this  head  they  are  too  apt  to  be  suspicious. 
Observe,  1.  WViat  aggravated  this  grievance  to 
him.     Two  things:  (1.)  That  they  were  his  neigh- 
bours, his  friends,  his  com])anions,  so  the  word  sig- 
nifies; and  the  scoflFs  of  such  are  often  most  spiteful- 
ly given,  and  always  most  indignantly  received;  (Ps. 
Iv.  12,  13.)  It  was  not  an  enemy  that  refiroached 
me;  then  I  could  have  slighted  it,  and  so  borne  it; 
but  it  was  thou,  a  man  mine  equal.     (2. )  That  they 
were  professors  of  religion,  such  as  called  upon  God, 
and  said  that  he  answered  them;  for  some  under- 
stand that  of  the  persons  mocking;  "They  are  such 
as  have   a  regard  to  Heaven,  and  an   interest  in 
Heaven,  whose  prayers  I  would  therefore  be  glad 
of  and  thankful  for,  and  whose  good  opinion  I  can- 
not but  covet,  and  therefore  whose  censures  are  the 
more  grievous."    Note,  It  is  sad  that  any  who  call 
upon  (xod  should  mock  their  brethren;  (Jam.  iii.  9, 
10.)  audit  cannot  but  lie  heavily  on  a  good  man  to  be 
thought  ill  of  by  those  whom  he  thinks  well  of;  yet 
this  is  no  new  thing. 

2.  What  supported  him  under  it.  (1.)  That  he 
had  a  God  to  go  to,  with  whom  he  could  lodge  his 
appeal;  for  some  understand  those  Avords  of  the 
person  mocked,  that  he  calls  ufioyi  God,  and  he 
answers  hi?n ;  and  so  it  agrees  with  ch.  xvi.  20.  Jlfy 
friends  scorn  me,  but  mine  eye poureth  out  tears  to 
God.  If  our  friends  be  deaf  to  our  complaints,  God 
is  not;  if  they  condemn  us,  God  knows  our  integri 
ty;  if  they  make  the  worst  of  us,  he  will  make  the 
best  of  us;  if  they  give  us  cross  answers,  he  will 
give  us  kind  ones.  (2.)  That  his  case  was  not  sin- 
gular, but  very  common:   The  just  upright  nmn  is 


64 


JOB,  XII. 


laughed  to  scorn;  by  many  he  is  laughed  at  even 
for  his  justice  and  his  uprightness,  his  honesty  to- 
ward men,  and  his  piety  toward  God;  these  are  de- 
rided as  foolish  things,  which  silly  people  needless- 
ly hamper  themselves  with:  as  if  religion  were  a 
jest,  and  therefore  to  be  made  a  jest  of.  By  most 
he  is  laughed  at  for  any  little  infirmity  or  weakness, 
notwithstanding  his  justice  and  uprightness,  with- 
out any  consideraticin  had  of  that  which  is  so  much 
his  lionour.  Note,  It  was  of  old  the  lot  of  honest 
good  people  to  be  despised  and  derided;  we  are  not 
therefore  to  think  it  strange,  (1  Pet.  iv.  12.)  no  nor 
to  think  it  hard,  if  it  be  our  lot;  so  persecuted  they 
not  only  the  prophets,  but  even  the  saints  of  the  pa- 
triarchal age,  Matth.  v.  12.  And  can  we  expect  to 
fare  better  than  they? 

3.  What  he  suspected  to  be  the  true  cause  of  it, 
and  that  was,  in  short,  this;  they  were  themselves 
rich  and  at  ease,  and  therefore  they  despised  him 
who  was  fallen  into  poverty.  It  is  the  way  of  the 
world,  we  see  instances  of  it  daily;  they  that  pros- 
per are  praised,  but  of  them  that  are  going  down  it 
IS  said,  "Down  with  them."  He  that  is  ready  to 
slifi  with  hiffeet,  and  fall  into  trouble,  though  he  has 
formerly  shone  as  alamj),  is  then  looked  upon  as  a 
lamp  going  out,  like  the  snufF  of  a  candle,  which 
we  throw  to  the  ground,  and  tread  upon,  and  is  ac- 
cordingly despised  in  the  thought  of  him  that  is  at 
ease,  v.  5.  Even  the  just  upright  man,  that  is  in 
his  generation  as  a  burning  and  shining  light,  if  he 
enter  into  ibmptation,  (Ps.  Ixxiii.  2.)  or  come  under 
a  cloud,  is  looked  upon  with  contempt.  See  here,  (1.) 
What  is  the  common  fault  of  those  that  live  in  pros- 
perity ;  being  full  and  easy  and  merry  themselves, 
thev  look  scornfully  upon  those  that  are  in  want, 
pain,  and  sorrow;  they  overlook  them,  take  no  no- 
tice of  them,  and  study  to  forget  them.  SeePs.  cxxiii. 
4.)  The  chief  butler  drinks  wine  in  bowls,  but 
makes  nothing  of  the  afflictions  of  Joseph.  Wealth 
without  grace  often  makes  men  thus  haughty,  thus 
careless  of  their  poor  neighbours.  (2.)  What  is  the 
common  fate  of  those  that  fall  into  adversity.  Po- 
verty serves  to  eclipse  all  their  lustre;  though  they 
are  lamps,  yet,  if  taken  out  of  golden  candlesticks, 
and  put,  like  Gideon's,  into  earthen  pitchers,  no- 
body values  them  as  formerly,  but  they  that  live  at 
ease  despise  them. 

6.  The  tabernacles  of  robbers  prosper,  and 
they  that  provoke  God  are  secure ;  into  whose 
hand  God  bringeth  ahundanthj.  7.  But 
ask  now  the  beasts,  and  they  shall  teach 
thee ;  and  the  fowls  of  the  air,  and  they  shall 
tell  thee:  8.  Or  speak  to  the  earth,  and 
It  shall  teach  thee ;  and  the  fishes  of  the  sea 
shall  declare  unto  thee.  9.  Who  knoweth 
not  in  all  these,  that  the  hand  of  the  Lord 
hath  wrought  this  ?  10.  In  whose  hand  is 
the  soul  of  every  living  thing,  and  the  breath 
of  all  mankind.  11.  Doth  not  the  ear  try 
words  ?  and  the  mouth  taste  his  meat  ? 

Job's  friends,  all  of  them,  went  upon  this  princi- 
ple, that  wicked  people  cannot  prosper  long  in  this 
world,  but  some  remarkable  judgment  or  other  will 
suddenly  light  on  them:  Zophar  had  concluded 
with  it,  that  the  eyes  of  the  ivicked  shall  fail,  ch.  xi. 
20.  This  principle  Job  here  opposes,  and  maintains, 
that  God,  in  disposing  men's  outward  affairs,  acts  as 
a  Sovereign,  reserving  the  exact  distribution  of  re- 
wards and  punishments  for  the  future  state. 

I.  He  asserts  it  as  an  undoubted  truth,  that  wick- 
ed people  may,  and  often  do,  prosper  long  in  this 
world,  V.  6.     Even  great  sinners  may  enjoy  great 


prosperity.  Observe,  1.  How  he  describes  the  sin 
ners;  they  are  robbers,  and  such  as  provoke  God, 
the  worst  kind  of  sinners,  blasphemers  and  persecu- 
tors; perhaps  he  refers  to  the  Sabeans  and  Chal- 
deans, who  had  robbed  him,  and  had  always  lived 
by  spoil  and  rapine,  and  yet  tliey  prospered;  all  the 
world  saw  they  did,  and  there  is  no  disputing  against 
sense;  one  observation  built  upon  matter  of  fact  is 
worth  twenty  notions  framed  by  an  hypothesis.  Or, 
more  generally.  All  proud  oppressors  are  robbers 
and  pirates.  It  is  supposed  that  what  is  injurious  to 
men,  is  provoking  to  God,  the  Patron  of  right,  and 
the  Protector  of  mankind.  It  is  not  strange,  if  those 
that  \  iolate  the  bonds  of  justice,  break  thr<  ugh  the 
obligations  of  all  religion,  bid  defiance  even  to  God 
himself,  and  make  nothing  of  provoking  him.  2. 
How  he  describes  their  prosperity:  it  is  very  great; 
for,  (1.)  Even  their  tabernacles  prosper,  these  that 
live  with  them,  and  those  that  come  after  them,  and 
descend  from  them.  It  seems  as  if  a  blessing  were 
entailed  upon  their  families;  and  that  is  preserved 
sometimes  to  succeeding  generations,  which  was  got 
by  fraud.  (2. )  They  are  secure,  and  not  only  feel 
no  hurt,  but  fear  none,  are  under  no  apprehensions 
of  danger,  either  from  threatening  providences,  or 
an  awakened  conscience.  But  those  that  provoke 
God  are  never  the  more  safe  for  their  being  secure. 
(3.)  Into  their  hand  God  brings  abundantly.  They 
have  more  than  heart  could  wish,  Ps.  Ixxiii.  7- 
They  have,  not  for  necessity  only,  but  for  delight; 
not  for  themselves  only,  but  for  others;  not  for  the 
present  only,  but  for  hereafter;  and  this  from  the 
hand  of  Providence  too.  God  brings  plentifully  to 
them ;  we  cannot  therefore  judge  of  men's  piety  by 
their  plenty,  nor  of  what  they  have  in  their  heart 
by  what  they  have  in  their  hand. 

II.  He  app)eals  even  to  the  inferior  creatures  foi 
the  proof  of  this — the  beasts,  and  fowls,  and  trees, 
and  even  the  earth  itself;  consult  these,  and  they 
shall  tell  thee;  {v.  7,  8.)  many  a  good  lesson  we 
may  learn  from  them;  but  what  are  they  here  to 
teach  us.' 

1.  We  may  learn  from  them  that  the  tabemacle& 
of  robbers  prosper;  so  some.  For,  (1.)  Even  among 
the  brute  creatures,  the  greater  devour  the  lesser, 
and  the  stronger  prey  upon  the  weaker,  and  men 
are  as  the  fishes  of  the  sea,  Hab.  i.  14.  If  sin  had 
not  entered,  we  may  suppose  there  had  been  no  such 
disorder  among  the  creatures,  but  the  wolf  and  the 
lamb  had  lain  down  together.  (2.)  These  crea- 
tures are  serviceable  to  wicked  men,  and  so  they 
declare  their  prosperity.  Ask  the  herds  and  the 
flocks,  to  whom  they  belong,  and  they  will  tell  yon 
that  such  a  robber,  such  an  oppressor,  is  their 
owner:  the  fishes  and  fowls  will  tell  you  that  they 
are  served  up  to  the  tables,  and  feed  the  luxury,  ol 
proud  sinners:  the  earth  brings  forth  her  fruits  to 
them,  {ch.  ix.  24.)  and  the  whole  creation  groans 
under  the  burthen  of  their  tyranny,  Rom.  viii.  20, 
22.  Note,  All  the  creatures  which  wicked  men 
abuse,  by  making  them  the  food  and  fuel  of  theii 
lusts,  will  witness  against  them,  another  day. 
Jam.  v.  3,  4. 

2.  We  may  from  them  leam  the  wisdom,  power, 
and  goodness,  of  God,  and  that  sovereign  domin'on 
of  his,  into  which  plain  and  self-evident  truth  all 
these  difficult  dispensations  must  be  resolved. 
Zophar  had  made  a  vast  mystery  of  it,  ch.  xi.  7, 
"So  far  from  that,"  (says  Job,)  "that  what  we  are 
concerned  to  know,  we  may  learn  even  from  the 
inferior  creatures;  for  who  knows  not  from  all 
these?  Any  one  may  easily  gather  from  the  book 
of  the  creatures,  that  the  hand  of  the  Lord  has 
wrought  this,"  (_x>.  9.)  that  is,  "that  there  is  a  wise 
providence  which  guides  and  governs  all  these 
things  by  rules  which  we  are  neither  acquainted 
with,  nor  are  competent  judges  of."    Note.  Fron. 


JOB,  XII. 


fi5 


God's  sovereign  dominion  over  the  inferior  crea- 
tures, we  should  learn  to  acquiesce  in  all  his  dis- 
posals of  the  affairs  of  the  children  of  men,  though 
xoiitrary  to  our  measures. 

III.  He  resolves  all  into  the  absolute  propriety 
which  God  has  in  all  the  creatures;  (v.  10.)  In 
whose  hand  is  (he  soul  of  every  living  thing:  All 
the  creatures,  and  mankind  particularly,  derive 
their  being  from  him,  owe  their  being  to  him, 
depend  upon  him  for  the  support  of  it,  lie  at  his 
mercy,  are  under  his  direction  and  dominion,  and 
'•ntirelv  at  his  disposal,  and  at  his  summons  must 
resign  their  lives.  All  souls  are  his;  and  may  he 
not  do  what  he  will  with  his  own?  The  name 
Jehovah  is  used  here,  {v.  9.)  and  it  is  the  only 
time  that  we  meet  with  it  in  all  the  discourses 
between  Job  and  his  friends;  for  God  was,  in  that 
age,  more  known  by  the  name  of  Shaddai,  the 
Almighty. 

Those  words,  {v.  11.)  Doth  not  the  ear  try 
•words,  as  the  mouth  tastes  meat?  may  be  taken 
either  as  the  conclusion  to  the  foregoing  discourse, 
or  the  preface  to  what  follows.  The  mind  of  man 
has  as  good  a  faculty  of  discerning  between  ti'uth 
and  error,  when  duly  stated,  as  the  palate  has  of 
discerning  between  what  is  sweet  and  what  is 
bitter.  He  therefore  demands  from  his  friends  a 
liberty  to  judge  for  himself  of  what  they  had  said; 
and  desires  them  to  use  the  same  liberty  in  judging 
of  what  he  had  said;  nay,  he  seems  to  appeal  to 
any  man's  impartial  judgment  in  this  controversy; 
let  the  ear  try  the  words  on  both  sides,  and  it  would 
be  found  that  he  was  in  the  right.  Note,  The  ear 
must  try  words  before  it  receives  them  so  as  to 
subscribe  to  them.  As  by  the  taste  we  judge  what 
food  is  wholesome  to  the  body,  and  what  not,  so  by 
the  spirit  of  discerning  we  must  judge  what  doctrine 
is  sound,  and  savoury,  and  wholesome,  and  what 
•  not,  1  Cor.  X.  15. — xi.  13. 

12.  With  the  ancw&nt  is  wisdom;  and  in 
length  of  days  understanding.  13.  With 
him  is  wisdom  and  strength,  he  hath  coun- 
sel and  understanding.  14.  Behold,  he 
breaketh  down,  and  it  caimot  be  built 
again ;  he  shutteth  up  a  man,  and  there 
can  be  no  opening.  15.  Behold,  he  with- 
holdeth  the  waters,  and  they  dry  up ;  also 
he  sendeth  them  out,  and  they  overturn  the 
earth.  1 6.  With  him  is  strength  and  wis- 
dom :  the  deceived  and  the  deceiver  are 
his.  17.  He  leadeth  counsellors  away 
spoiled,  and  maketh  the  judges  fools.  18. 
He  looseth  the  bond  of  kings,  and  girdeth 
their  loins  with  a  girdle.  1 9.  He  leadeth 
princes  away  spoiled,  and  overthroweth 
the  mighty.  20.  He  removeth  away  the 
speech  of  the  trusty,  and  taketh  away  the 
understanding  of  the  aged.  21.  He  poureth 
contempt  upon  princes,  and  weakeneth  the 
strength  of  the  mighty.  22.  He  discover- 
eth  deep  things  out  of  darkness,  and  bring- 
eth  out  to  light  the  shadow  of  death.  23. 
He  increaseth  the  nations,  and  destroyeth 
them:  he  enlargeth  the  nations,  and  strait- 
eneth  them  again.  24.  He  taketh  away 
the  heart  of  the  chief  of  the  people  of  the 
ea.rth,  and  causeth  them  to  wander  in  a 
wilderness  where   there  is   no   way.      25. 

Vol.  III. — I 


They  grope  in  the  dark  without  light,  and 
he  maketh  them  to  stagger  like  a  drunken 
man. 

This  is  a  noble  discourse  of  Job's  concerning  the 
wisdom,  power,  and  sovereignty,  of  God,  in  order- 
ing and  disposing  of  all  the  affairs  of  the  children 
of  men,  according  to  the  counsel  of  his  own  will, 
which  none  dares  gainsay,  or  can  resist.  Take 
both  him  and  them  out  of  the  controversy  in  which 
they  were  so  waimly  engaged,  and  they  all  spake 
admirably  well;- but  in  that,  we  sometimes  scarcely 
know  what  to  make  of  them.  It  were  well  if  wise 
and  good  men,  that  differ  in  their  apprehensions 
about  lesser  things,  would  see  it  to  be  for  their 
honour  and  comfort,  and  the  edification  of  others, 
to  dwell  most  upon  those  great  things  in  which  they 
are  agreed.  On  this  subject.  Job  speaks  like  him- 
self; here  are  no  passionate  complaints,  no  peevish 
reflections,  but  every  thing  masculine  and  great. 

I.  He  asserts  the  unsearchable  wisdom,  and  ir- 
resistible power,  of  God.  It  is  allowed  that  among 
men  there  is  wisdom  and  understanding,  v.  12. 
But  it  is  to  be  found  only  with  some  few,  with  the 
ancient,  and  those  who  are  blessed  with  length  of 
days,  who  get  it  by  long  experience  and  constant 
experience;  and,  when  they  have  got  the  wisdom, 
they  have  lost  their  strength,  and  are  unable  to 
execute  the  results  of  their  wisdom:  but  now  with 
God  there  are  both  wisdom  and  strength,  wisdom 
to  design  the  best,  and  strength  to  accomplish 
what  is  designed;  he  does  not  get  counsel  and 
understanding,  as  we  do,  by  observation,  but  he 
has  it  essentially  and  eternally  in  himself,  v.  13. 
What  is  the  wisdom  of  ancient  men  compared 
with  the  wisdom  of  the  Ancient  of  days!  It  is 
but  little  that  we  know,  and  less  that  we  can 
do;  but  God  can  do  every  thing,  and  no  thought 
can  be  withholden  from  fiim.  Happy  they  who 
haN  e  this  God  for  their  God,  for  they  have  infinite 
wisdom  and  strength  engaged  for  them!  Foolish 
and  fruitless  are  all  the  attempts  of  men  against 

i  him,  V.  14.  He  breaketh  down,  and  it  cannot  be 
built  again.  Note,  There  is  no  contending  with 
the  Divine  Providence,  nor  breaking  the  measures' 
of  it.  As  he  had  said  before;  {ch.  ix'.  12. )  He  takes 
away,  and  who  can  hinder  him?  So  he  says  again, 
What  (iod  says,  cannot  be  gainsayed,  nor  what  he 
does,  undone.  There  is  no  rebuilding  what  God 
will  have  to  lie  in  ruins;  witness  the  tower  of  Ba- 
bel, which  the  undertakers  could  not  go  on  with; 
and  the  desolations  of  Sodom  and  Gomorrah,  which 
could  ne\er  be  repaired.  See  Isa.  xxv.  2.  Ezek. 
xxvi.  15.  Rev.  xviii.  21.  There  is  no  releasing 
of  those  whom  God  has  condemned  to  a  perpetual 
imprisonment;  if  he  shut  up  a  man  by  sickness,  re- 
duce him  to  straits,  and  embarrass  him  in  his  af- 
fairs, there  can  be  no  opening.  He  shuts  up  in  the 
grave,  and  none  can  break  open  those  sealed  doors; 
shuts  up  in  hell,  in  chains  of  darkness,  and  none 
can  pass  that  great  gulf  fixed. 

II.  He  gives  an  instance,  for  the  proof  of  it,  in 
nature,  v.  15.  He  has  the  command  of  the  waters, 
binds  them  as  in  a  garment,  (Prov.  xxx.  4.)  holds 
them  in  the  hollow  of  his  hand;  (Isa.  xl.  12.)  and 
he  can  punish  the  children  of  men  either  by  the 
defect,  or  by  the  excess  of  them:  as  men  break  the 
laws  of  virtue  by  extremes  on  each  hand,  both  de- 
fects and  excesses,  while  virtue  is  in  the  mean,  so 
God  corrects  them  bv  extremes,  and  denies  them 
the  mercy  which  is  in  the  mean.  1.  Great  droughts 
are  sometiires  great  judgments;  he  withholds  the 
waters,  and  they  dry  ufi;  if  the  heaven  be  as  brass, 
the  earth  is  as  iron;  if  the  rain  be  denied,  fountains 
dr}^  up,  and  their  streams  are  wanted,  fields  are 
parched,  and  their  fruits  are  wanted,  Amos  iv.  7. 
2.  Great  wet  is  sometimes  a  great  judgment;  he 


06 


JOB,  Xll. 


:aises  the  waters,  and  overturns  the  earth,  the  pro- 
ductions of  it,  the  buildings  upon  it.  A  sweeping 
rain  is  said  to  leave  no  food,  Prov.  xxviii.  3.  See 
how  many  ways  God  has  of  contending  with  a  sin- 
ful people,  and  taking  from  them  abused,  forfeited, 
mercies;  and  how  utterly  unable  we  are  to  contend 
with  him !  If  we  might  invert  the  order,  this  verse 
would  fitly  refer  to  Noah's  flood,  that  ever-me- 
morable instance  of  the  divine  power.  God  then, 
in  wrath,  sent  the  waters  out,  and  they  overturn- 
ed the  earth;  but,  in  mercy,  he  withheld  them, 
shut  the  windows  of  heaven,  and  the  fountains  of 
the  great  deep,  and  then,  in  a  little  time,  they 
dried  up. 

III.  He  gives  many  instances  of  it  in  God's  pow- 
erful management  of  the  children  of  men,  crossing 
their  purposes,  and  serving  his  own  by  them  and 
upon  them,  overruling  all  their  counsels,  overpow- 
ering all  their  attempts,  and  overcoming  all  their 
oppositions.  What  changes  does  God  make  with 
men,  what  turns  does  he  give  to  them;  how  easily, 
how  surprisingly!  • 

In  general,  {y.  16.)  With  him  is  strength  and 
reason,  so  some  translate  it;  strength  and  consis- 
tency with  himself:  it  is  an  elegant  word  in  the 
original.  With  him  are  the  very  quintessence  and 
extract  of  wisdom.  With  him  are  power  and  all 
that  is,  so  some  read  it.  He  is  what  he  is  himself, 
and  by  him,  and  in  him,  all  things  subsist.  Having 
this  strength  and  wisdom,  he  knows  how  to  make 
use,  not  only  of  those  who  are  wise  and  good,  who 
willingly  and  designedly  serve  him,  but  even  of 
those  who  are  foolish  and  bad,  who,  one  would 
think,  could  be  made  no  way  serviceable  to  the  de- 
signs of  his  providence:  the  deceived  and  the  deceiv- 
er are  his;  the  simplest  men  that  are  deceived,  are 
not  below  his  notice,  the  subtlest  men  that  deceive, 
cannot,  with  all  their  subtilty,  escape  his  cogni- 
zance. The  world  is  full  of  deceit,  the  one  half  of 
mankind  cheats  the  other,  and  God  suffers  it,  and 
from  both  will,  at  last,  bring  glory  to  himself.  The 
deceivers  make  tools  of  the  deceived,  but  the  great 
God  makes  tools  of  them  both,  wherewith  he 
works,  and  none  can  let  him.  He  has  wisdom  and 
might  enough  to  manage  all  the  fools  and  knaves 
in  the  world,  and  knows  how  to  serve  his  own  pur- 
poses by  them,  notwithstanding  the  weakness  of 
the  one,'  and  the  wickedness  of  the  other.  When 
Jacob  by  a  fraud  got  the  blessing,  the  design  of 
God's  grace  was  served;  when  Ahab  was  drawn  by 
a  false  prophecy  into  an  expedition  that  was  his 
ruin,  the  design  of  God's  justice  was  served;  and  in 
both  the  deceived  and  the  deceiver  were  at  his  dis- 
posal. See  Ezek.  xiv.  9.  God  would  not  suffer 
the  sin  of  the  deceiver,  nor  the  misery  of  the  de- 
ceived, if  he  knew  not  how  to  set  bounds  to  both, 
and  bring  glory  to  himself  out  of  both.  Hallelujah, 
the  Lord  God  omnifiotent  thus  reigns;  and  it  is 
well  he  does,  for  otherwise  there  is  so  little  wisdom, 
and  so  little  honesty,  in  the  world,  that  it  had  all 
been  in  confusion  and  ruin  long  ago. 

He  next  descends  to  the  particular  instances  of 
the  wisdom  and  power  of  God  in  the  revolutions  of 
states  and  kingdoms:  for  thence  he  fetches  his 
proofs,  rather  than  from  the  like  operations  of  Pro- 
vidence concerning  private  persons  and  families; 
because  the  more  high  and  public  the  station  is,  in 
which  men  are  placed,  the  more  the  changes  that 
befall  them  are  taken  notice  of,  and,  consequently, 
the  more  illustriously  does  Providence  shine  forth 
in  them.  And  it  is  easy  to  argue.  If  God  can  thus 
turn  and  toss  the  great  pnes  of  the  earth,  like  a  ball 
in  a  large  place,  (as  the  projjhet  speaks,  Isa.  xxii. 
18.)  much  more  the  little  ones;  and  with  him,  to 
whom  states  and  kingdoms  must  submit,  it  is  surely 
the  greitest  ma-ine'ss  for  us  to  contend.  Some 
think  that  Job  here  refers  to  the  extirpation  of  those 


powerful  nations,  the  Rephaim,  the  Zuzim,  the 
Emim,  and  the  Horites,  (mentioned  Gen.  xi\  5, 
6.  Deut.  ii.  10.  20. )  in  which,  perhaps,  it  was  par- 
ticularly noticed,  how  strangely  they  were  infatuat- 
ed and  enfeebled;  if  so,  it  is  designed  to  show,  that, 
whenever  the  like  is  done  in  the  affairs  of  nations, 
it  is  God  that  doeth  it,  and  we  must  therein  observe 
his  so\  ereign  dominion,  even  over  those  that  think 
themselves  most  powerful,  politic,  and  absolute. 
Compare  this  with  that  of  Eliphaz,  ch,  v.  12,  &c. 
Let  us  gather  up  the  particular  changes  here 
specified,  which  God  maltes  upon  peisons,  either 
for  the  destruction  of  nations,  and  the  planting  of 
others  in  their  room,  or  for  the  turning  out  of  a 
particular  government  and  ministry,  and  the  eleva- 
tion of  another  in  its  room,  which  may  be  a  blessing 
to  the  kingdom;  witness  the  glorious  Revolution  in 
our  own  land  twenty  years  ago,  in  which  we  saw 
as  happy  an  exposition  as  ever  was  given  of  this 
discourse  of  Job  s. 

1.  Those  that  were  wise,  are  sometimes  strange- 
ly infatuated;  and  in  that  the  hand  of  God  must  be 
acknowledged;  [y.  17.)  He  leadeth  counsellors 
away  sfioiled,  as  trophies  of  his  victory  over  them, 
spoiled  of  all  the  honour  and  wealth  they  have  got 
by  their  policy,  nay,  spoiled  of  the  wisdom  itself  for 
which  they  have  been  celebrated,  and  the  success 
they  promised  themselves  in  their  projects:  his 
counsels  stand,  while  all  their  devices  are  bn  ught 
to  nought,  and  their  designs  baffled,  and  so  they  are 
spoiled  both  of  the  satisfaction  and  the  reputation 
of  their  wisdom.  He  maketh  the  judges  fools:  by 
a  work  on  their  minds  he  deprives  them  of  theii 
qualifications  for  business,  and  so  they  become  real- 
ly fools;  and  by  his  disposal  of  their  affairs  he  makes 
the  issue  and  event  of  their  projects  to  be  quite 
contrary  to  what  they  themselves  intended,  and 
so  he  makes  them  look  like  fools.  The  counsel  of 
Ahithophel,  one  in  whom  this  scripture  was  re- 
markably fulfilled,  became  foolishness,  and  he,  ac- 
cording to  his  name,  the  brother  of  a  fool.  See 
Isa.  xix.  13,  The  firinces  of  Zoan  are  become  fools, 
they  have  seduced  Egyfit,  even  they  that  are  the 
stay  of  the  tribes  thereof  Let  not  the  wise  man, 
therefore,  glory  in  his  wisdom,  nor  the  ablest  coun- 
sellors and  judges  be  proud  of  their  station,  but 
humbly  depend  upon  God  for  the  continuance  nf 
their  abilities.  Even  the  aged,  who  seem  to  hold 
their  wisdom  by  prescription,  and  think  they  have 
got  it  by  their  own  industry,  and  therefore  have  an 
indefeisible  title  to  it,  may  yet  be  deprived  of  it, 
and  often  are,  by  the  infirmities  of  age,  which  make 
them  twice  children;  he  taketh  away  the  under- 
standing of  the  aged,  v.  20.  The  aged,  who  were 
most  depended  on  for  advice,  fail  those  that  de- 
pended on  them.  We  read  of  an  old  and  yet  fool- 
ish king,  Eccl.  iv.  13. 

2.  Those  that  were  high  and  in  authority,  arc 
strangely  brought  down,  impoverished,  and  enslav- 
ed; and  it  is  God  that  humbles  them;  (v.  18.)  He 
looseth  the  bond  of  kings,  and  taketh  from  them 
the  power  wherewith  they  ruled  their  subjects, 
perhaps  enslaved  them,  and  ruled  them  with  rigour,- 
stnps  them  of  all  the  ensigns  of  their  honour  and 
authority,  and  all  the  supports  of  their  tyranny; 
unbuckles  their  belts,  so  that  the  sword  drops  from 
their  side,  and  then  no  marvel  if  the  crown  quickly 
drops  from  their  heads;  on  which,  immediately  fol- 
lows the  girding  of  their  loins  with  a  girdle,  a  badge 
of  servitude,  for  servants  went  with  their  loins  girt. 
Thus  he  leads  great  princes  away  si^oiled  of  all 
their  power  and  wealth,  and  that  in  which  they 
pleased  and  prided  themselves,  v.  19.  Note,  Kings 
are  not  exempt  from  God's  jurisdiction.  To  us 
thev  are  gods,  but  men  to  him,  and  subject  to  more 
than  the  common  changes  of  human  life. 

3.  Those  that  were  strong,  are  strangelv  weak- 


JOB   XIII. 


67 


ened;  and  it  is  God  that  weakens  them,  (v.  21.) 
and  overthroivs  the  mighty,  v.  19.  Strong  bodies 
are  weakened  by  age  and  sickness,  powerful  armies 
moulder  and  come  to  nothing,  and  their  strength 
will  not  secure  them  from  a  fatal  overthrow.  No 
force  can  stand  before  Omnipotence,  no  not  that  of 
Go  iath. 

4.  Those  that  were  famed  for  eloquence,  and 
entrusted  with  public  business,  are  strangely  silenc- 
ed, and  h.ive  nothing  to  say;  {v.  20.)  He  removeth 
away  the  f/ieech  of  the  trusty,  so  that  they  cannot 
speak  as  they  intended,  and  as  they  used  to  do, 
with  freedom  and  clearness,  but  blunder  and  falter, 
and  make  not.iing  of  it.  Or,  they  cannot  speak 
what  they  intended,  but  the  contrary,  as  Balaam, 
who  blessed  those  whom  he  was  called  to  curse. 
Let  not  the  ui-ator  therefore  be  proud  of  his  rheto- 
ric, nor  use  it  to  any  bad  purposes,  lest  God  take 
it  away,  whri  made  man's  mouth. 

5.  Those  th.it  were  honoured  and  admired, 
strangely  fall  into  disgrace;  (x".  21.)  He  fioureth 
contemfit  iifion  princes.  He  leaves  them  to  them- 
selves to  do  mean  tilings,  or  alters  the  opinions  of 
men  concerning  them.  If  princes  themselves  dis- 
honour G  k1,  and  despise  him,  if  they  do  indignities 
to  the  people  of  God,  and  trample  upon  them,  they 
shall  be  lightly  esteemed,  and  God  will  pour  con- 
tempt upon  them.  See  Ps.  cvii.  40.  Commonly, 
none  more  abject  in  themseh  es,  nor  more  abused 
by  others  when  they  are  down,  than  those  who 
were  haughty  and  insolent  when  they  were  in 
power. 

6.  That  which  was  secret,  and  lay  hid,  is  strangely 
brought  to  light,  and  laid  open;  {y.  22.)  He  dis- 
covers dec/i  thing's  out  of  darkness.  Plots  closely 
laid  are  discovered  and  defeated;  wickedness  closely 
committed,  and  artfully  concealed,  is  discovered, 
and  the  guilty  brought  to  condign  punishment; 
secret  treasons,  (Eccl.  x.  20.)  secret  murders,  se- 
cret whoredoms.  The  cabinet-councils  of  princes 
are  before  God's  eye,  2  Kings  vi.  11. 

7.  Kingdoms  have  their  ebbings  and  Rowings, 
their  waxings  and  wanings;  and  both  are  from 
God;  (f.  23.)  He  sometimes  increases  their  num- 
bers, and  enlarges  their  bounds,  so  that  they  make 
a  figure  among  the  nations,  and  become  formidable; 
but,  after  a  while,  by  some  undiscerned  cause,  per- 
haps, they  are  destroyed  and  straitened,  made  few 
and  poor,  cut  short,  and  many  of  them  cut  off,  and 
so  they  are  rendered  despicable  among  their  neigh- 
bours; and  they  that  were  the  head,  become  the 
tail,  of  the  nations.     See  Ps.  cvii.  38,  39. 

8.  They  that  were  bold  and  courageous,  and 
made  nothing  of  dangers,  are  strangely  cowed  and 
dispirited;  and  this  also  is  the  Lord's  doing;  {v. 
24.)  He  takcth  'away  the  heart  of  the  chief  of  the 
peofile,  that  were  their  leaders  and  commanders, 
and  were  most  famed  for  their  martial  fire  and 
great  achievements;  when  any  thing  was  to  be 
done,  they  were  heartless,  and  ready  to  flee  at  the 
shaking  of  a  leaf.     Ps.  Ixxvi.  5. 

9.  They  that  were  driving  on  their  projects  with 
full  speedi,  are  strangely  bewildered  and  at  a  loss; 
they  know  not  where  they  are,  nor  what  they  do, 

'  are  unsteady  in  their  counsels,  and  uncertain  in 
their  motions,  off  and  on,  this  way  and  that  way, 
wandering  like  men  in  a  desert,  {y.  24. )  groping 
like  men  in  the  dark,  and  staggering  like  men  in 
drink,  v.  25.  Isa.  lix.  10.  Note,  God  can  soon 
non-plus  the  deepest  politicians,  and  bring  the 
greatest  wits  to  their  wit's  end;  to  show  that  where- 
in they  deal  proudly,  he  is  above  them. 

Thus  are  the  revolutions  of  kingdoms  wonder- 
fully brought  about  by  an  overruling  Providence. 
Heaven  and  earth  are  shaken,  but  the  Lord  sits 
King  for  ever,  and  with  him  we  look  for  u  kingdom 
that  cannot  be  shaken. 


CHAP.  XIII. 

Job  here  comes  to  make  application  of  what  he  had  said  in 
the  foregoing  chapter ;  and  now  we  have  him  not  in  so 
good  a  temper  as  he  was  in  then ;  for,  I.  He  is  very 
bold  with  his  friends,  comparing  himself  with  them, 
notwithstanding  the  mortifications  he  was  under,  y.  1,2. 
Condemning  them  for  their  falsehood,  their  iorwardness 
to  judgCj  their  partiality  and  deceitfulness,  under  colour 
of  pleading  God's  cause,  (v.  4.  .  8)  and  threatening  them 
with  the  judgments  of  God  for  their  so  doing,  (v.  9  .  . 
12.)  desiring  them  to  be  silent,  (v.  5,  13,  17.)  Ard, 
turning  from  them  to  God,  v.  3.  II.  He  is  very  bold 
with  his  God.  I.  In  some  expressions,  his  faith  is  very 
bold,  yet  that  is  not  more  bold  than  welcome,  v.  15,  16, 
18.  But,  2.  In  other  expressions,  his  passion  is  rather 
too  bold  in  expostulations  with  God  concerning  the  de- 
plorable condition  he  was  in,  (v.  14,  19,  &c.)  complain- 
ing of  the  confusion  he  was  in,  (v.  20  . .  22.)  and  the  loss 
he  was  at  to  find  out  the  sin  that  provoked  God  thus  to 
afflict  him ;  and,  in  short,  of  the  rigour  of  God's  pro- 
ceedings against  him,  v.  23 . .  28. 

I.  T  O,  mine  eye  hath  seen  all  this.,  mine 
jLA  ear  hath  heard  and  understood  it.  2. 
What  ye  know,  the  same  do  I  know  also:  1 
am  not  inferior  unto  you.  3.  Surely  I  would 
speak  to  the  Almighty,  and  I  desire  to  rea- 
son with  God.  4.  But  ye  are  forgers  of  lies, 
ye  are  all  physicians  of  no  value.  3.  Oh 
that  you  would  altogether  hold  your  peace  ! 
and  it  should  be  your  wisdom.  6.  Hear 
now  my  reasoning,  and  hearken  to  the 
pleadings  of  my  lips.  7.  Will  you  speak 
wickedly  for  God  ?  and  talk  deceitfully 
for  him  ?  8.  Will  ye  accept  his  person  ? 
will  ye  contend  for  God  ?  9.  Is  it  good  thai 
he  should  search  you  put  ?  or,  as  one  man 
mocketh  another,  do  ye  so  mock  him  ?  1 0. 
He  will  surely  reprove  you,  if  ye  do  secret- 
ly accept  persons.  11.  Shall  not  his  ex- 
cellency make  you  afraid  ?  and  his  dread 
fall  upon  you?  12.  Your  remembrances 
are  like  unto  ashes,  your  bodies  to  bodies 
of  clay. 

Job  here  warmly  expresses  his  resentments  of  the 
unkindness  of  his  friends. 

I.  He  comes  up  with  them  as  Cne  that  understood 
the  matter  in  dispute  as  well  as  they,  and  did  not 
need  to  be  taught  by  them,  v.  1,  2.  They  com- 
pelled him,  as  the  Corinthians  did  Paul,  to  com- 
mend himself  and  his  own  knowledge,  yet  not  in  a 
way  of  self-applause,  but  of  self-justification.  All 
he  had  said  before,  his  eye  had  seen  confirmed  by 
many  instances,  and  his  ear  had  heard  seconded  by 
many  authorities,  and  he  well  understood  it,  and 
what  use  to  make  of  it.  Happy  they,  who  do  not 
only  see  and  hear,  but  understand,  "the  greatness, 
glory,  and  sovereignty,  of  God.  This,  he  thought, 
would  justify  what  he  had  said  before,  {ch.  xii.  3.) 
which  he  repeats  here;  {v.  2.)  **  JVhat  ye  know, 
the  same  do  I  know  also,  so  that  I  need  not  come  to 
you  to  be  taught;  lam  not  inferior  unto  you  in  wis- 
dom." Note,  Those  who  enter  into  disputation, 
enter  into  temptation  to  magnify  themselves,  and 
vilify  their  brethren,  more  than  is  fit,  and  therefore 
ought  to  watch  and  pray  against  the  workings  of 
pride.  ,v, 

n.  He  turns  from  them  lb  God;  {v.  3.)  Surely  I 
would  speak  to  the  Abnighty;  as  if  he  had  said. 
'*  I  can  promise  myself  no  satisfaction  in  talking  to 
you;  O  that  I  might  have  liberty  to  reason  with 
God!  He  would  not  be  so  hard  upon  me  as  ycu 
are,"*    The  prince  himself  will  perhaps  give  au- 


68 


JOB,  XIII. 


dience  to  a  poor  petitioner  with  more  mildness,  pa- 
tience, and  condescension,  than  the  servants  will.  Job 
would  rather  argue  with  God  himself  than  with  his 
friends.  See  here,  1.  What  confidence  they  have 
toward  God,  whose  hearts  coiyiemn  them  not  of 
reigning  hypocrisy:  they  can,  with  humble  bold- 
ness, appear  before  him  and  appeal  to  him.  2. 
What  comfort  they  have  in  God,  whose  neighbours 
unjustly  condemn  them:  if  they  may  not  speak  to 
them  with  any  hopes  of  a  fair  hearing,  yet  they 
may  speak  to  the  Almighty,  they  have  easy  access 
to  him,  and  shall  find  acceptance  with  him. 

III.  He  condemns  them  for  their  unjust  and  un- 
charitable treatment  of  him,  v.  4.  1.  They  falsely 
accused  him,  and  that  was  unjust;  Ye  are  forgers 
of  lies.  They  framed  a  wrong  hypothesis  con- 
cerning the  Divine  Providence,  and  misrepresented 
it,  as  if  it  did  never  remarkably  afflict  any  but 
wicked  men  in  this  world;  and  from  thence  they 
drew  a  false  judgment  concerning  Job,  that  he  was 
certainly  a  hypocrite.  For  this  gross  mistake,  both 
in  doctrine  and  application,  he  thinks  an  indictment 
of  forgery  lies  against  them.  To  speak  lies  is  bad 
enough,  though  but  at  second  hand,  but  to  forge 
them  with  contrivance  and  deliberation  is  much 
worse:  yet  against  this  wrong  neither  innocency 
nor  excellency  will  be  a  fence.  2.  They  basely 
deceived  him,  and  that  was  unkind.  They  under- 
took his  cure,  and  pretended  to  be  his  physicians, 
but  they  were  all  physicians  of  no  value;  "idol- 
physicians,  who  can  do  me  no  more  good  than  an 
idol  can."  They  were  worthless  physicians,  who 
neither  understood  his  case,  nor  knew  how  to  pre- 
scribe to  him;  mere  empirics,  who  pretended  to 
great  things,  but  in  conference  added  nothing  to 
him — ^he  was  never  the  wiser  for  all  they  said. 
Thus,  to  broken  hearts  and  wounded  consciences, 
all  creatures,  without  Christ,  are  physicians  of  no 
value,  on  which  one  may  spend  all,  and  be  never 
the  better,  but  rather  grow  worse,  Mark  v.  26. 

IV.  He  begs  they  would  be  silent,  and  give  him 
a  patient  hearing,  v.  5,  6.  1.  He  thinks  it  would 
be  a  credit  to  themselves,  if  they  would  say  no 
more,  having  said  too  much  ah-eady;  "  Hold  your 
fieace,  and  it  shall  be  your  ivisdom,  for  thereby  )^ou 
will  conceal  your  ignorance  and  ill-nature,  which 
now  appear  in  all  you  say. "  They  pleaded  that 
they  could  not  forbear  speaking;  {ch.  iv.  2. — xi.  2, 
3.)  but  he  tells  them  that  they  had  more  consulted 
their  own  reputation,  if  they  had  enjoined  them- 
selves silence.  Better  say  nothing  than  nothing  to 
the  purpose,  or  that  which  tends  to  the  dishonour 
of  God,  and  the  grief  of  our  brethren.  Even  a 
fool,  when  he  holds  his  fieace,  is  counted  wise,  be- 
cause nothing  appears  to  the  contrary,  Prov.  xvii. 
28.  And  as  silence  is  an  evidence  of  wisdom,  so  it 
IS  a  means  of  it,  as  it  gives  time  to  think  and  hear. 
2.  He  thinks  it  would  be  a  piece  of  justice  to  him, 
to  hear  what  he  had  to  say;  Hear  novj  my  reason- 
ing. Perhaps,  though  they  did  not  interrupt  him 
in  his  discourse,  yet  they  seemed  careless,  and  did 
not  much  heed  what  he  said;  he  therefore  begs 
they  would  not  only  hear,  but  hearken.  Note,  We 
should  be  verv  willing  and  glad  to  hear  what  those 
have  to  say  for  themselves,  whom,  upon  any  ac- 
count, we  are  tempted  to  have  hard  thoughts  of. 
Many  a  man,  if  he  cculd  but  be  fairly  heard,  would 
be  fairly  acquitted,  even  in  the  consciences  of  those 
that  run  him  down. 

V.  He  endeavours  Jo  convince  them  of  the  wrong 
they  did  to  God's  honour,  while  they  pretended  to 
])lead  for  him,  v.  7{Sl*-  They  valued  themselves 
upon  it,  that  they  spaKe^for  God,  were  advocates 
for  him,  and  had  undertaken  to  justify  him  and  his 
proceedings  against  Job.  And  being  (as  they 
thought)  of  counsel  for  the  Sovereign,  they  ex- 
pected not  only  the  ear  of  the  court,  and  the  last 


word,  but  judgment  on  their  side.  But  Job  tells 
them  plainly,  1.  That  God  and  his  cause  did  not 
need  such  advocates;  "Will  you  think  to  contend 
for  God,  as  if  his  justice  were  clouded,  and  wanted 
to  be  cleared  up,  or  as  if  he  were  at  a  loss  what  to 
say,  and  wanted  you  to  speak  for  him?  Will  you, 
who  are  so  weak  and  passionate,  put  in  for  the  ho- 
nour of  pleading  God's  cause.""'  Good  work  ought 
not  to  be  put  into  bad  hands.  Will  you  accept  hia 
fierson?  If  those  who  have  not  right  on  their  side, 
carry  their  cause,  it  is  by  the  partiality  of  the  judge 
in  favour  of  their  persons;  but  God's  cause  is  so 
just,  that  it  needs  no  such  methods  for  the  support 
of  it.  He  is  a  God,  and  can  plead  for  liimseU"; 
(Judg.  vi.  31.)  and  if  you  were  for  e\er  silent,  the 
heavens  would  declare  his  righteousness.  2.  That 
God's  cause  suffered  by  such  management.  Under 
pretence  ( f  justifying  God  in  afflicting  Job,  they 
magisterially  condemn  him  as  a  hypocrite  and  a 
bad  man.  "This"  (says  he)  "is  speaking  wickedly," 
(for  uncharitableness  and  censoriousness  are  wick- 
edness, great  wickedness;  it  is  an  offence  to  God  to 
wrong  our  brethren,)  "  it  is  talking  deceitfully,  for 
you  condemn  one  whom  yet  perhaps  your  own  con- 
sciences, at  the  same  time,  cannot  but  acquit.  Your 
principles  are  false,  and  your  arguings  fallacious; 
and  will  it  excuse  you,  to  say.  It  is  for  God?"  No, 
for  a  good  intention  will  not  justify,  much  less  will 
it  sanctify,  a  bad  word  or  action.  God's  truth  needs 
not  our  lie,  nor  God's  cause  either  our  sinful  policies 
or  our  sinful  passions.  The  wrath  of  man  works 
not  the  righteousness  of  God,  nor  may  we  do  evil, 
that  good  may  come,  Rom.  iii.  7,  8.  "Pious  frauds 
(as  they  call  them)  are  impious  cheats;  and  devciit 
persecutions  horrid  profanations  of  the  name  of 
God,  as  theirs  who  hated  their  brethren,  and  cast 
them  out,  saying.  Let  the  Lord  be  glorified,  Isa. 
Ixvi.  5.  John  xvi.  2. 

VI.  He  endeavours  to  possess  them  with  a  feiir 
of  God's  judgment,  and  so  to  bring  them  to  a  better 
temper.  Let  them  not  think  to  impose  upon  God 
as  they  might  upon  a  man  like  themseh  es,  nor  ex- 
pect to  gain  his  countenance  in  their  bad  practices, 
by  pretending  a  zeal  for  him  ond  his  honour.  "  As 
one  man  mocks  another  by  flattering  him,  do  you 
think  so  to  mock  him  and  d'eceiv  e  him?"  Assured- 
ly, those  who  think  to  put  a  cheat  upon  God,  will 
prove  to  have  put  a  cheat  upon  themselves;  Be  not 
deceived,  God  is  not  mocked. 

That  they  might  not  think  thus  to  jest  with  God, 
and  affront  him,  he  would  have  them  to  consider 
both  God  and  themselves,  and  then  they  would  find 
themselves  unable  to  enter  into  judgment  with  him. 

1.  I^et  them  consider  what  a  God  he  is,  into 
whose  service  they  had  thus  thrust  themselves,  and 
to  whom  they  really  did  so  much  disservice,  and 
inquire  whether  they  could  give  him  a  good  account 
of  what  thev  did. 

Consider,'  (1.)  The  strictness  rf  his  scrutiny  and 
inquiries  concerning  them;  (f.  9.)  ".Is  it  good  that 
he  should  search  yoti  out?  Can  you  bear  to  ha\  e 
the  principles  looked  into,  which  you  go  upi  n  in 
your  censures,  and  to  have  the  bottom  of  the  mat- 
ter found  out?"  Note,  It  concerns  us  all  seriously 
to  consider  whether  it  will  be  to  our  advantage  or 
no,  that  God  searches  the  heart.  It  is  good  to  an 
upright  man,  who  means  honestly,  that  God  should 
search  him,  therefore  he  prays 'for  it;  Search  me, 
O  God,  and  know  my  heart.  God's  omniscience  is 
a  witness  of  his  sincerity;  but  it  is  bad  to  him  who 
looks  one  wav  and  rows  another,  that  God  should 
search  him  o'ut,  and  lay  him  open  to  his  confusion, 

(2.)  The  severity  of  his  rebukes  and  displeasure 
against  them;  (r. 'lO.)  If  ye  do  accept  fierson.^, 
though  but  secretly  and  in  heart,  he  will  surebi  vr 
prove  you;  he  will  be  so  far  from  being  pleased 
with  vo\ir  censures  of  me,  tho\igh  under  rnh  ur  of 


JOB,  XIII. 


C9 


vindicating  him,  that  he  will  resent  them  as  a  great 
jjrovocation,  hs  any  prince  or  great  man  would,  if  a 
base  action  were  done  under  the  sanction  of  his 
name,  and  under  the  colour  of  advancing  his  inte- 
rest." N(,ite,  What  we  do  amiss,  we  shall  certainly 
be  reproved  for,  one  way  or  other,  one  time  or 
other,  though  it  be  done  ever  so  secretly. 

(3.)  The  ternn-  of  his  majesty,  which,  if  they 
would  duly  stand  in  awe  of,  they  would  not  do  that 
which  would  make  them  obnoxious  to  his  wrath; 
{v.  11.)  "  Shall  not  /lis  excellency  make  you  afraid? 
You  that  ha\  e  great  knowledge  of  God,  and  profess 
religion  and  a  fear  t.f  him,  how  dare  you  talk  at 
this  rate,  and  give  yoursel.es  so  great  a  liberty  of 
speech?  Ought  ye  not  to  ivalk  and  talk  in  the  fear 
of  God?  Nell.  v.  9.  Should  not  his  dread  fall  ufion 
you,  and  give  cheek  to  your  passions?"  Methinks, 
Job  speaks  this  as  one  that  did  himself  know  the 
terror  of  the  Lord,  and  lived  in  a  holy  fear  of  him, 
whate\'er  his  fi-iends  suggested  to  the  contraiy. 
Note,  [1.]  There  is  in  (iod  a  dreadful  excellency. 
He  is  the  most  excellent  Being,  has  all  excellencies 
in  himself,  and  in  each  infinitely  excels  any  crea- 
ture. His  excellencies  in  themselves  are  amiable 
and  lovely.  He  is  the  most  beautiful  Being;  but, 
considering  man's  distance  from  God  by  nature, 
and  his  detection  and  degeneracy  by  sin,  his  excel- 
lencies are  dreadful.  His  power,  holiness,  justice, 
yea,  and  his  goodness  too,  are  dreadful  excellencies. 
They  shall  fear  the  Lord  and  his  goodness.  [2.] 
A  holy  awe  of  this  dreadful  excellency  should  fall 
up^n  us,  and  make  us  afraid.  This  would  awaken 
impenitent  sinners,  and  bring  them  to  repentance, 
and  would  influence  all  to  be  careful  to  please  him, 
and  afraid  of  offending  him. 

2.  Let  them  consider  themselves,  and  what  an 
unequal  match  they  were  for  this  great  God;  {x>. 
12.)  "Your  remembrances  (all  that  in  you  for 
which  you  hope  to  be  remembered  when  you  are 
gone)  are  like  unto  ashes,  worthless  and  weak,  and 
easily  trampled  on  and  blown  away;  your  bodies  are 
like  bodies  of  clay,  mouldering  and  coming  to  no- 
thing; your  memories,  you  think,  will  survive  your 
bodies;  but,  alas!  they  are  like  ashes  which  will  be 
shovelled  up  with  your  dust."  Note,  The  conside- 
ration of  our  own  meanness  and  mortality  should 
make  us  afraid  of  offending  God,  and  is  a  good  rea- 
son why  we  should  not  despise  and  trample  upon 
our  brethren.  ■*  Bishop  Patrick  gives  another  sense 
of  this  verse:  "Your  remonstrances  on  God's  be- 
half are  no  better  than  dust,  and  the  arguments 
you  accumulate,  but  like  so  many  heaps  of  dirt." 

1 3.  Hold  your  peace,  let  me  alone,  that 
I  may  speak,  and  let  come  on  me  what 
will.  14,  Wherefore  do  T  take  my  flesh  in 
my  teeth,  and  put  my  life  in  my  hand  ?  1 5. 
Though  he  slay  me,  yet  will  I  trust  in  him: 
but  I  will  maintain  mine  own  ways  before 
him.  1 6.  He  also  shall  be  my  salvation : 
for  a  hypocrite  shall  not  come  before  him. 
1 7.  Hear  diligently  my  speech  and  my  de- 
claration with  your  ears.  1 8.  Behold  now, 
I  have  ordered  my  cause;  I  know  that  I 
shall  be  justified.  19.  Who  zs  he  ^Aa^  will 
plead  with  me  ?  for  now,  if  I  hold  my 
tongue,  I  shall  give  up  the  ghost.  20.  Only 
do  not  two  things  unto  me ;  then  will  I  not 
hide  myself  from  thee.  21.  Withdraw  thy 
hand  far  from  me ;  and  let  not  thy  dread 
make  me  afraid :  22.  Then  call  thou,  and  I 


will  answer;  or  let  me  speak,  and  answer 
thou  me. 

Job  here  takes  hold,  fast  hold,  of  his  integrity,  as 
one  that  was  resolved  not  to  let  it  go,  nor  suffer  it  to 
be  wrested  from  him:  his  firmness  in  this  matter  is 
commendable,  and  his  warmness  excusable. 

I.  He  entreats  his  friends  and  all  the  company  to 
let  him  alone,  and  not  inteirupt  him  in  what  he 
was  about  to  say,  (t;.  13. )  but  diligently  to  hearken 
to  it,  V.  17.  He  would  have  his  own  protestation  to 
be  decisive,  for  none  but  God  and  himself  knew  his 
heart;  "  Be  silent,  therefore,  and  let  me  hear  no 
more  of  you,  but  hearken  diligently  to  what  I  say, 
and  let  my  own  oath  for  confirmation  be  an  end  of 
the  strife." 

II.  He  resolves  to  adhere  to  the  testimony  his 
own  conscience  gave  of  his  integrity;  and  though 
his  friends  called  it  obstinacy,  that  should  not  shake 
his  constancy;  "I  will  speak  in  my  own  aefence, 
and  let  come  on  me  what  will,  v.  13.  Let  my  friends 
put  what  construction  they  pilease  upon  it,  and  think 
the  worse  of  me  for  it,  I  hope  God  will  not  make 
my  necessary  defence  to  be  my  o/fence,  as  you  do: 
he  will  justify  me,  (f.  18.)  and  then  nothing  can 
come  amiss  to  me."  Note,  Those  that  are  upright, 
and  have  the  assurance  of  their  uprightness,  may 
cheerfully  welcome  every  event.  Come  what  will, 
bene  firse/iaratum  pectus — they  are  ready  for  it. 
He  resolves  {v.  15.)  that  he  will  maintain  his  own 
ways;  he  will  never  part  with  the  satisfaction  he 
had  in  having  walked  uprightly  with  Gcd;  but, 
though  he  could  not  justify  every  word  he  had 
spoken,  yet,  in  the  general,  his  ways  were  good, 
and  he  would  maintain  it;  and  why  should  he  not, 
since  that  was  his  great  support  under  his  present 
exercises,  as  it  was  Hezekiah's,  A^ow,  Lord,  re- 
member how  I  have  walked  before  tfiee!  Nav,  he 
would  n(t  only  not  betray  his  own  cause,  oi-  give  it 
up,  but  he  would  openly  avow  his  sincerity,  fc  t-, 
{v.  19.)  "If  I  hold  my  tongue,  and  do  not  speak 
for  myself,  my  silence  now  will  for  ever  silence  me, 
for  I  shall  certainly  give  up  the  ghost,"  v.  19.  "  If 
I  cannot  be  cleared,  yet  let  me  be  eased  by  what  I 
sav,"  as  Elihu,  ch.  xxxii.  17,  20. 

ill.  He  complains  rf  the  extremity  cf  pain  and 
misery  he  was  in;  {x>.  14.)  Wherefore  do  J  take  my 
flesh  in  my  teeth?  That  is,  1.  "Why  do  I  suffer 
such  agonies?  I  cannot  but  wonder  that  God  should 
lay  so  much  upon  me,  when  he  knows  I  am  not  a 
wicked  man."  He  was  ready,  not  only  to  rend  his 
clothes,  but  even  to  tear  his  flesh,  through  the 
greatness  of  his  affliction,  and  saw  himself  at  the 
brink  of  death,  and  his  life  in  his  hand,  yet  his 
friends  could  not  charge  him  with  any  enormous 
crime,  nor  could  he  himself  discover  any;  no  mar- 
vel then  that  he  was  in  such  confusion.  2.  "Why 
do  I  stifle  and  smother  the  protestations  of  my  in- 
nocency?"  When  a  man  with  great  difficulty  keeps 
in  what  he  would  say,  he  bites  his  lips:  "Now," 
says  he,  "  why  may  not  I  take  liberty  to  speak, 
since  I  do  but  vex  myself,  add  to  my  torment,  and 
endanger  my  life,  by  refraining?"  Note,  It  would 
vex  the  most  patient  man,  when  he  has  lost  every 
thing  else,  to  be  denied  the  comfort  (if  he  deserves 
it)  of  a  good  crnscience  and  a  good  name. 

IV.  He  comforts  himself  in  God,  and  still  keeps 
hold  of  his  confidenj[:e  in  him.     Obserxe  here, 

1.  What  he  dep|^nds  upj|^God  for:  Justification 
and  Salvation,  the  two  S^H  things  we  hope  for 
through  Christ.  (1.)  Jufl^Etion;  {y.  18.)  I  have 
ordered  my  cause,  a'nd,^^|Pthe  whole  matter,  I 
know  that  I  shall  be  iust'Jied.  This  he  knew,  be- 
cause he  knew  that  his  Redeemer  lived,  ch.  xix.  25. 
They  whose  hearts  are  upright  with  God,  in  walk- 
ing not  after  the  flesh,  but  after  the  Spirit,  may  be 


70 


JOB,  XIII. 


sure  that  through  Christ  there  shall  be  no  condem- 
nation to  them,  but  that,  whoever  lays  any  thing  to 
their  charge,  they  shall  be  justified.  (2.)  Salva- 
tion; {v.  16.)  He  also  shall  be  my  salvation.  He 
means  it  not  of  temporal  salvation,  he  had  little  ex- 
pectation of  that,  but,  concerning  his  eternal  salva- 
tion, he  was  very  confident  that  God  would  not 
only  be  his  Saviour  to  make  him  happy,  but  his 
Salvation,  in  the  vision  and  fruition  of  whom  he 
should  be  happy.  And  the  reason  why  he  depended 
on  God  for  salvation,  is,  Because  a  hypocrite  shall 
not  come  before  him.  He  knew  himself  not  to  be  a 
hypocrite,  and  that  none  but  hypocrites  are  reject- 
ed of  God,  and  therefore  concluded  he  should  not 
be  rejected.  Sincerity  is  our  evangelical  perfection, 
nothing  will  ruin  us  but  the  want  of  that. 

2.  With  what  constancy  he  depends  upon  him; 
Though  he  slay  me,  yet  will  I  trust  in  him,  v.  15. 
This  is  a  high  expression  of  faith,  and  what  we 
sliould  all  labour  to  come  up  to;  to  trust  in  God, 
though  he  slay  us.  That  is,  we  must  be  well 
pleased  with  God  as  a  Friend,  e\  en  then  when  he 
seems  to  come  forth  against  us  as  an  Enemy,  ch. 
xxiii.  8- -10.  We  must  believe  that  all  shall  work 
for  good  to  us,  e\en  then  when  all  seems  to  make 
against  us,  Jer.  xxiv.  5.  We  must  proceed  and 
persevere  in  the  way  of  our  duty,  though  it  costs  us 
uU  that  is  dear  to  us  in  this  world,  even  life  itself, 
Heb.  xi.  35.  We  must  depend  upon  the  peiform- 
aiice  of  the  promise,  when  all  the  ways  leading 
to  it  are  shut  up,  Rom.  i\ .  18.  We  must  rejoice  in 
Ciod,  when  we  have  nothing  else  to  rejoice  in, 
and  cleave  to  him,  yea,  though  we  cannot  for  the 
present  find  comfort  in  him.  In  a  dying  hour,  we 
must  derive  from  him  li\  ing  comforts;  and  this  is 
to  trust  in  him,  though  he  slay  us. 

V.  He  wishes  to  argue  the  case  even  with  God 
himself,  if  he  might  but  have  leave  to  settle  the 
preliminaries  of  the  treaty,  v.  20«'22.  He  had 
desired  {v.  3. )  to  reason  with  God,  and  is  still  of 
the  same  mind;  he  will  not  hide  himself,  that  is,  he 
will  not  decline  the  trial,  nor  dread  the  issue  of  it, 
but  under  two  provisos,  1.  That  his  body  might 
not  be  tortured  with  this  exquisite  pain;  *'  With- 
draw thine  hand  far  from  me;  for,  while  I  am  in 
this  extremity,  I  am  fit  for  nothing.  I  can  make  a 
shift  to  talk  with  my  friends,  but  I  know  not  how  to 
address  myself  to  thee."  When  we  are  to  converse 
with  God,  we  have  need  to  be  composed,  and  as 
free  as  possible  from  every  thing  that  may  make  us 
uneasy.  2.  That  his  mind  might  not  be  terrified 
with  the  tremendous  majesty  of  God;  *' Let  not 
thy  dread  make  me  afraid;  either  let  the  manifes- 
.ations  of  thy  presence  be  familiar,  or  let  me  be 
enabled  to  bear  them  without  disorder  and  disturb- 
ance." Moses  himself  trembled  before  God,  so 
did  Isaiah  and  Habakkuk;  O  God,  thou  art  terrible 
even  in  thy  holy  places.  "Lord,"  says  Job,  '•  let 
me  not  be  put  into  such  a  consternation  of  spirit, 
together  Avith  this  bodily  affliction,  for  then  I  must 
certainly  drop  the  cause,  and  shall  make  nothing 
of  it."  See  what  a  folly  it  is  for  men  t(.  put  off 
their  repentance  and  conversion  to  a  sick-bed,  and 
a  death-bed!  How  can  even  a  good  man,  much  less 
a  bad  man,  reason  with  God,  so  as  to  be  justified 
before  him,  when  he  is  upon  the  rack  of  pain,  and 
under  the  terror  of  the  arrests  of  death?  At  such  a 
time,  it  is  very  bad  to  have  rfhe  great  work  to  do, 
but  very  comfortable  trf  have  it  done,  as  it  was  to 
Job,  who,  if  he  migl^But  havA  a  little  breathing 
time,  was  ready  eithe^H^  Td  near  God  speaking 
to  him  by  his  won^^^K-eturn  an  answer;  Call 
thou,  and  I  will  ans^^mr,  (2.)  To  speak  to  him 
by  prayer,  and  expect  an  answer;  Let  me  speak, 
and  answer  thou  me,  v.  22.  Compare  this  with 
ch.  ix.  34,  35.  where  he  speaks  to  the  same  purport. 
In  short,  the  badness  of  his  case  was  at  present  such 


a  damp  upon  him,  as  he  could  not  get  over;  othei 
wise  he  was  well  assured  of  the  goodness  c;f  hi^ 
cause,  and  doubted  not  but  to  have  the  comfort  of  it 
at  last,  when  the  present  cloud  was  over.  With 
such  holy  boldness  may  the  upright  come  to  the 
throne  of  grace,  not  doubting  but  to  find  mercy 
there. 

23.  How  many  are  mine  iniquities  and 
sins  !  make  me  to  know  my  transgression 
and  my  sin.  24.  Wherefore  hidest  thou 
thy  face,  and  holdest  me  for  thine  enemy  ? 

25.  Wilt  thou  break  a  leaf  driven  to  and 
fro  ?  and  wilt  thou  pursue  the  dry  stubble  ? 

26.  For  thou  writest  bitter  things  against 
me,  and  makest  me  to  possess  the  iniquities 
of  my  youth.  27.  Thou  puttest  my  feet  also 
in  the  stocks,  and  lookest  narrowly  unto  all 
my  paths ;  thou  settest  a  print  upon  the 
heels  of  my  feet.  28.  And  he,  as  a  rotten 
thing,  consumeth,  as  a  garment  that  is  moth- 
eaten. 

Here, 

I.  Job  inquires  after  his  sins,  and  begs  to  have 
them  discovered  to  him:  he  looks  up  to  God,  and 
asks  him  what  was  the  number  of  them;  How  many 
are  mine  iniquities,  and  what  the  particulars  ( f 
them.'*  Make  me  to  know  my  transgressioyis,  v.  23. 
His  friends  were  ready  enough  to  tell  him  how  nu 
merous  and  how  heinous  they  were,  ch.  xxii.  5. 
"  But,  Lord,"  says  he,  *•  Let  me  know  them  from 
Thee,  for  thy  judgment  is  according  to  truth, 
theirs  is  not."  This  may  be  taken,  either,  1.  As  a 
passionate  complaint  of  hard  usage,  that  he  was 
punished  for  his  faults,  and  yet  was  not  told  what 
his  faults  were.  Or,  2.  As  a  prudent  appeal  to  God 
from  the  censures  of  his  friends;  he  desired  that  all 
his  sins  might  be  brought  to  light,  as  knowing  they 
would  then  appear  not  so  many,  nor  so  mighty,  as 
his  friends  suspected  him  to  be  guilty  of.  Or,  3. 
As  a  pious  request,  to  the  same  purport  with  that 
which  Elihu  directed  him  to;  ch.  xxxiv.  32,  'J'hat 
which  I  see  not,  teach  thou  me.  Note,  A  true  jjeni- 
tent  is  willing  to  know  the  worst  of  himself;  and  we 
should  all  desire  to  know  what  our  transgressions 
are,  that  we  may  be  particular  in  the  confessic  n  (^f 
them,  and  on  our  guard  against  them  for  the  future. 

II.  He  bitterly  complains  of  God's  withdrawings 
from  him;  {y.  24.)  Wherefore  hidest  thcu  thy  face'^ 
This  must  be  meant  of  something  more  than  h'S 
outward  afflictions;  for  the  loss  of  estate,  children, 
health,  might  well  consist  with  God's  lo\  e;  when 
that  was  all,  he  blessed  the  name  of  the  Lord;  but 
his  soul  was  also  sore  vexed,  and  that  is  it  which  he 
here  laments.  1.  That  the  favours  of  the  Almighty 
were  suspended;  God  hid  his  face  as  one  strange  to 
him,  displeased  with  him,  shy  and"  regardless  of 
him.  2.  That  the  terrors  of  the  Almighty  were  in- 
flicted and  impressed  upon  him;  God  held  him  for 
his  Enemy;  shot  his  arrows  at  him,  (ch.  vi.  4.)  and 
set  him  as  a  mark,  ch.  vii.  20.  Note,  The  holy  God 
sometimes  denies  his  favours,  and  discovers  his  ter- 
rors, to  the  best  and  dearest  of  his  saints  and  ser- 
vants in  this  world.  This  case  occurs,  not  only  in 
the  production,  but  sometimes  in  the  progress,  of 
the  divine  life;  evidences  fi^-  heaven  are  eclipsed, 
sensible  communions  interrupted,  dread  of  divine 
wrath  impressed,  and  the  returns  of  comfort,  for 
the  present,  despaired  of,  Ps.  Ixxvii.  7-  -9. — Ixxxviii. 
7,15,16.  These  are  grievous  burthens  to  a  gra- 
cious soul,  that  values  God's  loving-kindness  as 
better  than  life,  Prov.  XA'iii.  14.     ./f  wounded  spvu 


JOB.  XIV. 


71 


w.nc  can  bear?  Job,  by  asking  here,  Why  hidest 
thou  thy  facc'^  teaches  us,  that  when,  at  any  time, 
we  are  uiidei'  tiie  sense  of  (rod's  withdravvings,  we 
are  concerned  to  inquire  into  the  leason  of  them; 
what  is  the  sin  for  which  he  corrects  us;  and  what 
the  good  he  designs  us.  Job's  sufferings  weie  ty- 
pical of  the  sufferings  of  Christ,  from  whom  not 
only  men  hid  their  faces,  (Isa.  liii.  o. )  but  God  hid 
his.  Witness  the  darkness  which  surrounded  him 
on  the  cross,  when  he  cried  out,  My  God,  my  God, 
•why  hast  thou  forsaken  me?  If  this  were  done  to 
tliese  green  trees,  what  shall  be  done  to  the  dry.-" 
They  will  for  ever  be  forsaken. 

III.  He  humbly  pleads  with  God  his  own  utter 
inability  to  stand  before  him:  (xf.  25.)  "'■Wilt  thou 
break  a  leaf,  fiursue  the  dry  stubble?  Lord,  is  it  for 
thine  honour  to  trample  upon  one  that  is  down  al- 
ready? Or  to  crush  one  that  neither  has,  nor  pre- 
tends to,  any  power  to  resist  thee?"  Note,  We 
ought  to  have  such  an  apprehension  of  the  goodness 
and  compassion  of  God,  as  to  believe  that  he  will 
not  break  the  bruised  reed,  Matth.  xii.  20. 

IV.  He  sadly  complains  of  God's  severe  dealings 
with  him:  he  owns  it  was  for  his  sins  that  God  thus 
contended  with  him,  but  thinks  it  hard, 

1.  That  his  former  sins,  long  since  committed, 
should  now  be  remembered  against  him,  and  he 
should  be  reckoned  with  for  the  old  scores;  {tj.  26. ) 
Thou  ivritest  bitter  things  against  me.  Afflictions 
are  bitter  things;  writing  of  them  denotes  delibera- 
tion and  determination,  written  as  a  warrant  for 
execution;  it  denotes  also  the  continuance  of  his 
affliction,  for  that  which  is  written  remains,  and, 
**  Herein  thou  makest  me  to  possess  the  iniquities  of 
my  youth,"  that  is,  "  thou  punishest  me  tor  them, 
and  thereby  puttest  me  in  mind  of  them,  and 
obligest  me  to  renew  my  repentance  for  them." 
Note,  (].)  God  sometimes  writes  very  bitter  things 
against  the  best  and  dearest  of  his  saints  and  ser- 
vants, both  in  outward  afflictions  and  inward  dis- 
quiet; trouble  in  body  and  trouble  in  mind,  that  he 
may  humble  them  and  prove  them,  and  do  them 
good  in  their  latter  end.  (2.)  That  the  sins  of 
youth  are  often  the  smart  of  age,  both  in  respect  of 
sorrow  within,  (Jer.  xxxi.  18,  19.)  and  suffering 
without,  ch.  XX.  11.  Time  does  not  wear  out  the 
^uilt  of  sin.  (3.)  That  when  God  writes  bitter 
things  against  us,  his  design  therein  is,  to  make  us 
possess  our  iniquities,  to  bring  forgotten  sins  to 
mind,  and  so  to  bring  us  to  remorse  for  them,  as  to 
break  us  off  from  them.  This  is  all  the  fruit,  to 
take  away  our  sin. 

2.  That  his  present  mistakes  and  miscarriages 
should  be  so  strictly  taken  notice  of,  and  so  severely 
animadverted  upon;  (t'.  27. )  "Thou  flattest  my 
feet  also  in  the  stocks,  not  only  to  afflict  me,  and 
expose  me  to  shame,  not  only  to  keep  me  from 
escaping  the  strokes  of  thy  wrath,  but  that  thou 
mayest  critically  remark  all  my  motions,  and  look 
narrowly  to  all  my  paths,  to  correct  me  for  every 
false  step,  nay,  for  but  a  look  awry,  or  a  word  mis- 
applied; nay,  thou  settest  a  print  upon  the  heels  of 
my  feet,  sc(>rest  down  every  thing  I  do  amiss,  to 
reckon  for  it;  or,  no  sooner  have  I  ti-odden  wrong, 
though  ever  so  little,  than  immediately  I  smart  for 
it;  the  punishment  treads  upon  the  very  heels  of  the 
sin.  Guilt,  both  of  the  oldest  and  of  the  freshest 
date,  is  put  together,  to  make  up  the  cause  of  my 
calamity."  No^y,  (1.)  It  was  not  true  that  God  did 
thus  seek  advantages  against  him;  he  is  not  thus 
extreme  to  mark  what  we  do  amiss;  if  he  were, 
there  were  no  abiding  for  us,  Ps.  cxxx.  3.  But  he 
is  so  far  from  this,  that  he  deals  not  with  us  accord- 
ing to  the  desert,  no  not  of  our  manifest  sins  which 
are  not  found  by  secret  search,  Jer.  ii.  34.  This 
therefore  was  the  language  of  Job's  melancholy; 
his  sober  thoughts  never  represented  God  thus  as  a 


i  hard  Master.     (2.)  But  we  should  keep  such  a 

I  strict  and  jealous  eye  as  this  upon  oursehesand 

our  cAvn  steps,  both  for  the  discovery  of  sin  j)ast, 

and  the  prevention  of  it  for  the  futui  e.     It  is  good 

for  us  ;dl  to  ponder  the  path  of  our  feet. 

V.  He  finds  himself  wasting  away  apace  under 
the  heav}'  hand  of  God,  v.  28.  He,  that  is,  man,  as 
a  rotten  thing,  the  principle  of  whose  putrefaction  is 
in  itself,  consumes,  even  like  a  moth-eaten  garment, 
^vhich  becomes  continually  worse  and  worse.  Or, 
He,  that  is,  God,  like  rottenness,  and  like  a  moth, 
consumes  me.  Compare  this  with  Hos.  v.  12.  / 
will  be  unto  Ephraim  as  a  moth,  and  to  the  house  of 
Judah  as  rottenness:  and  see  Ps.  xxxix.  11.  Note, 
Man,  at  the  best,  wears  fast;  but,  under  God's  re- 
bukes especially,  he  is  soon  gone.  While  there  is 
so  little  soundness  in  the  soul,  no  marvel  there  is  so 
little  soundness  in  the  flesh,  Ps.  xxxviii.  3. 

CHAP.  XIV. 

Job  had  turned  from  speaking  to  his  friends,  finding:  it  to  no 
purpose  to  reason  with  them,  and  here  goes  on  to  speak 
to  God  and  himself.  He  had  reminded  his  friends  of 
their  frailty  and  mortality;  (ch.  xiii.  12.)  here  he  reminds 
himself  of  his  own,  and  pleads  it  with  God  for  some  mi- 
tigation of  his  miseries.  We  have  here  an  account,  I. 
Of  man's  life,  that  it  is,  I.  Short,  v.  1.  2.  Sorrowful,  v. 
2.  3.  Sinful,  V.  4.  4.  Stinted,  v.  5,  14.  II.  Of  man's 
death,  that  it  puts  a  final  period  to  our  present  life,  to 
which  we  shall  not  a^ain  return, v.  7.  .  12.  That  it 
hides  us  from  the  calamities  of  life;  (v.  13.)  destroys  the 
hopes  of  life;  (v.  18,  19.)  sends  us  away  from  the  busi- 
ness of  life;  (v.  20.)  and  keeps  us  in  the  dark  concern- 
ing our  relations  in  this  life,  how  much  soever  we  have 
formerly  been  in  care  about  them,  v.  21,  22.  III.  The 
use  Job  makes  of  all  this.  1.  He  pleads  it  with  God, 
who,  he  thought,  was  too  strict  and  severe  with  him;  (v. 
16,  17.)  begging  that,  in  consideration  of  his  frailty,  he 
would  not  contend  with  him;  (v.  3.)  but  grant  him 
some  respite,  v.  6.  2.  He  engages  himself  to  prepare 
for  death,  (v.  14.)  and  encourages  himself  to  hope  that 
it  would  be  comfortable  to  him,  v.  15.  This  chapter  is 
proper  for  funeral  solemnities;  and  serious  meditations 
on  it  will  help  us  both  to  get  good  by  the  death  of  others, 
and  to  get  ready  for  our  own. 


1-  T^MT^N  that  is  born  of  a  woman  is  of 
1tJ_  few  clays,  and  full  of  trouble.  2. 
He  Cometh  forth  like  a  flower,  and  is  cut 
down  :  he  fleeth  also  as  a  shadow,  and  con- 
tinueth  not.  3.  And  dost  thou  open  thine 
eyes  upon  such  a  one,  and  bringest  me  into 
judgment  with  thee  ?  4.  Who  can  bring  a 
clean  thing  out  of  an  unclean  ?   not  one. 

5.  Seeing  liis  days  are  determined,  the  num- 
ber of  his  months  are  with  thee  ;  thou  hast 
appointed  his  bounds  that  he  cannot  pass: 

6.  Turn  from  him  that  he  may  rest,  till  he 
shall  accomplish,  as  a  hireling,  his  day. 

We  are  here  led  to  think, 

I.  Of  the  original  of  human  life;  God  is  isdeed 
its  great  Original,  for  he  breathed  into  man  the 
breath  of  life,  and  in  him  we  live;  but  we  date  it 
from  our  biith,  and  thence  we  must  date  both  its 
frailty  and  its  pollution.  1  Its  frailty;  Man,  that  is 
born  of  a  ivomaii^j^tfgmdore  of  few  days,  v.  1.  It 
may  refer  to  ^'^^  J^^^B|h  ^^'^  was  called  Eve, 
because  she  wa^^HBlTOie\)f  all  living-:  of  her, 
who,  being  decel^ByLthe  tdtoter,  was  first  in  the 
transgression,  we  l||H|H||9»d  consequently  de- 
rive from  her  that^BBP|Fruptinn  which 'both, 
shorten  our  days,  and  sadcTen  them.  Or  it  may  re- 
fer to  every  man's  immediate  mother.  The  woman 
is  the  weaker  vessel,  and  we  know  that  Partus  se- 
quitur  ventrem — The  child  takes  after  the  mother. 


72 


JOB,  XIV. 


Lei  not  the  strong  man  therefore  glory  in  his 
strength,  or  in  the  strength  of  his  father,  but  re- 
member that  he  is  born  of  a  woman,  and  that,  when 
God  pleases,  the  mighty  mtn  become  as  women, 
Jer.  li.  30.  2.  Its  pollution;  {v,  4.)  JVho  can  bring 
a  clean  thing  out  of  an  unclean?  If  man  be  born  of 
a  woman  that  is  a  sinner,  how  can  it  be  otherwise 
than  that  he  should  be  a  sinner?  See  ch.  xxv.  4, 
HoTV  can  he  be  clean  that  is  born  of  a  ivoman? 
Clean  children  cannot  come  from  unclean  parents, 
any  more  tlian  pure  streams  from  an  impure  spring, 
or  grapes  from  thorns.  Our  habitual  corruption  is 
derived,  with  our  nature,  from  our  parents,  and  is 
therefore  bred  in  the  bone:  our  blood  is  not  only  at- 
tainted by  a  legal  conviction,  but  tainted  with  an 
hereditary  disease.  Our  Lord  Jesus,  being  made 
sin  for  us,  is  said  to  be  made  of  a  woman.  Gal.  iv.  4. 

IL  Of  the  nature  of  human  life;  it  is  a  flower, 
it  is  a  shadow,  i;.  2.  The  flower  is  fading,  and  all 
its  beauty  soon  withers  and  is  gone.  The  shadow 
is  fleeting,  and  its  very  being  will  soon  be  lost  and 
drowned  in  the  shadows  of  the  night:  of  neither  do 
we  make  any  account,  in  neither  do  we  put  any 
confidence. 

in.  Of  the  shortness  and  uncertainty  of  human 
life;  man  is  of  few  days.  Life  is  computed,  not  by 
months  or  years,  but  by  days,  for  we  cannot  be  sure 
of  any  day  but  that  it  may  be  our  last.  These  days 
are  few,  fewer  than  we  think  of;  few,  at  the  most, 
in  comparison  with  the  days  of  the  first  patriarchs, 
much  more,  in  comparison  with  the  days  of  eter- 
nity; but  much  fewer  to  most,  who  come  short  of 
what  we  call  the  age  of  man.  Man  sometimes  no 
sooner  comes  forth,  than  he  is  cut  down,  comes 
forth  out  of  the  womb,  than  he  dies  in  the  cradle, 
comes  forth  into  the  world  and  enters  into  the  busi- 
ness of  it,  than  he  is  hurried  away  as  soon  as  he  has 
laid  his  hand  to  the  plough.  If  not  cut  down  imme- 
diately, yet  it  flees  as  a  shadow,  and  never  conti- 
nues in  one  stay,  in  one  shape,  but  the  fashion  of  it 
passes  away :  so  does  this  world  and  our  life  in  it, 
1  Cor.  vii.  31. 

IV.  Of  the  calamitous  state  of  human  life;  man, 
as  he  is  short-lived,  so  he  is  sad-li\  ed.  Though  he 
had  but  a  few  days  to  spend  here,  yet  if  he  might 
rejoice  in  those  few,  it  were  well;  (a  short  life  and 
a  merry,  is  the  boast  of  some;)  but  it  is  not  so; 
during  these  few  days,  he  is  full  of  trouble,  not 
only  troubled,  but  full  of  trouble,  either  toiling  or 
fretting,  grieving  or  fearing;  no  day  passes  without 
some  vexation,  some  hurry,  some  disorder  or  other. 
They  that  are  fond  of  the'world,  shall  have  enough 
of  it.  He  is  satur  tremore^ull  of  commotion. 
The  fewness  of  his  days  creates  him  a  continual 
trouble  and  uneasiness  in  expectation  of  the  period 
of  them,  and  he  always  hangs  in  doubt  of  his  life. 
Yet  since  man's  days  are  so  full  of  trouble,  it  is  well 
that  tliey  arc  few,  that  the  soul's  imprisonment  in 
the  body,  and  banishment  from  the  Lord,  are  not 
perpetu  il,  are  not  long.  When  we  come  to  heaven, 
our  davs  will  be  many,  and  perfectly  free  from 
trouV)lc,  and,  in  the  mean  time,  faith,  hope,  and 
lovcHbalance  the  present  grievances. 

V.  Of  the  sinfulness  of  human  life,  arising  from 
the  sinfulness  of  the  human  nature.  So  some  un- 
derstand that  question;  (y.  4.)  Who  can  bring  a 
clean  thing  out  of  an  unclean?  A  clean  performance 
from  an  unclean  princJaMM|^|e,  actual  transgres- 
sions are  the  natural  OTHJ!|SPMtl>itual  corruption; 
which  is  therefore  ('.'aitcn  onginM?^\\,  because  it  is 
the  original  of  alljfur  sins.  'Thrfholv  Job  here  la- 
ments, as  all  that^re  sanctpBWo,  running  up  the 
streams  to  the  fouXaiiMjsEff  li.  5.)  and  some  think 
he  intends  it  as  a  plea  witli  God  for  compassion; 
"Lord,  be  not  extreme  to  mark  my  sins  of  human 
frailty  and  infirmity,  for  thou  knowest  my  weak- 
ness;'0  remember  that  I  amjleah."    The  Chaldee 


paraphrase  has  an  observable  reading  of  this  verse-, 
Who  can  make  a  man  clean,  that  is  polluted  with 
sin?  Cannot  one?  that  is,  God.  Or  who  but  God, 
who  is  one,  and  will  sfiare  him?  God,  by  his  al- 
mighty grace,  can  change  the  skin  of  the  Ethiopian, 
the  skin  of  Job,  though  clothed  with  worms. 

VI.  Of  the  settled  period  of  human  life,  v.  5. 
We  are  here  assured,  1.  That  our  life  will  come  to 
an  end;  our  days  upon  earth  are  not  numberless, 
are  not  endless,  no,  they  are  numbered,  and  will 
soon  be  finished,  Dan.  v.  26.  2.  That  it  is  deter 
mined,  in  the  counsel  and  decree  of  God,  how  long 
we  shall  live,  and  when  we  shall  die.  The  number 
of  our  months  is  with  God,  at  the  disposal  of  his 
power  which  JTannot  be  controlled,  and  under  the 
view  of  his  omniscience  which  cannot  be  deceived. 
It  is  certain  that  God's  providence  has  the  ordering 
of  the  period  of  our  lives,  our  times  are  in  his  hand, 
the  powers  of  nature  depend  upon  him,  and  act  un- 
der him;  in  him  we  live  and  move,  diseases  are  his 
servants,  he  kills  and  makes  alive,  nothing  comes 
to  pass  by  chance,  no  not  the  execution  done  by  a 
bow  drawn  at  a  venture ;  it  is  therefore  certain  that 
God's  prescience  has  determined  it  before,  for 
known  unto  God  are  all  his  works.  Whatever  he 
does,  he  determined,  yet  with  a  regard  partly  to 
the  settled  course  of  nature,  (the  end  and  the  means 
are  determined  together,)  and  to  the  settled  rules 
of  moral  government,  punishing  evil,  and  reward- 
ing good,  in  this  life;  we  are  no  more  governed  by 
the  Stoic's  blind  fate  than  by  the  Epicurean's  blind 
fortune.  3.  That  the  bounds  God  has  fixed,  we 
cannot  pass,  for  his  counsels  are  unalterable,  his 
foresight  being  infallible. 

These  considerations  Job  here  urges  as  reasons, 

(1.)  Why  God  should  not  be  so  strict  in  taking 
cognizance  of  him,  and  of  his  slips,  and  failings; 
{v.  3.)  "Since  I  have  such  a  corrupt  nature  with- 
in, and  am  liable  to  so  much  trouble,  which  is  a 
constant  temptation  from  without,  dost  thou  open 
thine  eyes  and  fasten  them  upon  such  a  one,  ex- 
tremely to  mark  what  I  do  amiss?  ch.  xiii.  27.  And 
dost  thou  bring  me,  such  a  worthless  worm  as  I 
am,  into  judgment  with  thee  who  art  so  quick- 
sighted  to  discover  the  least  failing,  so  holy  to  hate 
it,  so  just  to  condemn  it,  and  so  mighty  to  punish 
it?"  I'he  consideration  of  our  own  inability  to  con- 
tend with  (iod,  of  our  own  sinfulness  and  weakness, 
should  engage  us  to  pray.  Lord,  enter  not  into  judg- 
ment with  thy  servant. 

(2.)  Whv  he  should  not  be  so  severe  in  his  deal- 
ings with  him;  "Lord,  I  have  but  a  little  time  to 
live,  I  must  certainly  and  shortly  go  hence,  and  the 
few  days  I  have  to  spend  here  are,  at  the  best,  full 
of  trouble.  O  let  me  have  a  little  respite,  v.  6. 
Turn  from  afflicting  a  poor  creature  thus,  and  let 
him  rest  a  while;  allow  him  some  breathing  time, 
until  he  .thall  accomplish,  as  a  hireling,  his  day.  It 
is  appointed  to  me  once  to  die,  let  that  one  day  suf- 
fice me,  and  let  me  not  thus  be  continually  dying, 
dying  a  thousand  deaths.  Let  it  suffi.ce  th  it  my  life, 
at  best,  is  as  the  day  of  a  hireling,  a  day  of  toil  and 
labour;  I  am  content  to  accomplish  that,  and  will 
make  the  best  of  the  common  hardships  of  human 
life,  the  burthen  and  heat  of  the  day;  but  let  me 
not  feel  those  uncommon  tortures,  let  not  my  life  be 
as  the  dav  of  a  malefactor,  all  exerution-dav." 
Thus  may  we  find  some  relief  under  gi-eat  troubles 
by  recommending  ourselves  to  the  compassion  of 
that  God  who  knows  our  frame,  will  consider  it, 
and  our  being  out  of  frame  too. 

7.  For  there  is  hope  of  a  tree,  if  it  he  cut 
down,  that  it  will  sprout  a£:ain,  and  that  the 
tender  hranch  thereof  will  not  cease.  8 
Though  the  root  thereof  wax  old  in  the 


JOB,  XIV. 


73 


earth,  and  the  stock  thereof  die  in  the 
ground ;  9.  Yel  through  the  scent  of  water 
It  will  bud,  and  bring  forth  boughs  like  a 
plant.  10.  But  man  dieth,  and  wasteth 
away ;  yea,  man  giveth  up  the  ghost,  and 
where  is  hel  11.  As  the  waters  fail  from 
the  sea,  and  the  flood  decayeth  and  drieth 
up;  12.  So  man  lieth  down,  and  riseth 
not :  till  the  heavens  be  no  more,  they  shall 
not  awake,  nor  be  raised  out  of  their  sleep. 
1.3.  Oh  that  thou  wouldest  h\d§  me  in  the 
grave,  that  thou  wouldest  keep  me  secret 
until  thy  wrath  be  past,  that  thou  wouldest 
appoint  me  a  set  time,  and  remember  me! 
14.  If  a  man  die,  shall  Ue  Wve  again?  All 
the  days  of  my  appointed  time  will  I  wait, 
till  my  change  come.  15.  Thou  shalt  call; 
and  I  will  answer  thee  :  thou  wilt  have  a  de- 
sire to  the  work  of  thy  hands. 

We  have  seen  what  Job  has  to  say  concerning 
life,  let  us  now  see  what  he  h;!S  to  say  concerning 
death,  which  his  thoughts  were  veiy  much  conver- 
sant with,  now  that  he  was  sick  and  sore.  It  is  not 
unseasonable,  when  we  are  in  health,  to  think  of 
d)  'ng;  but  it  is  an  inexcusable  incogitancy,  if,  when 
we  are  already  taken  into  the  custody  of  death's 
messengers,  we  look  upon  it  as  a  thing  at  a  distance. 
Job  had  already  showed  that  death  will  come,  and 
that  its  hour  is  already  fixed.    Now  here  he  shows, 

1.  That  death  is  a  removal  for  ever  out  of  this 
world.  This  he  had  spoken  of  before,  (cA.  vii.  9, 
10.)  and  now  he  mentions  it  again:  for  though  it  be 
a  truth  that  needs  not  be  proved,  yet  it  needs  to  be 
much  considered,  that  it  may  be  duly  jwproved. 

1.  A  man  cut  down  by  death,  will  not  revive 
again,  as  a  tree  cut  down  will.  What  hope  there 
is  of  a  tree,  he  shows  very  elegantly,  v.  7"9.  If 
the  body  of  the  tree  be  cut  down,  and  only  the  stem 
or  stump  left  in  the  ground,  though  it  seem  dead 
and  dry,  yet  it  will  shoot  out  young  boughs  again, 
as  if  it  were  but  newly  planted.  The  moisture  of 
the  earth  and  the  rain  of  heaven  are,  as  it  were, 
scented  and  perceived  by  tlie  stump  of  a  tree,  and 
they  have  an  influence  upon  it  to  revive  it:  but  the 
dead  bodv  of  a  man  would  not  perceive  them,  nor 
be  in  the  least  affected  by  them.  In  Nebuchadnez- 
zar's dream,  when  his  being  deprived  of  the  use  of 
his  reason  was  signified  by  the  cutting  down  of  a 
tree,  his  retnvn  to  it  again  was  signified  by  the 
leaving  of  the  stump  in  the  earth,  with  a  band  of 
iron  and  brass,  to  be  ivct  with  the  dew  of  heaven. 
Dan.  iv.  15.  But  man  has  no  such  prospect  of  a 
return  to  life.  The  vegetable  life  is  a  cheap  and 
easy  thing,  the  scent  of  water  will  recover  it;  the 
animal  life,  in  some  insects  and  fowls,  is  so,  the  heat 
of  the  sun  retrieves  it;  but  the  rational  soul,  when 
once  retired,  is  too  great,  too  noble,  a  thing  to  be 
recalled  by  any  of  the  powers  of  nature;  it  is  out  of 
the  reach  of  sun  or  rain,  and  cannot  be  restored  but 
by  the  immediate  operations  of  Omnipotence  itself; 
for,  (t'.  10.)  Man  dieth  and  wasteth  away;  yea, 
man  giveth  ufi  the  ghont,  and  where  is  he?  Two 
words  are  here  used  for  man.  Geber,  a  mighty 
man,  though  mighty,  dies;  yidam,  a  man  of  the 
earth,  because  earthy,  gives  up  the  ghost.  Note, 
Man  is  a  dying  creature;  he  is  here  described  by 
what  occurs,  (1. )  Before  death;  he  wastes  away,  he 
is  continually  wasting,  dying  daily,  spending  upon 
the  quick  stock  of  life;  sickness  and  old  age  are 
wasting  things  to  the  flesh,  the  strength,  the  beauty. 
(2.)  In  death;  he  gives  up  the  ghost,  the  soul  leaves 

Vol.  Ill — K 


the  body,  and  returns  to  God  who  gave  it,  the  Fa- 
ther of  spirits.  (3.)  jlfter  death;  Where  is  he.' 
He  is  not  where  he  was,  his  place  knows  him  no 
more;  but.  Is  he  nowhere?  So  some  read  it.  Yes, 
he  is  somewhere;  and  it  is  a  very  awful  considera- 
tion to  think  where  they  are  that  have  given  up  the 
ghost,  and  where  we  shall  be,  when  we  give  it  up, 
It  is  gone  to  the  world  of  spirits,  gone  into  eternity, 
gone  to  return  no  more  to  this  world. 

2.  A  man  laid  down  in  the  gra\  e  will  not  rise  up 
again,  v.  11,  12.  Every  night,  we  lie  down  to  sleep, 
and  in  the  morning,  we  awake  and  rise  again;  but, 
at  death,  we  must  lie  down  in  the  grave,  not  to 
awake  or  rise  again  to  such  a  world,  such  a  state, 
as  we  are  now  in,  never  to  awake  or  arise  until  the 
heavens,  the  faithful  measures  of  time,  shall  be  no 
more,  and,  consequently,  time  itself  shall  come  to 
an  end,  and  be  swallowed  up  in  eteinity ;  so  that  the 
life  of  man  may  fitly  be  compared  to  the  waters 
of  a  land-flood,  which  spread  far  and  make  a  great 
show,  but  they  are  shallow,  and,  when  they  are 
cut  off  from  the  sea  or  river,  the  swelling  and  over- 
flowing of  which  was  the  cause  of  them,  they  soon 
decay  and  dry  up,  and  their  place  knows  them  no 
more.  The  waters  of  life  are  soon  exhaled,  and 
disappear;  the  body,  like  some  of  those  waters, 
sinks  and  soaks  into  the  earth,  and  is  buried  there; 
the  soul,  like  others  of  them,  is  drawn  upward,  to 
mingle  with  the  waters  above  the  firmament.  The 
learned  Sir  Richard  Blackmore  makes  this  also  to 
be  a  dissimilitude;  if  the  waters  decay  and  be  dried 
up  in  the  summer,  yet  they  will  return  again  in  the 
winter;  but  it  is  not  so  with  the  life  of  man.  Take 
part  of  his  paraphrase  in  his  own  words: 

A  flowing  river,  or  a  standing  lake, 
May  their  dry  banks  and  naked  sliores  forsake  ; 
Their  waters  may  exhale  and  upward  move, 
Their  channel  leave  to  roll  in  clouds  ;ibove  ; 
But  the  reluming  winter  will  restore 
What  in  the  summer  Ihey  had  lost  bel'ore: 
But  if,  O  man,  thy  vital  stieanis  desert 
Their  purple  channels,  and  defraud  the  heart, 
With  frcBli  recruits  they  ne'er  will  be  supply'd, 
Nor  feel  their  leaping  life's  returning  tide. 

11.  That  yet  ther^  will  be  a  return  of  man  to  life 
again  in  another  world,  at  the  end  of  time,  when 
the  heavens  are  no  more.  Then  they  shall  awake, 
and  be  raised  out  of  their  sleep.  The  resurrection 
of  the  dead  was,  doubtless,  an  article  of  Job's  creed, 
as  appears,  ch.  xix.  26.  and  to  that,  it  should  seem, 
he  has  an  eye  here;  where,  in  the  belief  of  that,  we 
have  three  things: 

1.  An  humble  petition  for  a  hiding-place  in  the 
grave,  i'.  13.  It  was  not  only  in  a  passionate  wea- 
riness of  this  life,  that  he  wished  to  die,  but  in  a 
pious  assurance  of  a  better  life,  to  which,  ''t  length, 
he  should  arise.  O  that  thou  wouldest  hide  me  in 
the  grave!  The  grave  is  not  only  a  resting-place, 
but  a  hiding-place,  to  the  people  of  God.  God  has 
the  key  of  the  grave,  to  let  in  now,  and  to  let  out  at 
the  resurrection.  He  hides  men  in  the  grave,  as  we 
hide  our  treasure  in  a  place  of  secrecy  and  safety; 
and  he  who  hides  will  find,  and  nothing  shall  be 
lost.  "O  that  thou  wouldest  hide  me,  not  only 
from  the  storms  and  troubles  of  this  life,  but  foPthe 
bliss  and  glory  of  a  better  life;  let  me  lie  in  the 
grave,  reserved  for  ipimortalitv,  in  secret  from  all  the 
world,  but  not  from  thee,  not  from  those  eves  which 


saw  my   substance 
in    the   lowest  fiar^ 
\5,  16.     There  1 
fiast.    As  long  as' 
grave,  so  long  the 
which  they  were  b 
are  under  some  of  the 

body  is  raised,  it  is  wholly  past;  death,  the  last  ene- 
my, will  then  be  totally  destroyed.  (2.)  Until  the 
set  time  comes  for  my  being  remembered,  as  Noah 
was  remembered  in  the  ark,  (Gen.  viii.  1. )  where 


rst  curi'^usly   wrought 

•arth,"    Ps.    cxxxix. 

Utitil  thy  wrath  be 

he  saints  lie  in  the 

tins  of  that  wrath 

n  of,  so  long  they 

sin;  but  when  the 


74  JOB,  XIV. 

God  not  only  hid  him  from  the  destruction  of  the 
old  world,  but  reserved  him  for  the  reparation  ot 
a  new  world.  The  bodies  of  the  saints  shall  not  be 
forgotten  in  the  gra\  e;  there  is  a  time  appointed,  a 
time  set,  for  their  being  inquired  after.  We  can- 
not be  sure  that  we  shall  look  through  the  darkness 
of  our  present  troubles,  and  see  good  days  after 
them  in  this  world;  but  if  we  can  but  get  well  to 
the  grave,  we  may  with  an  eye  of  faith  look  through 
the  darkness  of  that,  as  Job  here,  and  see  better 
days  on  the  other  side  it,  in  a  better  world. 

2.  A  holv  resolution  patiently  to  attend  the  will 
of  God  both  in  his  death  and  in  his  resurrection; 
{v.  14.)     If  a  man  die,  shall  he  live  agaitJ  all  (he 
days  of  my  afifiointed  time  will  I  wait  until  my 
change  come.  Job's  friends  proving  miserable  com- 
forters, he  set  himself  to  be  the  more  his  own  com- 
forter; his  case  was  now  bad,  but  he  pleases  himself 
with  the  expectation  of  a  change.     I  think  it  can- 
not be  meant  of  his  return  to  a  prosperous  condition 
in  this  world.   His  friends  indeed  flattered  him  with 
the  hopes  of  that,  but  he  himself  all  along  despaired 
of  it.   Comforts  founded  upon  uncertainties,  at  best, 
m\ist  needs  be  uncertain  comforts;  and  therefore,  no 
doubt,  it  is  something  more  sure  than  that  which  he 
here  bears  up  himself  with  the  expectation  of.  The 
change  he  waits  for  must,  therefore,  be  understood, 
either,    (1.)  Of  the  change  of  the  resurrection, 
when  the  vile  body  shall   be  changed,   (Phil.  iii. 
21.)  and  a  great  and  glorious  change  it  will  be;  and 
tlien  that  question.  If  a  man  die,  shall  he  live  again? 
must  be  taken  by  way  of  admiration.     "Strange! 
Shall  these  dry  bones  hve!     If  so,  all  the  time  ap- 
pointed for  the  continuance  of  the  separation  be- 
tween soul  and  body,  my  separate  soul  shall  wait 
until  that  change  comes,  when  it  shall  be  united 
again  to  the  body,  and  my  flesh  also  shall  rest  in 
hofie,"  Ps.  xvi.  9.  Or,  (2.)  Of  the  chance  at  death. 
"  If  a  man  die,  shall  he  live  again?    No,  not  such 
a  life  as  he  now  lives;  and  therefore  I  will  patiently 
wait  until  that  change  comes,  which  will  put  a  pe- 
riod to  my  calamities,  and  not  impatiently  wish  for 
the  anticipation  of  it,  as  I  have  done."     Observe 
here,    [1.]   That  it  is  a  serioMs  thing  to  die,  it  is  a 
work  by  itself.     It  is  a  cliange;  there  is  a  visible 
change'in  the  body,  its  appearance  altered,  its  ac- 
tions brought  to  an  end,  but  a  greater  change  with 
the  soul,  which  quits  the  body,  and  removes  to  the 
world  of  spirits,  finishes  its  state  of  probation,  and 
enters  upon  that  of  retribution.     This  change  will 
come,  and  it  will  be  a  final  change,  not  like  the 
transmutations  of  the  elements,  which  return  to 
their  former  state.     No,  we  must  die,  not  thus  to 
live  again.     It  is  but  once  to  die,  and  that  had  need 
be  well  done  that  is  to  be  done  but  once.     An  error 
here  is  fatal,  conclusive,  and  not  again  to  be  recti- 
fied.    [2.]  That  therefore  it  is  the  duty  of  every 
one  of  us  to  wait  for  that  change,  and  to  continue 
waiting  all  the  days  of  our  appointed  time.     The 
time  of  life  is  an  appointed  time;  that  time  is  to  be 
reckoned  by  days,  and  those  days  are  to  be  spent 
in  waiting  for  our  change.  That  is.  First,  We  must 
expect  that  it  will  come,  and  think  much  of  it.     Se- 
condly, We  must   desire  that  it  would  come,  as 
those  "that  long  to  be  with  Christ.      Thirdly,  We 
must  be  willing  to  tarry  until  it  does  come,  as  those 
that  believe  God's  time  to  be  the  best.     Fourthly, 
We  must  give  dilig^|Mh^et  ready  against  it 
comes,  that  it  m ay jAniyPsB^h an ge  to  us. 

3.  A  joyful  expa^Bon  of  blijp  and  satisfaction  in 
this;  (x>.  15.)  Tli^HgJ0|B[^//,  and  I  wi/l  an- 
swer thee.  NoN^^^^^^^PPR*  such  a  cloud,  that 
he  could  not,  he  a|HPi^»^swer;  {ch.  ix.  15,  35. 

xiii.  22.)  l)ut  he  comforted  himself  with  this,  that 

there  would  come  a  time  when  God  would  call,  and 
he  should  answer;  then,  that  is,  (1.)  At  the  resur- 
rection; "Thou  shalt  call  me  out  of  the  grave,  by 


the  voice  of  the  archangel,  and  I  will  answer,  and 
come  at  the  call."  The  body  is  the  work  of  God'n 
hands,  and  he  will  have  a  desire  to  that,  having 
prepared  a  glory  for  it.  Or,  (2. )  At  death;  "  Thou 
shalt  call  my  body  to  the  grave,  and  my  soul  to 
thyself,  and  I  will  answer.  Ready,  Lord,  ready, 
coming,  coming;  here  I  am."  Gracious  souls  can 
cheerfully  answer  death's  summons,  and  appear  to 
his  writ.  Their  spirits  arc  not  forcibly  required 
from  them,  (as  Luke  xii.  20. )  but  willingly  resigned 
by  them,  and  the  earthly  tabernacle  not  violently 
pulled  down,  but  voluntarily  laid  down;  with  this 
assurance,  "Thou  wilt  have  a  desire  to  the  work 
of  thy  hands;  thou  hast  mercy  in  store  for  me,  not 
only  as  mad#  by  thy  providence,  but  new-made  by 
thy  grace;  otherwise  he  that  made  them  will  not 
save  the?n.  Note,  Grace  in  the  soul  is  the  work  of 
God's  own  hands,  and  theiefoie  he  will  not  forsake 
it  in  this  world,  (Ps.  cxxxviii.  8. )  but  will  have  a 
desire  to  it,  to  perfect  it  in  the  other,  and  to  crown 
it  with  endless  glory. 

16.  For  now  thou  numberest  my  steps, 
dost  thou  not  watch  over  my  sin?  17.  My 
transgression  is  sealed  up  in  a  bag,  and  thou 
sewest  up  mine  iniquity.  18.  And  surely 
the  mountain  falling  cometh  to  nought,  and 
the  rock  is  removed  out  of 'his  place.  19. 
The  waters  wear  the  stones :  thou  washest  - 
away  the  things  which  grow  out  of  the  dust 
of  the  earth;  and  thou  destroyest  the  hope 
of  man.  20.  Thou  prevailest  for  ever  against 
him ;  and  he  passeth :  thou  changest  his 
countenance,  and  sendest  him  away.  21. 
His  sons  come  to  honour,  and  he  knoweth 
it  not;  and  they  are  brought  low,  but  he 
perceiveth  it  not  of  them.  22.  But  his  flesh 
upon  him  shall  have  pain,  and  his  soul  within 
him  shall  mourn. 

Job  here  returns  to  his  complaints;  and  though  he 
is  not  without  hope  of  future  bliss,  he  finds  it  very 
hard  to  get  over  his  present  grievances. 

I.  He  complains  of  the  particular  hardships  he 
apprehendfed  himself  under  from  the  strictness  of 
God's  justice,  v.  16,  17.  Therefore  he  longed  to 
go  hence  to  that  world  where  God's  wrath  will  be 
past,  because  now  he  was  under  the  continual 
tokens  of  it,  as  a  child,  under  the  severe  discipline 
of  the  rod,  longs  to  be  of  age.  "When  shall  my 
change  come?  For  now  thou  seemest  to  me  to 
number  my  steps,  and  watch  over  my  sin,  and  seal 
it  up  in  a  bag,  as  bills  of  indictment  are  kept  safe, 
to  be  produced  against  the  prisoner."  See  Deut. 
xxxii.  34.  "Thou  takest  all  advantages  against 
me,  old  scores  are  called  over,  every  infirmity  is 
animadverted  upon,  and  no  sooner  is  a  false  step 
taken,  than  I  am  beaten  for  it. "  Now,  1,  Job  does 
right  to  the  divine  justice,  in  owning  that  he  smart- 
ed for  his  sins  and  transgressions,  that  he  had  done 
enough  to  deserve  all  that  was  laid  upon  him ;  for 
there  was  sin  in  all  his  steps,  and  he  was  guilty  of 
transgression  enough  to  bring  all  this  ruin  upon  him, 
if  it  were  strictly  inquired  into:  he  is  far  from  sav- 
ing that  he  perishes  being  innocent.  But,  2.  He 
does  wrong  to  the  divine  goodness,  in  suggesting  that 
God  was  extreme  tc  mark  what  he  did  amiss,  and 
made  the  worst  of  eveiT  thing:  he  spake  to  this 
pui-port,  ch.  xiii.  27.  It  was  unadvisedly  said,  and 
therefore  we  will  not  dwell  too  much  upon  it.  God 
does  indeed  see  all  our  sins,  he  sees  sin  in  his  own 
people,  but  he  is  not  severe  in  reckoning  with  us, 
nor  is  the  law  ever  stretched  against  us,  but  we  are 


JOB,  XV 


punished  less  than  our  iniquities  deserve.  God 
does  indeed  seal  and  sow  up,  against  the  day  of 
wrath,  the  transgression  of  the  impenitent,  but  the 
'sins  of  his  people  he  blots  out  as  a  cloud. 

II.  He  complains  of  the  wasting  condition  of  man- 
kind in  general:  we  live  in  a  dying  world;  who 
knows  the  fiower  of  God's  anger,  by  ivhich  we  are 
consumed  and  troubled,  and  in  which  all  our  days 
are  passed  away?  See  Ps.  xc.  7- -9,  11.  And  who 
can  bear  up  against  his  rebukes?     Ps.  xxxix.  11. 

1.  We  see  the  decays  of  the  earth  itself.  (1. )  Of 
the  strongest  parts  of  it,  v.  18.  Nothing  will  last 
always,  for  we  see  even  mountains  moulder  and 
come  to  nought,  they  wither  and  fall  as  a  leaf,  rocks 
wax  old  and  pass  away  by  the  contintal  beating  of 
the  sea  against  them.  The  waters  wear  the  stones 
with  constant  dropping,  7ion  vi,  sed  scs/ie  cadendo — 
not  by  the  violence,  but  by  the  consta?icy,  with  which 
they  fall.  On  this  earth  every  thing  is  the  worse 
for  the  wearing;  Temfias  edax  rerum — Time  de- 
vours all  things.  It  is  not  so  with  the  heavenly 
bodies.  (2.)  Of  the  natural  products  of  it:  the 
things  which  grow  out  of  the  earth,  and  seem  to  be 
firmly  rooted  in  it,  are  sometimes,  by  an  excess  of 
rain,  washed  away,  v.  19.  Some  think  he  pleads 
this  for  relief:  "Lord,  my  patience  will  not  hold 
out  always,  even  rocks  and  mountains  will  fail  at 
last;  therefore  cease  the  controversy." 

2.  No  marvel,  then,  if  we  see  the  decays  of  man 
upon  the  earth,  for  he  is  of  the  earth,  earthy.  Job 
begins  to  think  his  case  is  not  singular,  and  there- 
fore he  ought  to  reconcile  himself  to  the  common  lot. 
We  perceive  by  many  instances, 
(1.)  How  vain  it  is  to  expect  much  from  the  en- 
joyments of  life;  "  Thou  destroyest  the  hope  of 
man,"  that  is,  "  puttest  an  end  to  all  the  projects 
he  had  framed,  and  all  the  prospects  of  satisfaction 
he  had  flattered  himself  with."  Death  will  be  the 
destruction  of  all  those  hopes  which  are  built  upon 
worldly  confidences,  and  confined  to  worldly  com- 
forts. Hope  in  Christ,  and  hope  \\\  heaven,  death 
will  consummate,  and  not  destroy. 

(2. )  How  vain  it  is  to  struggle  against  the  assaults 
of  death;  (x;.  20. )  Thou  prevailest  for  ever  against 
him.  Note,  [1.]  Man  is  an  unequal  match  for 
God;  whom  God  contends  with,  he  will  certainly 
prevail  against,  prevail  for  ever  against,  so  that 
they  shall  never  be  able  to  make  head  again.  [2.  ] 
The  stroke  of  death  is  irresistible;  it  is  to  no  pur- 
pose to  dispute  its  summons;  God  prevails  against 
man,  and  he  passes  away,  and,  lo,  he  is  not.  Look 
upon  a  dying  man,  and  see, 

First,  How  his  looks  are  altered.  Thou  changest 
his  countenance,  two  ways.  1.  By  the  disease  of 
his  body.  When  a  man  has  been  a  few  days  sick, 
what  a  change  is  there  in  his  countenance !  How 
much  more  when  he  has  been  a  few  minutes  dead! 
The  countenance  which  was  majestic  and  awful, 
becomes  mean  and  despicable;  that  which  was 
lovely  and  amiable,  becomes  ghastly  and  frightful: 
Bury  my  dead  out  of  my  sight.  Where  then  is 
the  admired  beauty?  Death  changes  the  counte- 
nance, and  then  sends  us  away  out  of  this  world, 
gives  us  one  dismission  hence,  never  to  return.  2. 
By  the  discomposure  of  his  mind.  Note,  The  ap- 
proach of  death  will  make  the  strongest  and  stoutest 
to  change  countenance;  it  will  make  the  most  merry 
smiling  countenance  to  look  grave  and  serious,  and 
the  most  bold  daring  countenance  to  look  pale  and 
timorous. 

Secondly,  How  little  he  is  concerned  in  the  affairs 
of  his  family,  which  once  lay  so  near  his  heart. 
W'hen  he  is  in  the  hands  of  the  harbingers  of  death, 
suppose  struck  with  a  palsy  or  apoplexy,  or  deliiious 
'\n  a  fever,  or  in  conflict  with  death,  tell  him  then 


76 

he  perceives  it  not,  v.  21.  He  is  going  to  that 
world  where  he  will  be  a  perfect  stranger  to  all 
those  thmgs  which  here  filled  and  affected  him. 
1  he  consideration  of  this  should  moderate  our  cares 
concerning  our  children  and  families.  God  will 
know  what  comes  of  them  when  we  are  gone,  to 
him  therefore  let  us  commit  them,  with  him  let  us 
leave  them,  and  not  burthen  ourselves  with  need- 
less, fruitless,  cares  concerning  them. 

Thirdly,  How  dreadful  the  agonies  of  death  are; 
(x-.  22.)  While  his  flesh  is  upon  him,  (so  it  may  be 
read,)  that  is,  the  body  he  is  so  loath  to  lay  down. 
It  shall  have  pain;  and  while  his  soul  is  within  him, 
that  is,  the  spirit  he  is  so  loath  to  resign,  it  shall 
mourn.  Note,  Dying  work  is  hard  work;  dyine 
pangs  are,  commonly,  sore  pangs.  It  is  folly,  there- 
tore,  for  men  to  defer  their  repentance  to  a  death- 
bed, and  to  have  that  to  dc,  which  is  the  one  thin? 
needful,  when  they  are  really  unfit  to  do  any  thingi 
but  it  IS  true  wisdom,  by  making  our  peace  with 
God  in  Christ,  and  keeping  a  good  conscience,  to 
treasure  up  comforts  which  will  support  and  relieve 
us  against  the  pains  and  sorrows  of  a  dying  hour. 


...     V.     »^   .    ._.   ,      ^,.         ...       ^v^.....vvv       ..  .u.i       .^.^(.fcVll,      VV^»»       XXltll        tllCIl 

the  most  agreeable,  news,  or  the  most  painful,  con- 
cerning his  children,  it  is  all  alike,  he  knows  it  not,  I 


CHAP.  XV. 

Perhaps  Job  was  so  clear,  and  so  well  satisfied,  in  the  <rood- 
ness  of  his  own  cause,  that  he  thought  if  he  had  norcon- 
vinced,  yet  he  had,  at  least,  silenced^  all  his  three  friends  • 
but,  it  seems,  he  had  not ;  in  this  chapter,  they  be-rin  a 
second  attack  upon  him,  each  of  them  chargino-^'him 
alresh,  with  as  much  vehemence  as  before.  It  is  n'atural 
to  us  to  be  fond  of  our  own  sentiments,  and  therefore  to 
be  firm  to  them,  and  with  difficulty  to  be  brouo-ht  to  re- 
cede from  them.  Eliphaz  here  keeps  close  to  the  princi- 
pies  upon  which  he  had  condemned  Job,  and  I  He  re- 
proves him  for  justifying  himself,  and  fathers  on  him 
many  evil  things  which  are  unfairly  inferred  from  thence 
V.  2.  .13.  II.  He  persuades  him  to  humble  himsell  be' 
lore  Uod,  and  to  take  shame  to  himself,  v.  14  . .  16.  Ill 
He  reads  him  a  long  lecture  concerning  the  woeful  es^ 
tate  ol  wicked  people,  who  harden  their  hearts  ao-ainst 
C>od  and  the  judoments  which  are  prepared  for  them  v 
17  .  ,35.  A  good  use  may  be  made  both  of  his  reproofs, 
u  u  ^  ^'"^  plain,)  and  of  his  doctrine,  (for  ii  is  sound,) 
though  both  the  one  and  the  other  are  misapplied  to  Job. 

1.  ^HEN  answered  Eliphaz  the  Tema- 

X    nite,  and   said,     2.  Sliould  a  wise  ♦ 
man  utter  vain  knowledge,  and  fill  his  belly 
with  the  east  wind  ?     3.  Should  he  reason 
with   unprofitable  talk  ?  or  with   speeches 
wherewith  he  can  do  no  good  ?     4.  Yea, 
thou  easiest  off  fear,  and  restrainest  prayer 
before   God.     5.  For   thy  mouth   uttereth 
thine  iniquity,  and  thou  choosest  the  tongue 
of  the  crafty.     6.  Thine  own  mouth  con 
demneth  thee,  and  not  I;  yea,  thine  owu 
hps  testify  against  thee.     7.  Art  thou  the 
first  man  ihat  was  born  ?  or  wast  thou  made 
before  the  hills  ?     8.  Hast  thou  heard  the 
secret  of  God  ?  and  dost  thou  restrain  wis- 
dom to  thyself?     9.  What  knowest  thou, 
that  we   know   not  ?    what  understandest 
thou,  which  is  not  in  us  ?     10.  With  us  are 
both  the  gray-headed  and  very  aged  men, 
much  elder  than  tby  father.     11.  Are  the 
consolations  of  GM  small  with   thee  ?  is 
there  any  secret  th!j%  with  jfiee  ?    1 2.  Why 
doth  thy  heart  cany  thee,  away  ?  and  what 
do  thine   eyes-  wink   at,      13.  That    thou 
turnest  thy  spirit  against  God,  and  lettest 
such  words  go  out  of  thy  mouth  ?    1 4.  What 


76 


JOB,  XV. 


IS  man,  that  he  should  be  clean  ?  and  he 
ivliicli  is  born  of  a  woman,  that  he  should 
be  righteous?  15.  Behold,  he  putteth  no 
trust  in  his  saints ;  yea,  the  heavens  are  not 
clean  in  his  sight:  16.  How  much  more 
abominable  and  filthy  is  man,  which  drink- 
eth  iniquity  like  water  ? 

Eliphaz  here  falls  very  foul  upon  Job,  because  he 
contradicted  what  he  and  his  colleagues  had  said, 
and  did  not  acquiesce  in  it,  and  applaud  it,  as  they 
expected.  Proud  people  are  apt  thus  to  take  it 
very  much  amiss,  if  they  may  not  have  leave  to 
dictate  and  give  law  to  all  about  them,  and  to  cen- 
sure those  as  ignorant  and  obstinate,  and  all  that  is 
naught,  who  cannot,  in  every  thing,  say  as  they  say. 

Several  great  crimes  Eliphaz  here  charges  Job 
with,  only  because  he  would  not  own  himself  a 
hvpocrite. 

I.  He  charges  him  with  folly  and  absurdity;  (v. 
2,  3.)  That  whereas  he  had  been  reputed  a  wise 
man,  he  had  now  quite  forfeited  his  reputation;  any 
one  would  say  that  his  wisdom  was  departed  from 
him,  he  talked  so  extravagantly,  and  so  little  to  the 
purpose.  Bildad  began  thus,  {ch.  viii.  2. )  and  Zo- 
phai-.  ch.  xi.  2,  3.  It  is  common  for  angry  dis- 
putants thus  to  represent  one  another's  reasonings 
as  impertinent  and  ridiculous,  more  than  there  is 
cause,  forgetting  the  doom  of  him  that  calls  his 
brother  liaca,  and  Thou  Fool.  It  is  true,  1.  That 
there  is  in  the  world  a  great  deal  of  vain  knowledge, 
science  falsely  so  called,  that  is  useless,  and  there- 
fore worthless.  2.  That  this  is  the  knowledge  that 
puffs  up,  with  which  men  swell  in  a  fond  conceit  of 
their  own  accomplishments.  3.  That  whatever 
vain  knowledge  a  man  may  have  in  his  head,  if  he 
would  be  thought  a  wise  man,  he  must  not  utter  it, 
but  let  it  die  with  himself,  as  it  deserves.  4.  Un- 
profitable talk  is  evil  talk:  we  must  give  an  account, 
m  the  great  day,  not  only  for  -wicked  words,  but  for 
idle  words.  Speeches,  therefore,  which  do  no  good, 
which  do  no  service  either  to  God  or  our  neighbour, 
or  no  justice  to  ourselves,  which  are  no  way  to  the 
use  of  edifying,  were  better  unspoken.  Those 
words  which  are  as  wind,  light  and  empty,  espe- 
cially which  are  as  the  east  wind,  hurtful  and  per- 
nicious, it  will  be  wrong  to  fill  either  oursehes  or 
others  with,  for  they  will  pass  very  ill  in  the  ac- 
count. 5.  Vain  knowledge  and  unprofitable  talk 
ought  to  be  reproved  and  checked,  especially  in  a 
wise  man,  whom  it  worst  becomes,  and  who  does 
most  hurt  by  the  bad  example  of  it. 

II.  He  charges  him  with  impiety  and  irreligion; 
(v.  4.)  "  77ioii  easiest  off  fear,"  that  is,  "the  fear 
of  God,  and  that  regard  to  him  which  thou  shouldest 
have;  and  then  thou  restrainest  prayer."  See  what 
religion  is  summed  up  in — fearing  God,  and  praying 
to  him;  the  former  the  most  needful  principle,  the 
latter  the  most  needful  practice.  Where  no  fear 
of  God  is,  no  good  is  to  be  expected;  and  those  who 
live  without  prayer,  certainly  li\e  without  (iod  in 
the  world.  Those  who  restrain  prayer,  prove  that 
they  cast  off  fear.  Surely  those  ha\  e  no  reverence 
of  Clod's  majesty,  no  dread  of  his  wrath,  and  are  in 
no  care  about  their  souls  and  eternity,  who  make 
no  applications  to  God  for  his  grace.  Those  who 
are  prayerless,  are  fearleaf  4p^  graceless.  When 
the  fear  of  God  is  cast  o^^ll  sin  is  let  in,  and  a 
door  open  to  all  rnanner  of  wijofaneness.  It  is  espe- 
cially bad  with  tlilie  who'^ave  had  some  fear  of 
God,  but  have  now  cast  it  off,  have  been  frequent 
in  prayer,  but  now  restrain  it.  How  are  they  fallen! 
How  is  their  first  love  lost!  It  denotes  a  kind  of 
force  put  upon  thcmseh  es.  The  fear  of  God  would 
cleave  to  them,  but  they  throw  it  off;  prayer  would 


be  uttered,  but  thev  restrain  it,  and,  in  brth,  baffle 
their  convictions.  Those  who  either  omit  prayer, 
or  straiten  and  abridge  themselves  in  it,  quenching 
the  spirit  of  adoption,  and  denynig  themselves  the' 
liberty  they  might  take  in  the  duty,  restrain  prayer: 
this  is  bad  enough,  but  it  is  worse  to  restrain  ethers 
from  prayer,  to  prohibit  and  discourage  prayer,  as 
Darius,  Dan.  vi.  7. 

Now  Eliphaz  charges  this  upon  Job,  either,  1. 
As  that  which  was  his  own  practice.  He  thought 
that  Job  talked  of  God  with  such  liberty  as  if  he 
had  been  his  equal,  and  that  he  charged  him  sc 
vehemently  with  hai'd  usage  of  him,  and  chullenged 
him  so  often  to  a  fair  trial,  that  he  had  quite  thrown 
off  all  religious  regard  to  him.  This  charge  was 
utterly  false,  and  yet  wanted  not  some  colour.  We 
ought  not  only  to  take  care  that  we  keep  up  prayer 
and  the  fear  of  God,  but  that  we  never  drop  any 
unwary  expressions,  which  may  give  occasion  to 
those  who  seek  occasion  to  question  our  sincerity 
and  constancy  in  religion.  Or,  2.  As  that  which 
others  would  infer  from  the  doctrine  he  maintain- 
ed. "  If  this  be  true,"  (thinks  Eliphaz,)  "which 
Job  says,  that  a  man  may  be  thus  sorely  afflicted, 
and  yet  be  a  good  man,  then  farewell  all  religion, 
farewell  prayer  and  the  fear  of  God.  If  all  things 
come  alike  to  all,  and  the  best  men  may  have  the 
worst  treatment  in  this  world,  every  one  will  be 
ready  to  say.  It  is  vain  to  serve  God;  and  ivhat  pro- 
Jit  is  it  to  keep,  his  ordinances?  (Mai.  iii.  14.)  Verily 
I  have  cleansed  my  hands  in  vain,  (Ps.  Ixxiii.  13, 
14.)  Who  will  be  honest,  if  the  tabernacles  of 
robbers  prosper?  (ch.  xii.  6.)  If  there  be  no  for- 
giveness with  God,  {ch.  vii.  21.)  who  will  fear  him? 
(Ps.  cxxx.  4.)  If  he  laugh  at  the  trial  of  the  inno- 
cent, {ch.  ix.  23.)  if  he  be  so  difficult  of  access,  {ch. 
ix.  32.)  who  will  pray  to  him?"  Note,  It  is  a  piece 
of  injustice,  which  even  wise  and  good  men  are  too 
often  guilty  of,  in  the  heat  of  disputation,  to  charge 
upon  their  adversaries  those  consequences  of  their 
opinions,  which  are  not  fairly  drawn  from  them, 
and  which  really  they  abhor.  This  is  not  doing  as 
we  would  be  done  by. 

Upon  this  strained  inuendo  Eliphaz  grounds  that 
high  charge  of  impiety;  {v.  5.)  Thy  mouth  utters 
thine  iniquity,  teaches  it,  so  the  word  is.  "Thou 
teachest  others  to  have  the  same  hard  thoughts  of 
God  and  religion  that  thou  thyself  hast."  It  is  bad 
to  break  even  the  least  of  the  commandments,  but 
worse  to  teach  men  so,  Matth.  v.  19.  If  we  ever 
thought  evil,  let  us  lay  our  hand  upon  our  mouth 
to  suppress  the  evil  thought,  (Prov.  xxx.  32.)  and 
let  us  by  no  means  utter  it,  that  is  putting  an  impri- 
matur to  it,  publishing  it  with  allowance,  to  the  dis- 
honour of  God,  and  the  damage  of  others.  Obser\  e. 
When  men  have  cast  off  fear  and  prayer,  theii 
mouths  utter  iniquity.  They  that  cease  to  do  good, 
socn  learn  to  do  evil.  What  can  we  expect  but  all 
manner  of  iniquity  from  those  that  arm  nnt  them- 
selves witli  the  grace  of  God  against  it?  But,  thou 
choosest  the  tongue  of  the  frq/?t/,  that  is,  "Thru 
utterest  thine  iniquity  with  some  show  and  pretence 
of  piety,  mixing  some  good  words  with  the  bad,  as 
tradesmen  do  with  their  wares  to  help  them  off." 
The  mouth  of  iniquity  could  not  do  so  much  mis 
chief  as  it  does,  without  the  tongue  of  the  craft\ 
The  sei-pent  beguiled  E\e  through  his  subtilt  ,• 
Rom.  xvi.  18.  The  tongue  of  the  crafty  speaks 
with  design  and  deliberation;  and  therefore  the> 
that  use  it  may  be  said  to  choose  it,  as  that  which 
will  serve  their  purpose  better  than  the  tongue  of 
the  upright:  but  it  will  be  found,  at  last,  that  ho 
nesty  is  the  best  policy. 

Eliphaz,  in  his  first  discourse,  had  proceeded 
against  Job  upon  mere  surmise;  (ch,  iv,  6,  7.)  but 
now  he  has  got  proof  against  him  from  his  own  dis- 
courses; {v.  6.)   Thine  own  mouth  condemns  theCt 


JOB,  XV. 


77 


n7id  not  I.  But  he  should  have  considered  that  he 
and  his  fellows  had  provoked  him  to  say  that 
which  now  they  took  advantage  of;  and  that  was 
not  fair.  Those  are  most  eifectually  condemned, 
tiiat  are  condemned  by  themselves,  Tit.  iii.  11. 
Luke  xix.  22.  Many  a  man  needs  no  more  to  sink 
him,  than  for  his  own  tongue  to  fall  upon  him. 

in.  He  charges  him  with  intolerable  arrogancy 
;ind  self-conceitedness.  It  was  a  just,  and  reasona- 
ble, and  modest,  demand  that  Job  had  made;  {ch. 
xii.  3.)  AUonv  that  1  have  understaTiding  as  well  as 
you:  but  see  how  they  seek  occasion  against  him; 
that  is  misconstrued,  as  if  he  pretended  to  be  wiser 
than  any  man.  Because  he  will  not  grant  to  them, 
tliey  will  have  it  thought  that  he  claims  to  himself, 
the  monopoly  of  wisdom,  x'.  7*  '9.  As  if  he  thought 
he  had  tlie  advantage  of  all  mankind,  1.  In  length 
of  acquaintance  with  the  world,  which  furnishes 
men  with  so  much  the  more  experience;  "jirt  thou 
the  first  man  that  was  born,  and,  consequently, 
senior  to  us,  and  better  able  to  give  the  sense  of  an- 
tiquity, and  the  judgment  of  the  tirst  and  earliest, 
tiie  wisest  and  purest,  ages?  Art  thou  prior  to 
Adam?"  (So  it  may  be  read. )  "  Did  not  he  suffer 
for  sin;  and  yet  wilt  not  thou,  who  art  so  great  a  suf- 
ferer, own  thyself  a  smner?  JVast  thou  made  before 
MeA/7/s,  as  Wisdom  herself  was?  (Prov.viii.  23,  occ.) 
Must  God's  counsels,  which  are  as  the  great  moun- 
tains, (Ps.  xxxvi.  6.)  and  immoveable  as  the  ever- 
lasting hills,  be  subject  to  thy  notions,  and  bow  to 
them?  Dost  thou  know  more  of  the  world  than 
any  of  us  do?  No,  thou  art  but  of  yesterday,  even 
as  we  are,"  ch.  viii.  9.  Or,  2.  In  intimacy  of  ac- 
quaintance with  God;  {v.  8.)  "■Hast  thou  heard  the 
secret  of  God?  Dost  thou  pretend  to  be  of  the  ca- 
binet-council of  Heaven,  that  thou  canst  gi\  e  better 
reasons  than  others  can  for  God's  proceedings?" 
There  are  secret  things  of  God,  which  belong  not 
1 1  us,  and  which,  therefore,  we  must  not  pretend 
to  account  for:  those  are  daringly  presumptuous 
who  do.  He  also  represents  him,  (1. )  As  assuming 
to  himself  such  knowledge  as  none  else  had;  "Dost 
thou  restrain  wisdom  to  thyself,  as  if  none  were  wise 
besides?"  Job  had  said,  {ch.  xiii.  2.)  What  ye 
know,  the  same  do  I  know  also;  and  now  they  return 
upon  him,  according  to  the  usage  of  eager  dispu- 
tants, who  think  they  have  a  privilege  to  com- 
mend themselves;  What  knowest  thou  that  we  know 
not?  How  natural  are  such  replies  as  these,  in  the 
heat  of  argument!  But  how  simple  do  they  look 
afterward,  upon  the  review !  (2. )  As  opposing  the 
stream  of  antiquity,  a  venerable  name,  under  the 
shade  of  which  all  contending  parties  strive  to  shel- 
ter themselves;  "  With  us  are  the  gray-headed,  and 
very  aged  men,  v.  10.  We  have  the  fathers  on 
our  side;  all  the  ancient  doctors  of  the  church  are 
of  our  opinion."  A  thing  soon  said,  but  not  so  soon 
proved;  and,  when  proved,  truth  is  not  so  soon  dis- 
covered and  proved  by  it,  as  most  people  imagine. 
David  preferred  right  scripture-knowledge  before 
that  of  antiquity;  (Ps.  cxix.  100.)  /  understand 
more  than  the  ancients,  because  I  keep,  thy  firecepts. 
Or  perhaps  one  or  more,  if  not  all  three,  of  these 
friends  of  Job,  were  elder  than  he,  {ch.  xxxii.  6. ) 
and  therefore  they  thought  he  was  bound  to  ac- 
knowledge them  to  be  in  the  right.  This  also  serves 
contenders  to  make  a  noise  with,  to  very  little  pur- 
pose. If  they  are  elder  than  their  adversaries,  and 
can  say  they  knew  such  a  thing  before  they  were 
born,  it  will  serve  to  make  them  arrogant  and 
overbearing;  whereas  the  eldest  are  not  always 
the  wisest,  ch.  xxxii.  9. 

IV.  He  charges  him  with  a  contempt  of  the 
counsels  and  comforts  that  were  given  him  by  his 
friends;  {v.  11.)  Are  the  consolations  of  God  small 
with  thee?  1.  Eliphaz  takes  it  ill  that  Job  did  not 
value  the  cctiforts,  which  he  and  his  friends  admi- 


nisterea  to  him,  more  than  it  seems  he  did,  and  did 
not  welcome  every  word  they  said  as  true  and  im- 
portant. It  is  true,  they  had  said  some  very  good 
things,  but,  in  their  application  to  Job,  thev  were 
miserable  comforters.  Note,  We  are  apt  to  think 
that  gieat  and  considerable,  which  we  oursehes 
say,  when  others  perhaps,  with  good  reason,  think 
it  small  and  trifling.  Paul  found  that  those  who 
seemed  to  be  somewhat,  yet,  in  conference,  added 
nothing  to  him.  Gal.  ii.  6.  2.  He  represents  tliis  as 
a  slight  put  upon  divine  consolations  in  general,  as 
if  they  were  of  small  account  with  him,  whereas 
really  they  were  not:  if  he  had  not  highly  valued 
them,  he  could  not  have  borne  up  as  he  did  under 
his  sufferings.  Note,  (1. )  The  consolations  of  God 
are  not  in  themselves  small.  Divine  comforts  are 
great  things,  that  is,  the  comfort  which  \%  from 
God,  especially  the  comfort  which  is  in  God.  (2.) 
The  consolations  of  God  not  being  small  in  them- 
selves, it  is  very  bad  if  they  be  small  with  us.  It 
is  a  great  affront  to  God,  and  an  evidence  of  a  de- 
generate, atpraved,  mind,  to  disesteem  and  under- 
value spiritual  delights,  and  despise  the  pleasant 
land.  "What!"  (says  Eliphaz,)  "is  there  any 
secret  thing  with  thee?  Hast  thou  some  cordial  to 
support  thyself  with,  that  is  a  Proprium,  an  Ar- 
canum, that  no  body  else  can  pretend  to,  or  knows 
any  thing  of?"  Or,  "  Is  there  some  secret  sin  har- 
boured and  indulged  in  thy  bosom,  which  hinders 
the  operation  of  divine  comforts?"  None  disesteem 
divine  comforts  but  those  that  secretly  affect  the 
world  and  the  flesh. 
i  V.  He  charges  him  with  opposition  to  God  him- 
self, and  to  reUgion;  (x*.  12,  13.)  "  Why  doth  thine 
heart  carry  thee  away  into  such  indecent,  irreli- 
gious, expressions?"  Note,  Every  man  is  tempted, 
when  he  is  drawn  away  of  his  own  lust.  Jam.  i.  14. 
If  we  fly  off  from  God  and  our  duty,  or  fly  out  into 
any  thing  amiss,  it  is  our  own  heart  that  carries  us 
away.  If  thou  scornest,  thou  alone  shalt  bear  it. 
There  is  a  violence,  an  ungovernable  impetus,  in 
the  turnings  of  the  soul;  the  corrupt  heart  carries 
men  away,  as  it  were,  by  force,  against  their  con- 
victions. "What  is  it  that  thine  eyes  wink  -At} 
Why  so  careless  and  mindless  of  what  is  said  to 
thee,  hearing  it  as  if  thou  wert  half  asleep?  Why 
so  scornful,  disdaining  what  we  sav,  as  if  it  were 
below  thee  to  take  notice  of  it?  What  have  we 
said,  that  deserves  to  be  thus  slighted  >  Nay,  that 
thou  turnest  thy  spirit  against  God.?"  It  was  bi'd 
that  his  heart  was  carried  away  from  God,  t)ut 
much  worse  that  it  was  turned  against  God.  But 
they  that  forsake  God  will  soon  break  out  in  open 
enmity  to  him.  But  how  did  this  appear?  "Thou 
lettest  such  words  go  out  of  thy  mouth,  reflc'-.ting 
on  God,  and  his  justice  and  goodness."  It  is  the 
character  of  the  wicked,  that  they  set  their  ?nouth 
against  the  heavens,  (Ps.  Ixxiii.  9.)  which  is  a 
certain  indication  that  the  spirit  is  turned  against 
God.  He  thought  Job's  spirit  was  soured  against 
God,  and  so  turned  from  what  it  had  been,  and  exas- 
perated at  his  dealings  with  him.  Eliphaz  wanted 
candour  and  charity,  else  he  would  not  have  put 
such  a  harsh  construction  upon  the  speeches  of  one 
that  had  such  a  settled  reputation  for  piety,  and 
was  now  in  temptation.  This  was,  in  effect,  to  give 
the  cause  on  Satan's  side,  and  to  own  that  Job  had 
done  as  Satan  said  he  would,  had  ciosed  God  to  his 
face. 

VI.  He  charges  hinj  with  justifying  himself  to 
that  degree  as  even  to  deny  his  sharein  the  com- 
mon corruption  and  pollution  of.  the  human  nature, 
{v.  14.)  What  is  man,  that  he  should  be  clean? 
that  is,  that  he  should  pretend  to  be  so,  or  that  an<5 
should  expect  to  find  him  so.  What  is  he,  that  is 
born  of  a  woman,  a  sinful  woman,  that  he  should 
be  righteous?     Note,  1.  Righteousness  is  cleanness; 


18 


JOB,  XV. 


it  makes  us  acceptable  to  God,  and  easy  to  our- 
selves, Ps.  xviii.  24.  2.  Man,  in  his  fallen  state, 
cannot  pretend  to  be  clean  and  righteous  before 
God,  either  to  acquit  himself  to  God's  justice,  or 
recommend  himself  to  his  favour.  3.  He  is  there- 
fore to  be  adjudged  unclean  and  unrighteous,  be- 
cause born  of  a  woman,  from  whom  he  derives  a 
corrupt  nature,  which  is  both  his  guilt  and  his  pol- 
lution. With  these  plain  truths  Eliphaz  thinks  to 
convince  Job,  whereas  he  had  just  now  said  the 
same;  (ch.  xi\.  4.)  Who  can  bring  a  clean  thing 
out  of  an  unclean?  But  does  it  therefore  follow 
that  Job  is  a  hypocrite,  and  a  wicked  man,  which 
is  all  that  he  denied.'  By  no  means.  Thougli  man, 
as  born  of  a  woman,  is  not  clean,  yet,  as  born  again 
of  the  Spirit,  he  is. 
Further  to  evince  this,  he  here  shows, 
(1.)  That  the  brightest  creatures  aie  imperfect 
and  impure  before  God,  v.  15.  God  places  no  con- 
fidence in  saints  and  angels;  he  employs  both,  but 
trusts  neither  with  his  service,  without  giving  them 
fresh  supplies  of  strength  and  wisdom  for  it,  as 
knowing  they  are  not  sufficient  of  themselves,  nei- 
ther more  nor  better  than  his  grace  makes  them. 
He  takes  no  complacency  in  the  heavens  them- 
selves. How  pure  soever  they  seem  to  us,  in  his 
eye  they  have  many  a  speck  and  many  a  flaw; 
The  heavens  are  not  clean  in  his  sight.  If  the  stars 
(says  Mr.  Caryl)  have  no  light  in  the  sight  of  the 
sun,  what  light  has  the  sun  in  the  sight  of  God? 
See  Isa.  xxiv.  23. 

(2.)  That  man  is  much  more  so;  {v.  16.)  Hotv 
much  more  abominable  and  filthy  is  man.'  If  saints 
ai-e  not  to  be  trusted,  much  less  sinners.  If  the 
hea\ens  are  not  pure,  which  are  as  God  made 
them,  much  less  man,  who  is  degenerated.  Nay, 
he  is  abominable  and  filthy  in  the  sight  of  God, 
and,  if  ever  he  repent,  he  is  so  in  his  own  sight, 
and  therefore  he  abhors  himself.  Sin  is  an  odious 
thing,  it  makes  men  hateful.  The  body  of  sin  is  so, 
and  is  therefore  called  a  dead  body,  a  loathsome 
thing.  Such  is  the  filthiness  of  man,  that  he  drinks 
iniquity  (that  abominable  thing  which  the  Lord 
hates)  as  greedily,  and  with  as  much  pleasure,  as  a 
man  drinks  water  when  he  is  thirsty.  It  is  his  con- 
stant di-ink;  it  is  natural  to  sinners  to  commit  ini- 
quity. It  gratifies,  but  does  not  satisfy,  the  appetites 
of  the  old  man.  It  is  like  water  to  a  man  in  a  dropsy. 
The  more  men  sin,  the  more  they  would  sin, 

17.  1  will  show  thee,  hear  me;  and  that 
which  I  have  seen  I  will  declare ;  1 8. 
Which  wise  men  have  told  from  their  fa- 
thers, and  have  not  hid  it :  1 9.  Unto 
whom  alone  the  earth  was  given,  and  no 
stranger  passed  among  them.  20.  The 
wicked  man  travaileth  with  pain  all  his  days, 
and  the  number  of  years  is  hidden  to  the 
oppressor.  21.  A  dreadful  sound  is  in  his 
ears :  in  prosperity  the  destroyer  shall  come 
upon  him.  22.  He  believeth  not  that  he 
shall  return  out  of  darkness,  and  he  is  wait- 
ed for  of  the  sword.  23.  He  wandereth 
abroad  for  bread,  saying.,  Where  is  it?  he 
knoweth  that  the  day  of  darkness  is  ready 
nt  his  hand.  24.  Trouble  and  anguish  shall 
make  him  afraid ;  they  shall  prevail  against 
him,  as  a  king  ready  to  the  battle.  25. 
For  he  strotrheth  out  his  hand  against  God, 
and  strengthcnoth  himself  against  the  Al- 
mighty.    26.  He  runneth  upon  him,  even 


on  his  neck,  upon  the  thick  bosses  of  his 
bucklers ;    27.  Because  he  covereth  his  face 
with  his  fatness,  and  maketh  collops  of  fal 
on  his  flanks.     28.    And   he  dwelleth   in 
desolate  cities,  and  in  houses  which  no  man 
inhabiteth,   v\hich    are    ready   to   become 
heaps.     29.  He  shall  not  be  rich,  neither 
shall  liis  substance  continue,  neither  shall 
he  prolong  the  perfection  thereof  upon  the 
earth.     30.  He  shall  not  depart  out  of  dark- 
ness :  the  flame  shall  diy  up  his  branches, 
and  by  the  breath  of  his  mouth  shall  he  go 
away.     31.  Let  not  him  that  is  deceived 
trust  in  vanity ;  for  vanity  shall  be  his  re- 
compense.    32.  It  shall   be  accomplished 
before  his  time,  and  his  branch  shall  not  be 
green.     33.  He  shall  shake  off  his  unripe 
grape  as  the  vine,  and  shall  cast  off  his 
flower  as  the  olive.     34.  For  the  congrega- 
tion of  hypocrites  shall  he  desolate,  and  fire 
shall  consume  the  tabernacles  of  bribery. 
35.  They  conceive  mischief,  and  bring  forth 
vanity,  and  their  belly  prepareth  deceit. 

Eliphaz,  having  reproved  Job  for  his  answers, 
here  comes  to  maintain  his  own  thesis,  upon  which 
he  built  his  censure  of  Job.  His  opinion  is.  That 
those  who  are  wicked  are  certainly  miserable; 
whence  he  would  infer,  that  those  who  are  misera- 
ble are  certainly  wicked,  and  that  therefore  Job 
was  so.     Observe, 

I.  His  solemn  preface  to  this  discourse,  in  which 
he  bespeaks  Job's  attention,  which  he  had  little 
reason  to  expect,  he  having  given  so  little  heed  to, 
and  put  so  little  value  upon,  what  Job  had  said; 
{y.  17.)  "I  will  show  thee  that  which  is  worth 
hearing,  and  not  reason,  as  thou  dost,  with  unpro- 
fitable talk. "  Thus  apt  are  men,  when  they  condemn 
the  reasonings  of  others,  to  commend  their  own. 
He  promises  to  teach  him,  1.  From  his  own  expe- 
rience and  observation;  "  That  which  I  have  my- 
self seen  in  divers  instances,  I  will  declare."  It  ib 
of  good  use  to  take  notice  of  the  providences  of 
God  concerning  the  children  of  men,  from  which 
many  a  good  lesson  may  be  learned.  What  gord 
observations  we  have  made,  and  ha\  e  found  benefit 
by  ourselves,  we  should  be  ready  to  communicate 
for  the  benefit  of  others:  and  we  may  then  speak 
boldly,  when  we  declare  what  we  have  seen.  2. 
From  the  wisdom  of  the  ancients,  {y.  18.)  ivhich 
wise  men  have  told  from  their  fathers.  Note,  The 
wisdom  and  learning  of  the  modems  are  ^  ery  much 
derived  from  that  of  the  ancients.  Good  children 
will  learn  a  good  deal  from  their  good  parents:  and 
what  we  have  learned  from  our  ancestors  we  must 
transmit  to  our  posterity,  and  not  hide  from  the 
generations  to  come.  See  Ps.  Ixxviii.  3- -6.  If  the 
thread  of  the  knowledge  of  many  ages  be  cutoff  by 
the  carelessness  of  one,  and  nothing  be  done  to  pre 
serve  it  pure  and  entire,  all  that  succeed,  fare  the 
worse.  The  authorities  Eliphaz  vouched,  were  au- 
thorities indeed,  men  of  rank  and  figure,  (t.  19.) 
unto  whom  alone  the  earth  was  given,  and  there- 
fore you  mav  svippose  them  fiivourites  (>f  Heaven, 
and  best  capable  of  making  observations  concerning 
the  affairs  of  this  earth.  The  dictates  of  wisdom 
come  with  advantage  from  those  who  are  in  places 
of  dignity  and  power,  as  Solomon;  yet  there  is  a 
wisdom  vjhich  none  of  the  firinces  of  this  world 
knew,  1  Cor.  ii.  7,  8. 
II.  The  discourse  itself.     He  here  aims  to  show 


JOB,  XV. 


79 


1.  Th?.t  those  who  are  wise  and  good  do  ordina- 
rily prosper  in  this  world.  This  he  only  hints  at, 
c  19.  That  those  of  whose  mind  he  was,  were 
such  as  had  the  earth  given  to  them,  and  to  them 
only;  they  enjoyed  it  entirely  and  peaceably,  and  no 
stranger  passed  among  them,  either  to  share  with 
them,  or  to  give  disturbance  to  them.  Job  had  said. 
The  earth  is  given  into  the  hand  of  the  wicked, 
ch.  ix.  24.  "No,"  says  Eliphaz,  "  it  is  given  into 
the  hands  of  the  saints,  and  runs  along  with  the  faith 
committed  unto  them.  And  they  are  not  robbed 
and  plundered  by  strangers  and  enemies  making  in- 
roads upon  them,  as  thou  art  by  the  Sabean's  and 
Chaldeans."  But  because  many  of  God's  people 
have  remarkably  prospered  in  this  world,  as  Abra- 
ham, Isaac,  and  Jacob,  it  does  not  therefore  follow, 
that  those  who  are  crossed  and  impoverished,  as 
Job,  are  not  God's  people. 

2.  That  wicked  people,  and  particularly  oppres- 
sors, and  tyrannizing  rulers,  are  subject  to  continual 
terrors,  live  very  uncomfortably,  and  perish  very 
miserably.  On  this  head  he  enlarges,  showing  that 
even  they  who  impiously  dare  God's  judgments,  yet 
cannot  but  dread  them,  and  will  feel  them  at  last. 
He  speaks  in  the  singular  number,  the  wicked  man, 
meaning,  as  some  think,  Nimrod,  or  perhaps  Che- 
dorlaomer,  or  some  such  mighty  hunter  before  the 
Lord.  I  fear  he  meant  Job  himself,  whom  he  ex- 
pressly charges  both  with  the  tyranny,  and  with 
the  timorousness,  here  described,  ch,  xxii.  9,  10. 
Here  he  thinks  the  application  easy,  and  that  Job 
might,  in  this  description,  as  in  a  glass,  see  his  own 
face.     Now, 

(1.)  Let  us  see  how  he  describes  the  sinner  who 
lives  thus  miserably.  He  does  not  begin  with  that, 
but  brings  it  in  as  a  reason  of  his  doom,  v.  25. •28. 
It  is  no  ordinary  sinner,  but  one  of  the  first  rate,  an 
nfi/iressor,  {v.  20. )  a  blasfihemer,  and  a  fiersecutor, 
one  that  neither  fears  God,  nor  regards  man. 

[1.]  He  bids  defiance  to  God,  and  to  his  authori- 
ty and  power,  v.  25.  Tell  him  of  the  divine  law, 
and  its  obligations;  he  breaks  those  bonds  asunder, 
and  will  not  have,  no  not  him  that  made  him,  to  re- 
strain him  or  rule  over  him.  Tell  him  of  the  divine 
wrath,  and  its  terrors;  he  bids  the  Almighty  do  his 
worst,  he  will  have  his  will,  he  will  have  his  way, 
in  spite  of  him,  and  will  not  be  controlled  by  law,  or 
conscience,  or  the  notices  of  a  judgment  to  come. 
He  stretches  out  his  hand  against  God,  in  defiance 
of  him,  and  of  the  power  of  his  wrath.  God  is  in- 
deed out  of  his  reach,  but  he  stretches  out  his  hand 
against  him,  to  show,  that,  if  it  were  in  his  power, 
he  would  ungod  him. 

This  applies  to  the  audacious  impiety  of  some 
sinners,  who  are  really  haters  of  God,  (Rom.  i.  30.) 
and  whose  carnal  mind  is  not  only  an  enemy  to  him, 
but  enmity  itself,  Rom.  viii.  7.  But,  alas!  the  sin- 
ner's malice  is  as  impotent  as  it  is  impudent;  what 
can  he  do?  He  strengthens  himself  (he  would  be 
valiant,  so  some  read  it)  against  the  Almighty;  he 
thinks  with  his  exorbitant  despotic  power  to  change 
times  and  laws,  (Dan.  vii.  25. )  and,  in  spite  of  Pro- 
vidence, to  carry  the  day  for  rapine  and  wrong, 
clear  of  the  check  of  conscience.  Note,  It  is  the 
prodigious  madness  of  presumptuous  sinners,  that 
they  enter  the  lists  with  Omnipotence.  Woe  unto 
him  that  strives  with  hi<i  IVTaker.  That  is  generally 
taken  for  a  further  description  of  the  sinner's  daring 
presumption;  (x'.  26.)  He  m.-is  ufion  him,  upon 
God  himself,  in  a  direct  opposition  to  him,  to  his 
precepts  and  providences,  even  upon  his  neck,  as  a 
desperate  combatant,  wher  t*^  finds  himself  an  un- 
equal match  for  his  adversary,  flies  in  his  face, 
though,  at  the  same  time,  he  tails  on  his  sword's 
point,  or  the  shai-p  spike  of  his  buckler.  Sinners,  in 
general,  run  from  God;  but  the  presumptuous  sin- 
ner, who  sins  with  a  high  hand,  runs  ufion  him. 


fights  against  him,  and  bids  defiance  to  him ;  and  it  is 
easy  to  foretell  what  will  be  the  issue. 

[2.]  He  wraps  himself  up  in  security  and  sensu- 
ality; {v.  27.)  He  covers  hi^  face  with  hi^  fatness. 
This  signifies  both  the  pampering  of  his  fiesh  with 
daily  delicious  fare,  and  the  hardening  of  his  heart 
thereby  against  the  judgments  of  God.  Note,  The 
gratifying  of  the  appetites  of  the  body,  feeding  and 
feasting  that  to  the  full,  often  turns  to  the  damage  (f 
the  soul  and  its  interests.  Why  is  God  forgotten 
and  slighted,  but  because  the  belly  is  made  a  god  of, 
and  happiness  placed  in  the  delights  of  sense?  They 
that  fill  themselves  with  wine  and  strong  drink, 
abandon  all  that  is  serious,  and  flatter  themselves 
with  hopes  that  to-morrow  shall  be  as  this  day,  Isa, 
Ivi.  12.  Woe  to  them  that  are  thus  at  ease  in  Zion, 
Amos  vi.  1,  3,  4.  Luke  xii.  19.  The  fat  that  co- 
vers his  fare,  makes  him  look  bold  and  haughty, 
and  that  which  covers  his  flanks,  makes  him  lie 
easy  and  soft,  and  feel  little;  but  this  will  prove 
poor  shelter  against  the  darts  of  God's  wrath. 

[3.]  He  enriches  himself  with  the  spoils  of  all 
about  him,  v.  28.  He  dwellsin  cities  which  he  him- 
self has  made  desolate  by  expelling  the  inhabitants 
out  of  them,  that  he  might  be  placed  alone  in  them, 
Isa.  V.  8.  Proud  and  cruel  men  take  a  strange 
pleasure  in  ruins,  when  they  are  of  their  own  mak- 
ing; in  destroying  cities,  (Ps.  ix.  6.)  and  triumph- 
ing in  the  destruction,  since  they  cannot  make  them 
their  own,  but  by  making  them  ready  to  become 
heaps,  and  frightening  the  inhabitants  out  of  them. 
Note,  Those  that  aim  to  engross  the  world  to  them- 
selves, and  grasp  at  all,  lose  the  comfort  of  all,  and 
make  themselves  miserable  in  the  midst  of  all.  How 
does  this  tj^rant  gain  his  point,  and  make  himself 
master  of  cities  that  have  all  the  marks  of  antiquity 
upon  them?  We  are  told,  (v.  35.)  he  does  it  by 
malice  and  falsehood,  the  two  chief  ingredients  of 
his  wickedness,  who  was  a  liar  and  a  murderer  from 
the  beginning;  they  conceive  mischief,  and  then  they 
effect  it  by  preparing  deceit,  pretending  to  protect 
those  whom  they  design  to  subdue,  and  making 
leagues  of  peace,  the  more  effectually  to  carry  on 
the  operations  of  war.  From  such  wicked  men 
God  deliver  all  good  men. 

(2.)  Let  us  see  now  what  is  the  miserable  condi- 
tion of  this  wicked  man,  both  in  spiritual  and  tem- 
poral judgments. 

[1.]  His  inward  peace  is  continually  disturbed. 
He  seems  to  those  about  him  to  be  easy,  who,  there- 
fore, envy  him,  and  wish  themselves  in  his  condi- 
tion, but  He  who  knows  what  is  in  men,  tells  usthat 
a  wicked  man  has  so  little  comfort  and  satisfaction 
in  his  own  bi'east,  that  he  is  rather  to  be  pitied  than 
envied. 

First,  His  own  conscience  accuses  him,  and,  with 
the  pangs  and  throes  of  that,  he  travaileth  in  fiain 
all  his  da^,  x<.  20.  He  is  continually  uneasy  at  the 
thought  of  the  cruelties  he  has  been  guilty  of,  and 
the  blood  in  which  he  has  imbued  his  hands;  his 
sins  stare  him  in  the  face  at  every  turn.  Diri  con- 
scia  facti  mens  habet  attonitos — Conscious  guilt  as- 
tonishes and  confounds. 

Secondly,  He  is  vexed  at  the  uncertainty  of  the 
continuance  of  his  wealth  and  power;  the  number 
of  years  is  hidden  to  the  opfiressor.  He  knows, 
whatever- he  pretends,  that  it  will  not  last  always, 
and  has  reason  to  fear  that  it  will  not  last  long,  and 
this  he  frets  at. 

Thirdly,  He  is  under  a  certain  fearfil  expectation 
of  judgment  and  fiery  indignation,  (Heb.  x.  27.) 
which  puts  him  into,  and  keeps  him  in,  a  continual 
terror  and  consternation,  so  that  he  dwells  with 
Cain  in  the  land  of  Nod,  or  commotion,  (Gen.  iv. 
16.)  and  is  made  like  Pashur,  Magor-mis^abib — A 
terror  round  about,  Jer.  xx.  3,  4.  A  dreadful  sound 
is  in  his  ears,  v.  21.     He  knows  that  both  Heaven 


80 


JOB,  XV. 


and  earth  are  i.^censed  against  him,  that  God  is 
angry  with  him,  and  that  all  the  world  hates  him; 
he  has  done  nothing  to  make  his  peace  with  either, 
and  therefore  he  thinks  that  every  r ne  who  meets 
him  ivill  i/ay  him,  (ien.  i\ .  14.  Or,  like  u  m;m  ab- 
sronding  for  debt,  wlio  thinks  every  man  a  bailiff. 
Fear  r;ime  in,  at  first,  with  sin,  (Gen.  iii.  10.)  and 
still  attends  it.  Even  in  prosperity,  he  is  appre- 
hensive that  the  destroyer  will  come  upon  him, 
cither  some  destroying  angel  sent  of  God  to  avenge 
his  quarrel,  or  snnne  of  his  injured  subjects  who  will 
be  their  own  avengers.  Those  who  are  the  terror 
of  the  mighty  in  the  land  of  the  living,  usually  go 
down  slain  to  the  pit,  (Ezek.  xxxii.  25.)  the  ex- 
pectation of  wliich  makes  them  a  terror  to  them- 
selves. This  is  further  set  forth,  v.  22.  that  he  is, 
in  his  own  apprehension,  waited  for  of  the  sword; 
for  he  knows  that  he  who  killeth  with  the  sword, 
must  be  killed  with  the  sword.  Rev.  xiii.  10.  A 
guilty  conscience  represents  to  the  sinner  a  flammg 
sword  turning  everu  way,  (Gen.  iii.  24.)  and  him- 
self inevitably  running  on  it.  Again,  {v.  23.)  He 
knows  that  the  day  of  darkness,  (or  the  night  of 
darkness  rather)  is  ready  at  his  hand,  that  it  is  ap- 

Eointed  to  him,  and  cannot  be  put  by,  that  it  is 
astening  on  apace,  and  cannot  be  put  oflT.  This 
day  of  darkness  is  something  beyond  death ;  it  is  that 
day  of  the  Lord  which,  to  all  wicked  people,  will 
be  darkness  and  not  light,  and  in  which  they  will  be 
doomed  to  utter,  endless,  darkness.  Note,  Some 
wicked  people,  though  they  seem  secure,  have  al- 
ready received  the  sentence  of  death,  eternal  death, 
withm  themselves,  and  plainly  see  hell  gaping  for 
them.  No  marvel  that  it  follows,  {v.  24.)  Trouble 
and  anguish  (that  inward  tribulation  and  anguish  of 
soul  spoken  of,  Rom.  ii.  8,  9.  which  is  the  effect  of 
God's  indignation  and  wrath  fastening  upon  the 
conscience)  shall  make  him  afraid  of  worse  to  come. 
What  is  the  hell  before  him,  if  this  be  the  hell  with- 
mhim?  And  though  he  would  fain  shake  off  his 
feais,  drink  them  away,  and  jest  them  away,  it  will 
not  do;  they  shall  firex>ail  against  him,  and  over- 
power him,  as  a  king  ready  to  the  battle,  with  forces 
too  strong  to  be  resisted.  He  that  would  keep  his 
peace,  let  him  keep  a  good  conscience.    , 

Fourthly,  If  at  any  time  he  be  in  trouble,  he  de- 
spairs of  getting  out;  (t'.  22.)  He  believeth  not  that 
he  shall  return  out  of  darkness,  but  he  gives  him- 
self up  for  gone  and  lost  in  an  endless  night.  Good 
men  expect  light  at  evening  time,  light  out  of 
darkness;  but  what  reason  have  they  to  expect  that 
they  shall  return  out  of  the  darkness  of  trouble,  who 
would  not  return  from  the  darkness  of  sin,  but  went 
on  in  it?  Ps.  Ixxxii.  5.  It  is  the  misery  of  damned 
sinners,  that  thev  know  they  shall  never  return  out 
of  that  utter  darkness,  nor  pass  the  gulf  there  fixed. 

Fifthly,  He  perplexes  himself  with  continual 
care,  especially  if  Prov'dence  ever  so  Sttle  frown 
upon  him,  t.  2".  Such  a  dread  he  has  of  poverty, 
and  svich  a  waste  docs  he  discern  upon  his  estate, 
that. he  is  already,  in  his  own  imagination,  wander- 
ing abroad  for  bread,  going  ri-bei^ging  for  a  meal's 
meat,  and  saying,  JVhere  is  it?  The  rich  man,  in 
his  abundance,  cried  out.  What  shall  I  do?  Luke 
xii.  17.  Perhaps  he  pretends  fear  of  wanting,  as  an 
excuse  of  his  covetous  practices;  jnstlv  m;iy  he  be 
brought  to  tliis  extremity  at  last  We  read  of  those 
who  TOr7r  full,  but  have  hired  out  themselves  for 
bread,  (1  Snm.  ii.  5.)  which  this  sinner  will  not  do; 
he  cannot  dig,  he  is  too  fat,  {v.  27.)  but  to  beg  he 
may  well  be  ashamed.  See  Ps.  cix.  10.  David 
never  saw  the  righteous  so  far  forsaken  as  to  beg 
their  bread,  for,  verilv,  they  shall  be  fed  by  the 
charitable,  unasked,  Ps.  xxxvii.  3,  25.  But  the 
wicked  want  it,  and  cannot  expect  it  should  be 
readily  sriven  them.  How  should  they  find  mercy, 
who  never  showed  mercy.'' 


[2.]  Hi  J  outward  prosperity  will  so<ni  ccme  fi 
an  end,  and  all  his  confidence,  and  all  his  comfoit, 
will  come  to  an  end  with  it.  How  can  he  j)ro^per, 
when  God  runs  upon  him?  So  some  understand 
that,  V.  26.  Whom  God  runs  ufion,  he  will  cer 
tainly  run  down;  for  when  he  judges,  he  will  o\  er- 
come.  See  how  the  judgments  of  God  cross  this 
worldly  wicked  man  in  all  his  cares,  desires,  and 
projects,  and  so  complete  his  misery. 

First,  He  is  in  care  to  get,  but  he  shallnot  be  rich, 
V.  29.  His  own  covetous  mind  keeps  him  from  be- 
ing truly  rich.  He  is  not  rich,  that  has  not  enough; 
and  he  has  not  enough,  that  does  not  think  he  has. 
It  is  contentment  only  that  is  great  gain.  Provi 
dence  remarkably  keeps  some  from  being  rich,  de- 
feating their  enterprises,  breaking  their  measures, 
and  keeping  them  always  behind-hi'.nd.  Many  that 
get  much  by  fraud  and  injustice,  yet  do  not  grow 
rich;  it  goes  as  it  comes,  it  is  got  by  one  sin,  and 
spent  upon  another. 

Secondly,  He  is  in  care  to  keep  what  he  has  got, 
but  in  vain,  his  substance  shall  not  continue;  it  will 
dwindle  and  come  to  nothing,  God  blasts  it,  and  what 
came  up  in  a  night,  fierish/s  in  a  night.  Health,  got- 
ten by  vanity,  will  certainly  be  diminished.  Some 
have  themselves  lived  to  see  the  ruin  of  those  estates 
which  have  been  raised  by  oppression;  it  goes,  how- 
ever, with  a  curse  to  those  who  succeed.  De  male 
quBesitis  vix  gaudet  tertius  heeres — Ill-gotten  pro- 
perty will  scarcely  be  enjoyed  by  the  third  genera- 
tion. He  purchases  estates  to  him  and  his  heirs  for 
ever;  but  to  what  purpose?  He  shall  not  prolong 
the  perfection  thereof  upon  the  earth;  neither  the 
credit  nor  the  comfort  of  his  riches  shall  be  pro- 
longed; and,  when  those  are  gone,  where  is  the  per- 
fection of  them?  How  indeed  can  we  expect  the 
perfection  of  any  thing  to  be  prolonged  upon  the 
earth,  where  every  thing  is  transitory,  and  we  soon 
see  the  end  of  all  perfection? 

Thirdly,  He  is  in  care  to  leave  what  he  has  got 
and  kept,  to  his  children  after  him;  but  in  this  he 
is  crossed,  the  branches  of  his  family  shall  perish, 
in  whom  he  hoped  to  have  lived  and  flourished,  and 
to  have  had  the  reputation  of  making  them  all  great 
men.  They  shall  not  be  green,  v.  32.  The  Jlamt 
shall  dry  them  up,  v.  30.  He  shall  shake  them  off 
as  blossoms  that  never  knit,  or  as  the  unripe  grape, 
V.  33.  They  shall  die  in  the  beginningof  their  days, 
and  never  come  to  maturity  Many  a  man's  fami- 
ly  is  ruined  by  his  iniquity. 

Fourthly,  He  is  in  care  to  enjoy  it  a  great  while 
himself;  but  in  that  also  he  is  crossed.  1.  He  may 
perhaps  be  taken  from  it;  {v.  30.)  By  the  breath 
of  God's  mouth — (that  is,  by  his  wrath,  which,  like 
a  stream  of  brimstone,  kindles  the  fire  that  devours 
him,  Isa.  xxx.  33.  Or,  by  his  word;  he  spe:\ks,  and 
it  is  done  immediately) — shall  he  go  away,  and  leave 
his  wealth  to  others.  This  night,  thy  soul  shali 
be  required  of  thee;  and  so  the  wicked  is  driven 
away  in  his  wickedness,  the  worldling  in  his  world- 
liness.  2.  It  may  perhaps  be  taken  from  him,  and 
fly  away  like  an  eagle  toward  heaven:  It  shall  be 
accomplished  (or  cut  off)  before  his  time,  {v.  32.) 
that  is.  He  shall  survive  his  prosperity,  and  see  him- 
self stripped  of  it. 

Fifthly,  He  is  in  care,  when  he  is  in  trouble,  how 
to  get  out  of  it;  (not  how  to  get  good  by  it;)  but  in 
this  also  he  is  crossed;  {v.  30.)  He  shall  not  depart 
out  of  darkness;  when  he  begins  to  fall,  like  Hn- 
man,  down  with  him.  It  was  said  of  him,  {v.  22.) 
He  believeth  not  that  he  shall  return  out  of  dark- 
ness; he  frightened  himself  with  the  perpetuity  d 
his  calamity,  and  God  also  shall  choose  his  delusir-vs, 
and  bring  his  fears  upon  him,  (Isn.  lx\i.  4.)  as  lu- 
did  upon  Israel,  Numb.  xiv.  28.  God  snys,  Am.en, 
to  his  distrust  and  despair. 

Sixthly,  He  is  in  care  to  secure  his  partners,  anrl 


hopes  to  secure  himself  by  his  partnership  with 
them;  but  that  is  in  vain  too,  x'.  34,  35.  The  con- 
gregation of  them,  the  whole  confederacy,  they, 
and  all  their  tabernacles,  shall  be  desolate,  and  con- 
sumed with  fire.  Hypocrisy  and  bribery  are  here 
charged  upon  them;  that  is,  deceitful  dealing  both 
with  God  and  man:  God  affronted,  under  colour  of 
religion,  man  wronged,  under  colour  of  justice.  It 
:s  impossible  that  these  should  end  well.  Though 
hand  join  in  hand  for  the  support  of  these  pei-fidi- 
ous  practices,  yet  shall  not  the  wicked  go  unfiunished. 
(3. )  Tlie  use  and  application  of  all  this.  Will  the 
pi-osperitv  of  presumptuous  sinners  end  thus  mise- 
rably? Then,  {y.  31.)  Let  not  him  that  is  deceived 
trust  in  vanity.  Let  the  mischiefs  which  befall 
others  be  our  warnings,  and  let  not  us  rest  on  that 
broken  reed  which  always  failed  those  who  leaned 
on  it.  [1.]  Those  who  trust  to  their  sinful  ways  of 
getting  wealth,  trust  in  vanity,  and  vanity  will  be 
(heir  recomfiense,  for  they  shill  not  get  what  they 
expected.  Their  arts  will  deceive  them,  and  per- 
haps ruin  them  in  this  world.  [2.]  Those  who 
trust  to  their  wealth  when  they  have  gotten  it,  es- 
pecially to  the  wealth  they  have  gotten  dishonestly, 
trust  in  vanity,  for  it  will  yield  them  no  satisfaction. 
The  guilt  that  cleaves  to  it,  will  ruin  the  joy  of  it. 
They  sow  the  wind,  and  will  reap  the  whirlwind, 
and  will  own,  at  length,  with  the  utmost  confusion, 
that  a  deceived  heart  turned  them  aside,  and  that 
they  cheated  themselves  with  a  lie  in  their  right 
hand, 

CHAP.  XVI. 

Thi.s  chapter  begins  Job's  reply  to  that  discourse  of  Eliphaz 
which  we  had  in  the  foregoin<r  ehapterj  it  is  but  the  se- 
cond part  of  the  same  song  of  lamentation  with  which  he 
had  before  bemoaned  himself,  and  set  to  the  same  me- 
lancholy tune.  I.  He  upbraids  his  friends  with  their  un- 
kind usage  of  him,  v.  1  .  .  6.  II.  He  represents  his  own 
case  as  very  deplorable  upon  all  accounts,  v.  6  .  .  16.  III. 
He  still  holds  fast  his  integrity,  concerning  which  he 
appeals  to  God's  righteous  judgment,  from  the  unrigh- 
teous censures  of  his  friends,  v.  17 . .  22. 


1.  rj^HEN  Job  answered  and  said,  2.  I 
JL  have  heard  many  such  things :  mise- 
rable comforters  cnr  ye  all.  3.  Shall  vain 
words  have  an  end?  or  what  emboldeneth 
ihee  that  thou  answerest?  4.  I  also  could 
speak  as  ye  do :  if  your  soul  were  in  my 
^uPs  stead,  I  could  heap  up  words  against 
you,  and  shake  my  head  at  you.  5.  But 
I  would  strengthen  you  with  my  mouth, 
and  the  moving  of  my  lips  should  assuage 
i/our  grief. 

Both  Job  and  his  friends  took  the  same  way  that 
disputants  commonly  take,  which  is,  to  undervalue 
one  another's  sense,  and  wisdom,  and  management. 
The  longer  the  saw.  of  contention  is  drawn,  the 
hotter  it  grows;  and  the  beginning  of  this  sort  of 
strife  is  as  the  letting  forth  of  water,  therefore  leave 
it:  off  before  it  be  meddled  with.  Eliphaz  had  re- 
presented Job's  discourses  as  idle  and  unprofitable, 
and  nothing  to  the  purpose;  and  Job  here  gives  his 
the  same  character.  Those  who  are  free  in  passing 
such  censures,  must  expect  to  have  them  retoited; 
it  is  easy,  it  is  endless:  but  Cut  bono? — What  good 
does  it  do?  It  will  stir  up  men's  passions,  but  will 
never  convince  their  judgments,  nor  set  truth  in  a 
clear  light. 

Job  here  reproves  Eliphaz, 

1  For  needless  repetitions;  {v.  2.)  "/  have 
heard  many  such  things.  You  tell  me  nothing  but 
what  I  knew  before;  nothing  but  what  you  your- 
selves ha\  e  before  said;  you  offer  nothing  new,  it  is 

Vol.  III. — L 


JOB,  XVI.  81 

the  same  thing  over  and  over  again;"  which  Job 
thinks  as  great  a  trial  of  his  patience  as  almost  any 
of  his  troubles.  The  inculcating  of  the  same  thmgs 
thus  by  an  adversary,  is  indeed  provoking  and 
nauseous,  but  by  a  teacher  it  is  often  necessary, 
and  must  not  be  grievous  to  the  learner,  to  whom 
firece/it  must  be  u/ion  precept,  and  line  upon  line. 
Many  things  we  have  heard,  which  it  is  good  for 
us  to  hear  again,  that  we  may  understand  and  re- 
member them  belter,  and  be  more  affected  with 
them,  and  influenced  by  them. 

2.  For  unskilful  applications.  They  came  with 
a  design  to  comfoi-t  him,  but  they  went  about  it  very 
awkwardly,  and,  when  they  touched  Job's  case, 
quite  mistook  it;  "  Miserable  comforters  are  ye  all, 
who,  instead  of  offering  any  thing  to  alleviate  the 
affliction,  add  affliction  to  it,  and  make  it  yet 
more  grievous."  The  patient's  case  is  sad  indeed, 
when  his  medicines  are  poisons,  and  his  physicians 
his  worst  disease.  What  Job  says  here  of  his 
friends,  is  ti-ue  of  all  creatures,  in  comparison  with 
God,  and,  one  time  or  other,  we  shall  be  made  to 
see  it  and  own  it,  that  miserable  comforters  are 
they  all.  When  we  are  under  convictions  of  sin, 
terrors  of  conscience,  and  the  arrests  of  death,  it  is 
only  the  blessed  Spirit  that  can  comfort  effectually; 
all  others,  without  him,  do  it  miserably,  and  sing 
songs  to  a  heavy  heart,  to  no  purpose. 

3.  For  endless  impertinence.  Job  wishes  that 
vain  words  might  have  an  end,  x'.  3.  If  vain,  it 
were  well  that  they  were  never  begun,  and  the 
sooner  they  are  ended  the  better.  Those  who  are 
so  wise  as  to  speak  to  the  purpose,  will  be  so  wise 
as  to  know  when  they  have  said  enough  of  a  thing, 
and  when  it  is  time  to  break  off. 

4.  For  causeless  obstinacy.  JVhat  emboldeneth 
thee,  that  thou  answerest?'  It  is  very  rash  and 
unjust  confidence,  with  Eliphaz,  to  charge  men 
with  those  crimes  which  we  cannot  prove  upon 
them,  to  pass  a  judgment  on  men's  spiritual  state, 
upon  the  view  of  their  outward  condition,  and  to 
re-advance  those  objections  which  have  been  again 
and  again  answered. 

5.  For  the  violation  of  the  sacred  laws  of  friend- 
ship; doing  by  his  brother  as  he  would  not  have 
been  done  by,  and  as  his  brother  would  not  have 
done  by  him.  This  is  a  cutting  reproof,  and  very- 
affecting,  V.  4,  5. 

(1.)  He  desires  his  friends,  in  imagination,  for  a 
little  while,  to  change  conditions  with  him,  to  put 
their  souls  in  his  soul's  stead;  to  suppose  themselves 
in  misery  like  him.  and  him  at  ease  like  them. 
This  was  no  absurd  or  foreign  supposition,  but  what 
might  quickly  become  true  in  fact;  so  strange,  so 
sudden,  frequently,  are  the  vicissitudes  of  human 
affairs,  and  such  the  turns  of  the  wheel,  that  the 
spokes  soon  change  places.  Whatever  our  bre- 
thren's sorrows  are,  we  ought  by  sympathv  to  make 
them  our  own,  because  we  know  not  how  "soon  they 
may  be  so. 

(2.)  He  represents  the  unkindness  of  their  con- 
duct toward  him,  by  showing  what  he  could  do  to 
them,  if  they  were  in  his  condition.  I  could  speak 
as  ye  do.  It  is  an  easy  thhig  to  trample  upon  those 
that  are  down,  and  to  find  faidt  with  what  those  say 
that  are  in  extremity  of  pain  and  affliction.  "1 
could  heap  up  words  against  you,  as  you  do  against 
me;  and  how  would  you  like  it?  How  would  vou 
bear  it.'"  ^ 

(3.)  He  shows  them  what  they  should  do,  by 
telling  them  what,  in  that  case,  he  would  do;  {v.  5.) 
"  I  would  strengthen  you,  and  say  all  I  could  to 
assuage  your  grief,  but  nothing  to  aggravate  it." 
It  is  natural  to  sufferers  to  think  what'  they  would 
do,  if  the  tables  were  turned;  but  perhaps  our 
hearts  may  deceive  us;  we  know  not  what  we 
should  do.    We  find  it  easier  to  discern  the  reason 


q^ 


JOB,  XVI. 


ableness  and  importance  of  a  command,  when  we 
have  occasion  to  claim  the  benefit  of  it,  than  when 
we  have  occasion  to  do  the  duty  of  it.  See  what  is  the 
duty  we  owe  to  our  brethren  in  affliction.  [1.]  We 
should  say  and  do  all  we  can  to  strengthen  them, 
suggesting  to  them  such  considerations  as  are  pro- 
per to  encourage  their  confidence  in  God,  and  to 
support  their  sinking  spirits.  Faith  and  patience 
are  the  strength  of  the  afflicted;  what  helps  these 
graces,  confirms  the  feeble  knees.  [2.]  To  as- 
suage their  grief,  the  causes  of  their  grief,  if  pos- 
siblej_pr,  however,  their  resentment  of  those  causes. 
Good  words  cost  nothing;  but  they  may  be  of  good 
service  to  those  that  are  in  sorrow,  not  only  as  it  is 
some  comfort  to  them  to  see  their  friends  concerned 
for  them,  but  as  they  may  be  so  reminded  of  that 
which,  through  the  prevalency  of  grief,  was  for- 
gotten. Though  hard  words  (we  say)  break  no 
bones,  yet  kind  words  may  help  to  make  broken 
bones  rejoice;  and  those  have  the  tojigue  of  the 
'.earned,  that  know  how  to  speak  a  word  in  season 
to  the  weary. 

6.  Though  I  speak,  my  grief  is  not  as- 
suaged ;  and  though  I  forbear,  what  am  I 
3ased?  7.  But  now  he  hath  made  me 
weary :  thou  hast  made  desolate  all  my 
company.  8.  And  thou  hast  filled  me  with 
wrinkles,  which  is  a  witness  against  me : 
and  my  leanness  rising  up  in  me  beareth 
witness  to  my  face.  9.  He  teareth  me  in 
his  wrath  who  hateth  me :  he  gnasheth  upon 
me  with  his  teeth ;  mine  enemy  sharpeneth 
hi?  eyes  upon  me.  10.  They  have  gaped 
upon  me  with  their  mouth ;  they  have  smitten 
me  upon  the  cheek  reproachfully;  they  have 
gathered  themselves  together  against  me. 
11.  God  hath  delivered  me  to  the  ungodly, 
and  turned  me  over  into  the  hands  of  the 
wicked.  12.  I  was  at  ease,  but  he  hath 
broken  me  asunder :  he  hath  also  taken  me 
by  my  neck,  and  shaken  me  to  pieces,  and 
set  me  up  for  his  mark.  13,  His  archers 
compass  me  round  about ;  he  cleaveth  my 
reins  asunder,  and  doth  not  spare ;  he  pour- 
eth  out  my  gall  upon  the  ground.  14.  He 
breaketli  me  with  breach  upon  breach ;  he 
runneth  upon  me  like  a  giant.  1 5.  I  have 
sewed  sackcloth  upon  my  skin,  and  defiled 
my  horn  in  the  dust.  16.  My  face  is  foul 
with  weeping,  and  on  mine  eyelids  is  the 
shadow  of  death ; 

Job's  complaint  is  here  as  bitter  as  any  where  in 
all  his  discourses,  and  he  is  at  a  stand  whether  to 
smother  it  or  to  give  it  vent.  Sometimes  the  one, 
and  sometimes  the  other,  is  a  relief  to  the  afflicted, 
according  as  the  temper  or  the  circumstances  are; 
but  Jol)  found  help  by  neither,  v.  6.  (1.)  Some- 
times giving  vent  to  grief  gives  ease;  but,  "  Though 
I  sficafc,"  (says  Job,)  "  nuj  grief  is  not  assuaged, 
my  spirit  is  never  the  lighter  for  the  pouring  out  of 
my  complaint;  nay,  what  I  speak  is  so  misconstrued 
as  to  be  turned  to  the  aggravation  of  my  grief." 
(2.)  At  other  times,  kec])ing  silence  makes  the 
trouble  the  easier  and  the  sooner  forgotten;  but 
(says  Job)  though  T forbear,  I  am  never  the  nearer; 
irhat  am  leased?  If  he  complained,  he  was  cen- 
sured as  passionate;  if  not,  as  sullen.     If  he  main- 


tained his  integrity,  that  was  his  crime;  if  he  made 
no  answer  to  their  accusations,  his  silence  v^as  taken 
for  a  confession  of  his  guilt. 

Here  is  a  doleful  representation  of  Job's  grie- 
vances. O  what  reason  ha\  e  we  to  bless  God,  that 
we  are  not  making  such  complaints!  He  complains, 

1.  That  his  family  was  scattered;  {v.  7.)  "He 
hath  made  me  weary,  weary  of  speaking,  weary  of 
forbearing,  weary  of  my  friends,  weary  of  life  it- 
self; my  journey  through  the  world  proves  so  very 
uncomfortable,  that  I  am  quite  tired  with  it:"  this 
made  it  as  tiresome  as  any  thing,  that  all  his  com- 
pany was  made  desolate;  his  children  and  servants 
being  killed,  and  the  poor  remains  of  his  great 
household  dispersed.  The  company  of  good  peo 
pie,  that  used  to  meet  at  his  house  for  religious 
worship,  was  now  scattered,  and  he  spent  his  sab- 
baths in  silence  and  solitude.  He  had  company  in- 
deed, but  such  as  he  would  rather  have  been  v»  ith- 
out,  for  they  seemed  to  triumph  in  his  desolation. 
If  lovers  and  friends  are  put  far  from  us,  we  must 
see  and  own  God's  hand  in  it,  making  our  company 
desolate. 

2.  That  his  body  was  worn  away  with  diseases 
and  pains,  so  that  he  was  become  a  perfect  skele- 
ton, nothing  but  skin  and  bones,  v.  8.  His  face  was 
furrowed,  not  with  age,  but  sickness;  l^hou  hast 
filled  me  with  wrinkles.  His  flesh  was  wasted  with 
the  running  of  his  sore  boils,  so  that  his  leanness 
rose  up  in  him,  that  is,  his  bones,  that  were  not 
seen,  stuck  out,  ch.  xxxiii.  21.  These  are  called 
witnesses  against  him,  witnesses  of  God's  displea- 
sure against  him,  and  such  witnesses  as  his  friends 
produced  against  him  to  prove  him  a  wicked  man. 
Or,  "They  are  witnesses  ^br  me,  that  my  com- 
plaint is  not  causeless,"  or,  "  witnesses  to  me,  that 
I  am  a  dying  man,  and  must  be  gone  shortly." 

3.  That  his  enemy  was  a  terror  to  him,  threat- 
ened him,  frightened  him,  looked  stern  upon  him, 
and  gave  all  the  indications  of  rage  against  him ;  (v. 
9. )  He  tears  me  in  his  wrath.  But  who  is  this  enemy? 
Either,  (1.)  Eli/ihaz;  who  showed  himself  very 
much  exasperated  against  him,  and  perhaps,  had 
expressed  himself  with  such  marks  of  indignation 
as  are  here  mentioned:  at  least,  what  he  said  tore 
Job's  good  name,  and  thundered  nothing  but  terror 
to  him;  his  eyes  were  sharpened  to  spy  out  matter 
of  reproach  against  Job,  and  very  barbarously  both 
he  and  the  rest  of  them  used  him.  Or,  (2.)  ISatan; 
he  was  his  enemy,  that  hated  him,  and  perhaps,  by 
the  divine  permission,  terrified  him  with  appari-' 
tions,  as  (some  think)  he  terrified  our  Saviour, 
which  put  him  into  his  agonies  in  the  garden;  and 
thus  he  aimed  to  make  him  curse  God.  It  is  not 
improbable  that  this  is  the  enemy  he  means.  Or, 
(3.)  God  himself:  if  we  understand  it  of  him,  tht 
expressions  are  indeed  as  rash  as  any  he  used. 
God  hates  none  of  his  creatures;  but  Job's  melan- 
choly did  thus  represent  to  him  the  terrors  of  the 
Almighty:  and  nothing  can  be  more  grievous  to  a 
good  man,  than  to  apprehend  God  to.  be  his  enemy. 
If  the  wrath  of  a  king  be  as  messengers  of  death, 
what  is  the  wrath  of  the  King  of  kings ! 

4.  That  all  about  him  were  abusive  to  him;  {v. 
10.)  They  came  upon  him  with  open  mouth  to  de- 
vour him,  as  if  they  would  swallow  him  alive,  so 
terrible  were  their  threats,  and  so  scornful  was 
their  conduct  to  him.  They  offered  him  all  the 
indignities  they  could  invent,  and  even  smote  him 
on  the  cheek;  and  herein  many  were  confederate, 
they  gathered  themselves  together  against  him,  ever 
the'  abjects,  Ps.  xxxv.  15.  Herein  Job  was  a  type 
of  Christ,  as  many  of  the  ancients  make  him:  these 
very  expressions  are  used  in  the  predictions  of  his 
sufferings;  (Ps.  xxii.  13.)  They  gafied  upon  me 
with   their   mouths;  and  (Mic.  v.   1.)     Thry  shall 

I  smite  the  Judge  of  Israel  with  a  rod  upon  the  cheek, 


JOB,  XVI. 


which  was  literally  fulfilled,  Matth.  xxvi.  67.  How 
were  the\  increased  that  troubled  him! 

5.  That  God,  instead  of  delivering  him  out  of 
their  hands,  as  he  hoped,  delivered  him  into  their 
hands;  {v.  11.)  He  hath  turned  me  over  into  the 
hands  of  the  %uicked.  They  could  have  had  no 
power  against  him,  if  it  had  not  been  given  them 
from  above;  he  therefore  looks  beyond  them  to 
God,  who  gave  them  their  commission,  as  David 
did  when  Shimei  cursed  him;  but  he  thinks  it 
strange,  and  almost  thinks  it  hard,  that  those 
should  have  power  against  him,  who  were  God's 
enemies  as  much  as  his.  God  sometimes  makes  use 
of  wicked  men  as  his  sword  to  one  another,  (Ps. 
xvii.  13. )  and  his  rod  to  his  own  children,  Isa.  x.  5. 
Herein  also  Job  was  a  type  of  Christ,  who  was  de- 
livered into  wicked  hands,  to  be  crucified  and  slain, 
by  the  determinate  counsel  and  fore-knoiviedge  of 
God,  Acts  ii.  23. 

6.  That  God  not  only  delivered  him  into  the 
hands  of  the  wicked,  but  took  him  into  his  own 
hands  too,  into  which  it  is  a  fearful  thing  to  fall;  {v. 
12.)  "  I  was  at  ease,  in  the  comfortable  enjoyment 
of  the  gifts  of  God's  bounty,  not  fretting  and  un- 
easy, as  some  are  in  the  midst  of  their  prosperity, 
who  thereby  pro\oke  God  to  strip,  them;  yet  he 
has  broken  me  asunder,  put  me  upon  the  rack  of 
pain,  and  torn  me  limb  from  limb.  God,  in  afflict- 
mg  him,  had  seemed,  (1.)  As  if  he  were  furious: 
though  fury  is  not  in  God,  he  thought  it  was,  when 
he  took  him  by  the  neck,  (as  a  strong  man  in  a  pas- 
sion would  take  a  child,)  and  shook  him  to  pieces, 
triumphing  in  the  irresistible  power  he  had  to  do 
what  he  would  with  him.  (2.)  As  if  he  were  par- 
tial; "He  has  distinguished  me  from  the  rest  of 
mankind  by  this  hard  usage  of  me;  he  has  set  me 
up  for  his  mark,  the  butt  at  which  he  is  pleased  to 
let  fly  all  his  arrows:  at  me  they  are  directed,  and 
they  come  not  by  chance;  against  me  they  are 
levelled,  as  if  I  were  the  greatest  sinner  of  all  the 
men  of  the  east,  or  were  singled  out  to  be  made  an 
example."  When  God  set  him  up  for  a  mark,  his 
archers  presently  compassed  him  round.  God  has 
archers  at  command,  who  will  be  sure  to  hit  the 
mark  that  he  sets  up.  Whoever  are  our  enemies, 
we  must  look  upon  them  as  God's  archers,  and  see 
him  directing  the  arrow.  It  is  the  Lord;  let  him  do 
what  seemeth  him  good.  (3.)  As  if  he  were  cruel, 
and  his  wrath  as  relentless  as  his  power  was  resist- 
less. As  if  lie  contrived  to  touch  him  in  the  ten- 
derest  part,  cleaving  his  reins  asunder  with  acute 
pains,  perhaps  they  were  nephritic  pains,  those  of 
the  stone,  which  lie  in  the  region  of  the  kidneys.  As 
if  he  had  no  mercy  in  reserve  for  him,  he  does  not 
spare,  nor  abate  any  thing  of  the  extremity.  And, 
as  if  he  aimed  at  nothing  but  his  death,  and  his 
death  in  the  midst  of  the  most  grievous  tortures,  he 
flours  out  my  gall  ufion  the  ground.  As  when  men 
have  taken  a  wild  beast,  and  killed  it,  they  open  it, 
and  pour  out  the  gall  Avith  a  loathing  of  it.  He 
thought  his  blood  was  poured  out,  as  if  it  were  not 
only  not  precious,  but  nauseous.  (4.)  As  if  he  were 
unreasonable  and  insatiable  in  his  executions;  (v. 
14.)  "He  breaketh  me  with  breach  upon  Oreach, 
follows  me  with  one  wound  after  another."  So  his 
troubles  came  at  first;  while  one  messenger  of  evil 
tidings  was  speaking,  another  came;  and  so  it  was 
still,  new  boils  were  rising  every  day,  so  that  he 
had  no  prospect  of  the  end  of  his  troubles.  Thus 
he  thought  that  God  ran  upon  him  like  a  giant, 
whom  he  could  not  possibly  stand  before  or  con- 
front; as  the  giants  of  old  ran  down  all  their  poor 
neighbours,  and  were  tno  hard  for  them.  Note, 
Even  good  men,  when  they  are  in  great  and  extra- 
ordinary troubles,  have  much  ado  not  to  entertain 
hard  thoughts  of  God. 

7.  That  he  had  divested  himself  of  all  his  honour. 


and  all  his  comfort,  in  compliance  with  the  affiicl- 
ing  providences  that  surrounded  him.  Some  <,aii 
lessen  their  own  troubles  by  concealing  them,  hoki- 
ing  their  heads  as  high,  and  putting  as  good  a  face 
upon  them,  as  ever;  but  Job  could  not  do  so;  he 
received  the  impressions  of  them,  and,  as  one  truly 
penitent,  and  truly  patient,  he  humbled  himseli 
under  the  mighty  hand  of  God,  v.  15,  16.  (1.)  He 
now  laid  aside  all  his  ornaments  and  soft  clothing, 
consulted  not  either  his  ease  or  finery  in  his  dress, 
but  sewed  sackcloth  upon  his  skin;  that  clothing  lie 
thought  good  enough  for  such  a  defiled  distempered 
body  as  he  had.  Silks  upon  sores,  such  sores,  he 
thought,  would  be  unsuitable,  sackcloth  would  be 
more  becoming.  Those  are  fond  indeed  of  gay 
clothing,  that  will  not  be  weaned  from  it  by  sick- 
j  ness  and  old  age,  and,  as  Job  was,  {y.  8. )  bv  ivrin- 
j  kles  and  leanness.  He  not  only  fiut  on  sackcloth, 
but  seived  it  on,  as  one  that  resolved  to  continue  his 
humiliation  as  long  as  the  affliction  continued.  (2.) 
He  insisted  not  upon  any  points  of  honour,  but 
humbled  himself  under  humbling  providences;  he 
defiled  his  hor?i  in  the  dust,  and  refused  the  respect 
that  used  to  be  paid  to  his  dignity,  power,  and  emi- 
nency.  Note,  When  God  brings  down  our  condi- 
tion, that  should  bring  down  our  spirits.  Better  lay 
the  horn  in  the  dust,  than  lift  it  up  in  contradiction 
to  the  designs  of  Providence,  and  have  it  broken  at 
last.  Eliphaz  had  represented  Job  as  high  and 
haughty,  and  unhumbled  under  his  affliction;  "No," 
says  Job,  "  I  know  better  things;  the  dust  is  now 
the  fittest  place  for  me."  (3.)  He  banished  mirth 
as  utterly  unseasonable,  and  set  himself  to  sow  in 
tears;  {v.  16.)  *' My  face  is  foul  with  weeping  no 
constantly  for  my  sins,  f(.r  God's  displeasure  against 
me,  and  for  my  friends'  unkindness;  this  has  brought 
a  shadow  of  death  upon  my  eye-lids."  He  had  not 
only  wept  away  all  his  beauty,  but  almost  wept  his 
eyes  out.  In  this  also,  he  was  a  type  of  Christ,  who 
was  a  man  of  sorrows,  and  much  in  tears,  and  pro- 
nounced those  blessed  that  mourn,  for  they  shall  be 
comforted. 

1 7.  Not  for  ani/  injustice  in  my  hands : 
also  my  prayer  is  pure.  18.  O  earth,  cover 
not  thou  my  blood,  and  let  my  cry  have  no 
place.  19.  Also  now,  behold,  my  witness 
is  in  lieaven,  and  my  record  is  on  high.  20. 
My  friends  scorn  me ;  but  mine  eye  poureth 
out  fem^s  unto  God.  21.  Oh  that  one  might 
plead  for  a  man  with  God,  as  a  man  plead- 
eth  for  his  neighbour!  22.  When  a  few 
years  are  come,  then  I  shall  go  the  way 
whence  I  shall  not  return. 

Job's  condition  was  very  deplorable;  but  had  he 
nothing  to  support  him,  nothing  to  comfort  him? 
Yes,  and  he  here  tells  us  what  it  was. 

I.  He  had  the  testimony  of  his  conscience  for  him, 
that  he  had  walked  uprightly,  and  had  never  al- 
lowed himself  in  any  gross  sin.  None  was  ever 
more  ready  than  he  to  acknowledge  his  sins  of  in- 
firmity; but,  upon  search,  he  could  not  charge 
himself  with  any  enormous  crime,  for  which  he 
should  be  made  more  miserable  than  other  men,  t. 
17.  He  had  kept  a  conscience  void  of  ofl'ence, 
1.  Toward  men.  "  J\''ot  for  any  injustice  in  my 
hands,  any  wealth  that  1  have  unjustly  got  or 
kept."  Eliphaz  had  represented  him  as  a  tyrant 
and  an  oppressor;  "No,"  says  he,  "I  never  did 
any  wrong  to  any  man,  but  always  despised  the 
gain  of  oppression."  2.  Toward  God.  Jllso  my 
prayer  is  pure;  but  prayer  cannot  be  pure,  as 
long  as  there  is  injustice  in  our  hands,  Isa.  i.  15. 
Eliphaz  had  charged  him  with  hypocrisy  in  reli 


84 


JOB,  XVII. 


i,ion,  but  he  specifies  prayer,  the  great  act  of  reli- 
i^ion,  and  professes  that  in  that  he  was  pure,  though 
not  from  all  infirmity,  yet  from  reigning  and  allowed  j 
guile:  it  was  not  like  the  prayers  of  the  Pharisees, 
who  looked  no  further  than  to  be  seen  of  men,  and 
to  serve  a  turn.  I 

This  assertion  of  his  own  integrity  he  backs  with  I 
a  solemn  imprecation  of  shame  and  confusion  to  ' 
himself,  if  it  were  not  true,  v.  18.     (1.)  If  there 
were  any  injustice  in  his  hands,  he  wishes  it  might 
not  be  concealed,  O  earth,  covernot  thou  my  blood, 
that  is,  "the  innocent  blood  of  others,  which  1  am 
suspected  to  have  shed."    Murder  will  out;  and 
"Let  it,"  says  Job,  "  if  I  have  ever  been  guilty  of 
it,"  Gen.  iv.  10,  11.     The  day  is  coming  when  the 
earth  shall  diacloae  her  blood;  (Isa.  xxvi.  21.)  and 
a  good  man  is  fur  from  dreading  that  day.     (2. )  If 
there  were  any  impurity  in  his  prayers,  he  wishes 
they  might  not  be  accepted,  Let  my  cry  have  no  1 
filace.     He  was  willing  to  be  judged  by  that  rule. 
If  I  regard  iniquity  in  my  heart,  (iod  will  not  hear  i 
me,  Ps.  lx\i.  18.      There  is  another  probable  sense  I 
of  these  words,  that  he  does  hereby,  as  it  were,  lay  j 
his  death  upon  his  friends,  who  broke  his  heart 
with  their  harsh  censures,  and  charges  the  guilt  of 
his  blood  upon  them,  begging  of  God  to  avenge  it, 
and  that  the  cry  of  his  blood  might  have  no  place 
in  which  to  lie  hid,  but  might  come  up  to  heaven, 
and  be  heard  by  him  that  makes  inquisition  for 
blood. 

II.  He  could  appeal  to  God's  omniscience  con- 
cerning his  integrity,  v.  19.  The  witness  in  our 
own  bosoms  for  us  will  stand  us  in  little  stead,  if 
we  have  not  a  witness  in  heaven  for  us  too,  for  God 
is  greater  than  our  hearts,  and  we  are  not  to  be  our 
own  judges;  this,  therefore,  is  Job's  triumph.  My 
Witness  is  in  heaven.  Note,  It  is  an  unspeakable 
comfort  to  a  good  man,  when  he  lies  under  the  cen- 
sure of  his  brethren,  that  there  is  a  God  in  heaven, 
who  knows  his  integrity,  and  will  clear  it  up  sooner 
or  later.  See  John  v.  31,  37.  This  one  Witness 
is  instead  of  a  thousand. 

III.  He  had  a  God  to  go  to,  before  whom  he 
might  unbosom  himself,  v.  20,  21.  See  here,  1. 
How  the  case  stood  between  him  and  his  friends; 
he  knew  not  how  to  be  free  with  them,  nor  could 
he  expect  either  a  fair  hearing  with  them,  or  fair 
dealing  from  them ;  "  My  friends  (so  they  call  them- 
selves) scorn  me;  they  set  themselves  not  only  to 
resist  me,  but  to  expose  me;  they  are  of  counsel 
against  me,  and  use  all  their  art  and  eloquence," 
(so  the  word  signifies,)  "to  run  me  down."  The 
scorns  of  friends  are  more  cutting  than  those  of 
enemies;  but  we  must  expect  them,  and  provide 
accordingly.  2.  How  it  stood  between  him  and 
God.  He  doubted  not  but  that,  (1.)  God  did  now 
take  cognizance  of  his  sorrows,  il/me  eye  pours 
out  tears  to  God.  He  had  said,  {v.  16.)  that  he 
wept  much;  here  he  tells  us  in  what  channel  his 
tears  ran,  and  which  way  they  were  directed:  his 
sorrow  was  not  that  of  the  world,  but  he  sorrowed 
after  a  godly  sort,  wept  before  the  Lord,  and  offer- 
ed to  him  the  sacrifice  of  a  broken  heart.  Note, 
Even  tears,  when  sanctified  to  God,  give  ease  to 
troubled  spirits;  and,  if  men  slight  our  grief,  this 
may  comfort  us,  that  God  regards  them.  (2.)  That 
he  would  in  due  time  clear  up  his  innocency ;  {v. 
21.)  0  that  one  might  plead  for  a  man  with  God! 
If  he  could  but  now  have  the  same  freedom  at 
God's  bar,  that  men  commonly  have  at  the  bar  of 
the  civil  magistrate,  he  doubted  not  but  to  carry  his 
cause,  for  the  Judge  himself  was  a  witness  to  liis 
integrity.  The  language  of  this  wish  is,  that  (Isa. 
1.  7,  8.)  I  knoiv  that  I  shall  not  be  ashamed,  for  he 
is  near  that  justifies  me.  Some  give  a  gospel-sense 
cf  th;s  verse,  and  the  original  will  very  well  bear 
It:  and  he  will  plead  (that  is,  there  is  one  that  will 


plead)/o7-  man  with  God,  ex'en  the  Son  of  man,  for 
fiiis  friend,  or  neighbour.  Those  who  pour  out  tear«i 
before  God,  though  they  cannot  plead  for  them- 
selves, by  reason  of  their  distance  and  defects,  have 
a  Friend  to  plead  for  them,  even  the  Son  of  man, 
and  on  this  we  must  bottom  all  our  hopes  of  accept- 
ance with  (iod. 

IV.  He  had  a  prospect  of  death,  which  would 
put  a  period  to  all  his  troubles:  such  confidence  had 
he  toward  God,  that  he  could  take  pleasure  in 
thinking  cf  the  approach  of  death,  when  he  should 
be  determined  to  his  e\  erlasting  state,  as  one  that 
doubted  not  but  it  would  be  well  with  him  then: 
Whe7i  a  few  years  are  come,  (the  years  ofnumbir 
whiih  are  determined  and  appointed  to  nie,)  'hen  J 
shall  go  the  way  whence  I  shall  not  return.  Note, 
1.  To  die  is  to  go  the  way  whence  we  shall  not  re- 
turti;  it  is  to  go  a  journey,  a  long  journey,  a  jiurney 
for  good  and  all;  to  remove  from  this  to  tinother 
country,  from  the  world  of  sense  to  the  woild  of 
spirits;  it  is  a  journey  to  our  long  home;  there  will 
be  no  coming  back  to  our  state  in  this  world,  nor 
any  change  of  our  state  in  the  other  world.  2.  We 
must  all  of  us,  very  certainly,  and  very  shortly,  go 
this  journey;  and  it  is  comfortable  to  those  who 
keep  a  good  conscience,  to  think  of  it,  for  it  is  the 
crown  of  their  integrity. 

CHAP.  XVII. 

In  this  chapter,  I.  Job  reflects  upon  the  harsh  censures 
which  his  friends  had  passed  upon  him,  and,  looking 
upon  himself  as  a  dying  man,  (v.  1.)  he  appeals  to  God, 
and  begs  of  him  speedily  to  appear  for  him,  and  right 
him,  because  they  had  wronged  him,  and  he  knew  not 
how  to  right  himself,  y.  2..  7.  But  he  hopes,  that, 
though  it  should  be  a  surprise,  it  will  be  no  stumbling- 
block,  to  good  people,  to  see  nim  thus  abused,  v.  8,  9. 
II.  He  reflects  upon  the  vain  hopes  they  had  fed  him 
with,  that  he  should  yet  see  good  days;  shelving  that 
his  days  were  just  at  an  end,  and  with  his  body  all  his 
hopes  would  be  buried  in  the  dust,  v.  10..  16.  His 
friends  becoming  strange  to  him,  which  greatly  grieved 
him,  he  makes  death  and  the  grave  familiar  to  him, 
which  yielded  him  some  comfort. 

l."M/rY  breath  is  coirupt,  my  days  are 
ItJ-  extinct,  the  graves  are  ready  for 
me.  2.  Are  there  not  mockers  with  me? 
and  doth  not  mine  eye  continue  in  their  pro- 
vocation ?  3,  Lay  down  now,  put  me  in 
a  surety  with  thee ;  who  is  he  that  will 
strike  hands  with  me  ?  4.  For  thou  hast 
hid  their  heart  from  understanding :  there- 
fore shalt  thou  not  exalt  them.  5.  He  that 
speaketh  flattery  to  his  friends,  even  the 
eyes  of  his  children  shall  fail.  6.  He  hath 
made  me  also  a  by-word  of  the  people,  and 
aforetime  I  was  as  a  tabret.  7.  Mine  eye 
also  is  dim  by  reason  of  sorrow,  and  all  my 
members  are  as  a  shadow.  8.  Upright 
men  shall  be  astonished  at  this,  and  the  in- 
nocent shall  stir  up  himself  against  ihe  hy- 
pocrite. 9.  The  righteous  also  shall  hold 
on  his  way,  and  he  that  hath  clean  hands 
shall  be  stronger  and  stronger. 

Job's  discourse  1  ere  is  somewhat  broken  and  in- 
terrupted, and  he  passes  suddenly  from  one  thing 
to  another,  as  is  usual  with  men  in  trouble:  but  we 
may  reduce  what  is  said  here  to  three  heads. 

I.  The  deplorable  condition  which  poor  Job  was 
now  in,  which  he  describes,  to  aggravate  the  great 


JOB,  XVII. 


85 


unkindness  of  his  friends  to  him,  and  to  justify  his 
own  con)plaints.     Let  us  see  what  his  case  was. 

1.  He  was  a  dying  man,  v.  1.  He  had  said,  (cA. 
xvi.  22.)  "  When  a  feiv  years  are  come,  I  shall  go 
that  long  journey. "  But  here  he  corrects  himself, 
"Why  do  I  talk  of  years  to  come.''  Alas!  I  am  just 
setting  out  on  that  journey,  am  now  ready  to  be  of- 
fei-ed,  and  the  time  of  my  departure  is  at  hand;  my 
breath  is  already  corrupt,  or  broken  off,  my  spirits 
aj"e  spent,  I  am  a  gone  man."  It  is  good  for  e\ery 
one  <^f  us  thus  to  look  upon  ourselves  as  dying,  and 
especially  to  think  of  it  when  we  are  sick.  We  are 
dying,  that  is,  (1.)  Our  life  is  going,  for  the  breath 
of  life  is  going.  It  is  continually  going  forth,  it  is  in 
our  nostrils,  (Isa.  ii.  22.)  the  door  at  which  it  en- 
tered; (Gen.  ii.  7.)  there  it  is  upon  the  threshold, 
ready  to  depart.  Perhaps,  Job's  distemper  obstructed 
his  breathing,  and  short  breath  will,  after  a  while, 
be  no  breath.  Let  the  jlnointed  of  (he  Lord  be  the 
breach  of  our  nostrils,  and  let  us  get  spiritual  life 
breathed  into  us,  and  that  breath  will  never  be  cor- 
rupted. (2.)  Our  time  is  ending;  My  days  are 
extinct,  are  put  out,  as  a  candle,  which,  from  the 
first  lighting,  is  continually  wasting  and  burning 
down,  and  will  by  degrees  burn  out  of  itself,  but 
may  by  a  thousand  accidents  be  extinguished.  Such 
is  life.  It  concerns  us,  therefore,  Carefully  to  re- 
deem the  days  of  time,  and  to  spend  them  in  get- 
ting ready  for  the  days  of  eternity,  which  will  never 
be  extinct.  (3. )  We  are  expected  in  our  long  home; 
The  graves  are  ready  for  me.  But  would  not  one 
gra\  e  serve?  Yes,  but  he  speaks  of  the  sepulchres  of 
his  fathers,  to  which  he  must  be  gathered:  "The 
graves  where  they  are  laid,  are  ready  for  me  also," 
graves  in  consort,  the  congregation  of  the  dead. 
Wherever  we  go,  there  is  but  a  step  between  us 
and  the  gra\  e.  Whatever  is  unready,  that  is  ready; 
it  is  a  bed  soon  made.  If  the  graves  be  ready  for 
us,  it  concerns  us  to  be  ready  for  the  graves.  The 
graves  for  me,  so  it  runs;  denoting  not  only  his  ex- 
pectation of  death,  but  his  desire  of  it;  "I  have 
done  with  the  world,  and  have  nothing  now  to  wish 
for  but  a  grave." 

2.  He  was  a  desfiised  man;  {v.  6.)  "  He,"  (that 
is,  Eliphaz,  so  some,  or  rather  God,  whom  he  all 
along  acknowledges  to  be  the  Author  of  his  calami- 
ties) •'  has  made  ?ne  a  by-word  of  the  fieofile,  the 
talk  of  the  country,  a  laughing-stock  to  many,  a 
gazing-stock  to  all;  and  aforetime,  or,  to  men's 
faces,  publicly,  I  was  as  a  tabret,  that  whoever 
chose  might  play  upon;"  tlicy  made  ballads  of  him; 
his  name  became  a  proverb;  it  is  so  still,  .//s  poor 
as  Job.  He  has  now  made  me  a  by-word,  a  reproach 
of  men,  whereas,  aforetime,  in  my  prosperity,  I 
was  as  a  tabret,  Deliciee  humani  generis — The  dar- 
ling of  the  human  race,  whom  they  were  all  pleased 
with.  It  is  common  for  those  who  were  honoured 
in  their  wealth,  to  be  despised  in  their  poverty. 

3.  He  was  a  man  of  sorrows,  v.  7.  He  wept  so 
much,  that  he  had  almost  lost  his  sight;  Mine  eye 
is  dim  by  reason  of  sorrow,  ch.  xvi.  16.  The  sor- 
row of  the  world  thus  works  darkness  and  death. 
He  vexed  so  much,  that  he  had  fretted  all  the  flesh 
away,  and  was  become  a  perfect  skeleton;  nothing 
but  skin  and  bones;  *' jill  my  members  are  as  a  sha- 
dow. I  am  grown  so  poor  and  thin,  that  I  am  not 
to  be  called  a  man,  but  the  shadow  of  a  man." 

II.  The  ill  use  which  his  friends  made  of  his  mi- 
series; they  trampled  upon  him,  and  insulted  over 
him,  and  condemned  him  as  a  hypocrite,  because 
he  was  thus  grievously  afflicted.  Hard  usage!  Now 
observe, 

1.  How  Job  describes  it,  and  what  construction 
he  puts  upon  their  discourses  with  him.  He  looks 
upon  himself  as  basely  abused  by  them.  (1.)  They 
abused  him  with  their  foul  censures,  condemning 
hjm  as  ?.  bad  man,  justly  reduced  thus,  and  exposed  [ 


to  contempt,  v.  2.  "  They  are  mockers,  who  de- 
ride my  calamities,  and  insult  over  me,  because  I 
am  thus  brought  low.  They  are  so  with  me,  abusing 
me  to  my  face,  pretending  friendship  in  their  visit, 
but  intending  mischief.  I  cannot  get  clear  of  them; 
j  they  are  continually  tearing  me,  and  thej^  will  not 
"  be  wrought  upon,  either  by  reason  or  pity,  to  let 
fall  the  prosecution."  (2.)  They  abused  him  too 
with  their  fail-  promises,  for  in  them  they  did  but 
banter  him.  He  reckons  them  {v.  5. )  among  those 
that  speak  flattery  to  their  friends.  They  all  ca.ne 
to  mourn  with  him;  Eliphaz  began  with  a  commen- 
dation of  him,  ch.  iv.  3.  They  had  all  promised 
him  that  he  would  be  happy,  if  he  would  take  their 
advice.  Now  all  this  he  looked  upon  as  flattery, 
and  as  designed  to  vex  him  so  much  the  more.  All 
this  he  calls  their  firovocation,  v.  2.  They  did 
what  they  could  to  provoke  him,  and  then  con- 
demned him  for  his  resentment  of  it;  but  he  thinks 
himself  excusable  when  his  eye  continued  thus  in 
their  firovocation;  it  never  ceased,  and  he  could 
never  look  off  it.  Note,  The  unkindness  of  those 
that  trample  upon  their  friends  in  affliction,  that 
banter  and  abuse  them  then,  is  enough  to  try,  if  not 
to  tire,  the  patience  even  of  Job  himself. 

2.  How  he  condemns  it.  (1.)  It  was  a  sign  that 
God  had  hid  their  heart  from  understanding,  {v. 
4.)  and  that  in  this  matter  they  were  infatuated, 
and  their  wonted  wisdom  was  departed  from  them. 
Wisdom  is  a  gift  of  God,  which  he  grants  to  some, 
and  withholds  from  others,  grants  at  some  times, 
and  withholds  at  other  times.  Those  that  are  void 
of  compassion,  are  so  far  void  of  understanding. 
Where  there  is  not  the  tenderness  of  a  man,  <  ne 
may  question  whether  there  be  the  understanding 
of  a  man.  (2. )  It  would  be  a  lasting  reproach  and 
diminution  to  them;  Therefore  shalt  thou  not  exalt 
them.  Those  are  certainly  kept  back  from  lionr.ur, 
whose  hearts  are  hid  from  understanding.  \Mien 
God  infatuates  men,  he  will  abase  them.  Surely 
they  who  discover  st  little  acquaintance  with  the 
methods  of  Providence,  shall  not  have  the  honour 
of  deciding  this  controversy!  That  is  reserved  for 
a  man  of  better  sense,  and  better  temper,  such  an 
one  as  Elihu  afterward  appeared  to  be.  (3.)  It 
would  entail  a  curse  upon  their  families.  He  that 
thus  violates  the  sacred  laws  of  friendship,  forfeits 
the  benefit  of  it,  not  only  for  himself,  but  for  his 
posterity.  "  Even  the  eyes  of  his  children  shall  fail, 
and  when  they  look  for  succour  and  comfort  from 
their  own  and' their  father's  friends,  they  shall  look 
in  vain,  as  I  have  done,  and  be  as  much  disappoint- 
ed Hs  I  am  in  you."  Note,  Those  that  wrong  their 
neighbours,  may,  in  the  end,  wrong  their  own  chil- 
dren more  than  they  are  aware  of. 

3.  How  he  appeals  from  them  to  God;  {y.  3.) 
Lay  down  now,  fiut  me  in  a  surety  with  thee,  that 
is,  "Let  me  be  assured  that  God  will  take  the  hear- 
ing and  determining  of  the  cause  into  his  own  hands, 
and  I  desire  no  more.  Let  some  one  engage  for 
God  to  bring  on  this  .matter. "  Thus  they  whose 
heaits  condemn  them  not,  have  confidence  toward 
God,  and  can,  with  humble  and  believing  boldness, 
beg  of  him  to  search  and  try  them.  Some  make 
Job  here  to  glance  at  the  mediation  of  Christ,  foi 
he  speaks  of  a  Surety  with  God,  without  whom  he 
durst  not  appear  before  God,  nor  try  his  cause  at 
his  bar;  for  though  his  friends'  accusations  of  him 
were  utterly  false,  yet  he  could  not  justify  himself 
before  God  but  in  a  Mediator.  Our  English  anno 
tations  give  this  reading  of  the  verse,  "  J/ifioint, 
I  firay  thee,  my  Surety  with  thee,  namely,  Christ, 
who  is  with  thee  in  heaven,  and  has  undertaken  to 
be  rny  Surety:  let  him  plead  my  cause,  and  stand 
up  for  me;  and  vjho  is  he  then  that  will  strike  ufion 
mine  hand!-'"  that  is,  "Who  dares  then  contend 
with  me.''  Who  shall  lay  any  thi.ng  to  my  charge. 


djS 


JOB,  XVII. 


if  Christ  be  an  advocate  for  me?"  Rom.  viii.  32,  33. 
Christ  is  the  Surety  of  the  better  testament,  (Heb. 
vii.  22.)  a  Surety  of  God's  appointing;  and  if  he 
undertake  for  us,  we  need  not  fear  what  can  be 
done  against  us. 

III.  The  good  use  which  the  righteous  should 
make  of  Job's  afflictions  from  God,  from  his  ene- 
mies, and  from  his  friends,  v.  8,  9.     Observe  here,  ^ 

1,  How  the  saints  are  described.  (1.)  They  are 
upright  men,  honest,  and  sincere,  and  that  act  from 
a  steady  principle,  with  a  single  eye.  This  was 
Job's  own  character;  {c/i.  i.  1.)  and,  probably,  he 
speaks  of  such  upright  men  especially  as  had  been 
his  intimates  and  associates.  (2.)  They  are  the 
^  innocent;  not  perfectly  so,  but  it  is  what  they  aim 
at,  and  press  toward.  Sincerity  is  evangelical  inno- 
cency,  and  they  that  ai-e  upright  are  said  to  be  i?i- 
nocent  from  the  great  trayisgression,  Ps.  xix.  13. 
(3.)  They  are  the  righteous,  who  walk  in  the  way 
of  righteousness.  (4.)  They  have  clean  hands, 
kept  clean  from  the  gross  pollutions  of  sin,  and, 
when  spotied  with  infirmities,  washed  with  iiino- 
cencii,  Ps.  xxvi.  6. 

2.'  How  they  should  be  affected  with  the  account 
of  Job's  troubles.  Great  inquiry,  no  doubt,  would 
be  made  concerning  him,  and  every  one  would 
speak  of  him  and  his  case;  and  what  use  will  good 
people  make  of  it? 

(1.)  It  will  amaze  them;  Ufiright  men  shall  be 
astonished  at  this;  they  will  wonder  to  hear  that  so 
good  a  man  as  Job  should  be  so  grievously  afflicted 
in  body,  name,  and  estate;  that  God  should  lay  his 
hand  so  heavy  upon-him,  and  that  his  friends,  who 
ought  to  have  comforted  him,  should  add  to  his 
grief;  that  such  a  remarkable  saint  should  be  such 
a  remarkable  sufferer,  and  so  useful  a  man  laid 
aside  in  the  midst  of  his  usefulness;  what  shall  we 
say  to  these  things?  Upright  men,  though  satisfied, 
in  general,  that  God  is  wise  and  holy  in  all  he  does, 
yet  cannot  but  be  astonishefl  at  such  dispensations 
of  Providence;  paradoxes  which  will  not  be  un- 
folded till  the  mystery  of  God  shall  be  finished. 

(2.)  It  will  animate  them.  Instead  of  being  de- 
terred from,  and  discouraged  in,  the  service  of 
God,  by  the  hard  usage  which  this  faithful  ser- 
vant of  God  met  with,  they  shall  be  so  much  the 
more  imboldened  to  proceed  and  persevere  in  it. 
That  which  was  St.  Paul's  care,  (1  Thess.  iii.  3.) 
was  Job's,  that  no  good  man  should  be  moved 
either  from  his  holiness,  or  his  comfort,  by  these 
afflictions,  that  none  should,  for  the  sake  hereof, 
think  the  worse  of  the  ways  or  work  of  God.  And 
that  which  was  St.  Paul's  comfort,  was  his  too,  that 
the  brethren  of  the  Lord  would  wax  confident  by 
his  bonds,  Philip  i.  14.  They  would  hereby  be 
animated, 

[1.]  To  oppose  sin,  and  to  confront  the  corrupt 
and  pernicious  inferences  which  evil  men  would 
draw  from  Job's  sufferings,  as,  That  God  has  for- 
saken the  earth,  That  it  is  in  vain  to  serve  him ;  and 
the  like;  The  innocent  shall  stir  ufi  himself  against 
the  hy/iocrife,  will  not  bear  to  hear  this,  (Rev.  ii.  2.) 
but  will  withstand  him  to  his  face;  will  stir  up 
himself  to  search  into  the  meaning  of  such  provi- 
dences, and  study  these  hard  chapters,  that  he  may 
read  them  readily;  will  stir  up  himself  to  maintain 
religion's  just,  biit  injured,  cause  against  all  its  op- 
posers.  Note,  The  boldness  of  the  attacks  which 
profane  people  make  upon  religion,  should  sharpen 
*he  courage  and  resolution  of  its  friends  and  advo- 
cates. It  is  time  to  stir,  when  proclamation  is  made 
■.n  the  gate  of  the  camp,  Who  is  on  the  Lord's  side? 
When  vice  is  daring,  it  is  no  time  for  virtue, 
through  fear,  to  hide  itself. 

[2.]  To  persevere  in  religion.  The  righteous, 
instead  of  drawing  back,  or  so  much  as  starting 
back,  at  this  frightful  spectacle,  or  standing  still  to 


deliberate  whether  he  should  proceed  or  no,  (allude 
to  2  Sam.  ii.  23. )  shall,  with  so  much  the  more  con- 
stancy and  resolution,  hold  on  his  way,  and  press 
forward.  Though,  in  me,  he  foresees  that  bonds 
and  afflictions  abide  him,  yet  none  of  those  things 
shall  move  him.  Acts  xx.  24.  Those  who  keep  their 
eye  upon  heaven  as  their  end,  will  keep  their  feet 
in  the  paths  of  religion  as  their  way,  whatever  diffi- 
culties and  discouragements  they  meet  with  in  it. 

[3.]  In  order  thereunto,  to  grow  in  grace.  He 
will  not  only  hold  on  his  way  notwithstanding,  but 
will  grow  stronger  and  stronger,  and,  by  the  sight 
of  other  good  men's  trials,  and  the  experience  of 
his  own,  he  will  be  made  more  vigorous  and  lively 
in  his  duty,  more  warm  and  affectionate,  more  reso- 
lute and  undaunted:  the  worse  others  are,  the  bet- 
ter he  will  be;  that  which  dismays  others,  im- 
boldens  him.  The  blustering  wind  makes  the  tra- 
veller gather  his  cloak  the  closer  about  him,  and 
gird  it  the  faster.  They  that  are  truly  wise  and 
good,  will  be  continually  growing  wiser  and  better. 
Proficiency  in  religion  is  a  good  sign  of  sincerity 
hi  it. 

10.  But  as  for  you  all,  do  you' return, 
and  come  now  :  for  1  cannot  find  07ie  wise 
man  among  you.  11.  My  days  are  past,  my 
pui-poses  are  broken  off,  eveji  the  thoughts 
of  my  heart.  12.  They  change  the  night 
into  day :  the  light  is  short  because  of  dark- 
ness. 1 3.  If  I  wait,  the  grave  is  my  house : 
I  have  made  my  bed  in  the  darkness.  14. 
1  have  said  to  corruption.  Thou  art  my  fa- 
ther: to  the  worm.  Thou  art  my  mother 
and  my  sister.  15.  And  where  is  now  my 
hope  ?  as  for  my  hope,  who  shall  see  it  ? 
^6.  They  shall  go  down  to  the  bars  of  the 
pit,  when  our  rest  together  is  in  the  dust. 

Job's  friends  had  pretended  to  comfort  him  with 
the  hopes  of  his  return  to  a  prosperous  estate  again; 
now  he  here  shows, 

I.  That  it  was  their  folly  to  talk  so;  {v.  10.) 
"  Return,  and  come  now,  be  convinced  that  you 
are  in  an  error,  and  let  me  persuade  you  to  be  of 
my  mind;  for  /  cannot  find  any  wise  man  among 
you,  that  knows  how  to  explain  the  difficulties  oT 
God's  pro\  idence,  or  how  to  apply  the  consolations 
of  his  promises."  Those  do  not  go  wisely  about 
the  work  of  comforting  the  afflicted,  who  fetch 
their  comforts  from  the  possibility  of  their  reco\  ery 
and  enlargement  in  this  world;  though  that  is  not  to 
be  despaired  of,  it  is,  at  the  best,  uncertain,  and  if  it 
should  fail,  as  perhaps  it  may,  the  comfort  built 
upon  it  will  fail  too.  It  is  therefore  our  wisdom  to 
comfort  ourselves,  and  others,  in  distress,  with  that 
which  will  not  fail,  the  promise  of  God,  his  love 
and  grace,  and  a  well-grounded  hope  of  eternal 
life. 

11.  That  it  would  be  much  more  his  folly  to 
heed  them;  for, 

1.  All  his  measures  were  already  broken,  and  he 
was  full  of  confusion,  T.  11,  12.  He  owns  he  had, 
in  his  prosperity,  often  pleased  himself  both  with 
projects  of  what  he  should  do,  and  prospects  of 
what  he  should  enjoy;  but  now  that  he  looked 
upon  his  days  as  past",  and  drawing  towards  a  pe- 
riod, all  those  purposes  were  broken  off",  and  those 
expectations  daslied.  He  had  had  thoughts  about 
enlarging  his  border,  incrensing  his  stock,  and  set- 
tling his  children,  and  many  pious  thoughts,  it  i? 
likelv,  of  promoting  religion  in  his  cruntry,  re- 
dressing grievances,  reforming  the  profane,  reliev- 


JOB,  XVllL 


ing  the  poor,  and  raising  funds,  perhaps,  for  chari- 
table uses;  but  all  these  thoughts  of  his  heart  were 
now  at  an  end,  and  he  would  never  have  the  satis- 
faction of  seeing  his  designs  effected.  Note,  The 
period  of  our  days  will  be  the  period  of  all  our  con- 
trivances and  hopes  for  this  world;  but  if  with  full 
purpose  of  heart  we  cleave  to  the  Lord,  death  will 
not  break  off  that  purpose. 

Job,  being  thus  put  upon  new  counsels,  was  under 
a  constant  uneasiness;  {v.  12. )  7'Ae  thoughts  of  his 
heart  being  broken,  thejj  changed  the  flight  into 
day,  and  shortened  the  light.  Some,  in  their  vunity 
and  riot,  turn  night  into  day  and  day  into  night;  but 
Job  did  so,  through  trouble  and  anguish  of  spirit, 
which  was  a  hindei'ance,  (1.)  To  the  repose  of  the 
night;  keeping  his  eyes  waking,  so  that  tlie  night 
was  as  wearisume  to  him  as  the  day,  and  the  tosses 
of  the  night  tired  him  as  much  as  the  toils  of  the 
day.  (2. )  To  the  entertainments  of  the  day.  ' '  The 
light  of  the  morning  is  welcome,  but,  by  reason  of 
this  inward  darkness,  tlie  comfort  of  it  is  soon 
gone,  and  the  day  is  to  me  as  dismal  as  the  black 
and  dark  night,"  Deut.  xxviii.  67.  See  what  reason 
we  have  to  be  thankful  for  the  health  and  ease 
which  enable  us  to  welcome  both  the  shadows  of 
the  evening  and  the  light  of  the  morning. 

2.  All  his  expectations  from  this  world  would 
very  shortly  be  buried  in  the  grave  with  him;  so 
that  it  was  a  jest  for  him  to  think  of  such  mighty 
things  as  they  had  flattered  him  with  the  hopes  of; 
{ch.  V.  19. — viii.  21. — xi.  17.)  "Alas,  you  do  but 
make  a  fool  of  me. " 

(1.)  He  saw  himself  just  dropping  into  the  grave. 
A  convenient  house,  an  easy  bed,  and  agreeable  re- 
lations, are  some  of  those  things  which  we  take  sa- 
tisfaction in  in  this  world:  Job  expected  not  any  of 
these  above  ground;  all  he  felt,  and  all  he  had  in 
view,  was  unpleasing  and  disagreeable,  but  under 
ground  he  expected  them. 

[1.]  He  counted  upon  no  house  but  the  grave; 
{y.  13.)  "  If  I  wait,  if  there  be  any  place  where  1 
shall  ever  be  easy  again,  it  must  be  in  the  grave.  I 
should  deceive  myself,  if  I  should  count  upon  any 
outlet  from  my  trouble  but  what  death  will  give 
me.  Nothing  is  so  sure  as  that. "  Note,  In  all  our 
prosperity,  it  is  good  to  keep  death  in  prospect. 
Whatever  we  expect,  let  us  be  sure  to  expect  that; 
for  that  may  pre\  ent  other  things  which  we  expect, 
but  nothing  will  prevent  that.  But  see  how  he  en- 
deavours not  only  to  reconcile  himself  to  the  grave, 
but  to  recommend  it  to  himself:  "It  is  my  house." 
The  grave  is  a  house;  to  the  wicked  it  is  a  prison- 
house;  {ch.  xxiv.  19,  20.)  to  the  godly  it  is  Betha- 
bara,  a  fiassage-house  in  their  way  home.  "It  is 
my  house,  mine  by  descent,  I  am  born  to  it;  it  is  my 
father's  house;  mine  by  purchase,  I  have  made 
myself  obnoxious  to  it."  We  must  every  one  of  us 
shortly  remove  to  this  house,  and  it  is  our  wisdom 
to  provide  accordingly;  let  us  think  of  removing, 
and  send  before  to  our  long  home. 

[2.  ]  He  counted  upon  no  quiet  bed  but  in  the 
darkness;  "There,"  says  he,  " I  have  made  my 
bed.  It  is  made,  for  it  is  ready,  and  I  am  just  going 
to  it."  The  grave  is  a  bed,  for  we  shall  rest  in  it 
the  evening  of  our  day  on  earth,  and  rise  from  it  in 
the  morning  of  our  everlasting  day,  Isa.  Ivii.  2. 
Let  this  make  good  people  willing  to  die;  it  is  but 
going  to  bed,  they  ai'e  weary  and  sleepy,  and  it  is 
time  that  they  were  in  their  beds;  why  should 
they  not  go  willingly,  when  their  Father  calls? 
"  Nay,  /  have  made  my  bed,  by  preparation  for  it; 
have  endeavoured  to  make  it  easy,  by  keeping 
conscience  pure,  by  seeing  Christ  lymg  in  this  bed, 
and  so  turning  it  into  a  bed  of  spices,  and  by  looking 
bevond  it  to  the  resurrection. " 

[3.]  He  counted  upon  no  agreeable  relations  but 
wiiai  he  had  m  the  grave;  (f.  14.)  /  have  cried  to 


corruption,  that  is,  to  the  grave,  where  the  body 
will  corrupt.  Thou  art  my  father,  for  our  bodies 
were  formed  out  of  the  earth,  and  to  the  worms 
there.  Ye  are  my  mother  and  my  sister,  to  whom  I 
am  allied,  for  7nan  is  a  worm,  and  with  whom  I 
must  be  conversant,  for  the  worms  shall  cover  us, 
ch.  xxi.  26.  Job  complained  that  his  kindred  were 
estranged  from  him,  {ch.  xix.  13,  14.)  therefore 
here  he  claims  acquaintance  with  other  relations, 
that  would  cleave  to  him,  when  those  disowned 
him.  Note,  First,  We  are  all  of  us  near  akin  to 
corruption  and  the  worms.  Secondly,  It  is,  there- 
fore, good  to  make  ourselves  familiar  with  them,  by 
conversing  much  with  them  in  our  thoughts  and 
meditations,  which  would  very  much  help  us  above 
the  inordinate  lo\  e  of  life  and  fear  of  death. 

(2. )  He  saw  all  his  hopes  from  this  world  drop- 
ping into  the  grave  with  him;  {y.  15,  16.)  "Seeing 
1  must  shortly  leave  the  world,  where  is  now  m.y 
hofie?  How  can  I  expect  to  prosper,  who  do  not  ex- 
pect to  live?"  He  is  not  hopeless,  but  his  hope  is 
not  there  where  they  would  have  it  be.  If  in  this 
life  only  he  had  ho/ie,  he  were  of  all  men  most  mi- 
serable: "  No,  as  for  my  hope,  that  hope  which  I 
comfort  and  support  myself  with,  who  shall  see  it? 
It  is  something  out  ot  sight  that  I  hope  for,  not 
things  that  are  seen,  that  are  temporal,  but  things 
not  seen,  that  are  eternal. "  What  is  his  hope,  he  will 
tell  us,  ch,  xix.  25.  JVon  est  mortale  quod  o/tto, 
immortale  fieto — J  seek  not  for  that  which  fierishes, 
but  for  that  which  abides  for  ever.  "  But  as  for  the 
hopes  you  would  buoy  me  up  with,  they  shall  go 
down  with  me  to  the  bars  of  the  pit;  you  are  dying 
men,  and  cannot  make  good  your  promises,  I  am  a 
dying  man,  and  cannot  enjoy  the  good  you  promise. 
Since,  therefore,  our  rest  will  be  together  in  the 
dust,  let  us  all  lay  aside  the  thouglits  of  this  world, 
and  set  our  hearts  upon  another."  We  must  shortly 
be  in  the  dust,  for  dust  we  are,  dust  and  ashes  in 
the  pit,  under  the  bars  of  the  pit,  held  fast  t'nei-e, 
never  to  loose  the  bands  of  death  till  the  general 
resurrection.  But  we  shall  rest  there,  we  shall  rest 
together  there.  Job  and  his  friends  could  not  agree 
now,  but  they  will  both  be  quiet  in  the  grave;  the 
dust  of  that  will  shortly  stop  their  mouths,  and  put 
an  end  to  the  controversy.  Let  the  foresight  of  this 
cool  the  heat  of  all  contenders,  and  moderate  the 
disputers  of  this  world. 

CHAP.  XVIII. 

In  this  chapter,  Bildad  makes  a  second  assault  upon  Job. 
hi  his  first  discourse  (ch.  viii.)  he  had  given  him  en- 
couragement to  hope  that  all  should  yet  be  well  with 
him.  But  here,  there  is  not  a  word  of  that ;  he  is  grown 
more  peevish,  and  is  so  far  from  being  convinced  by 
Job's  reasonings,  that  he  is  but  more  exasperated.  I. 
He  sharply  reproves  Job,  as  haughty  and  passionate, 
and  obstinate  in  his  opinion,  v.  1  .  .  4.  II.  He  enlarges 
upon  ihe  doctrine  he  had  before  maintained,  concerning 
the  misery  of  wicked  people,  and  the  ruin  that  attends 
them,  V.  5.  .21.  In  which  he  seems,  all  along,  to  have 
an  eye  to  Job's  complaints  of  the  miserable  condition  he 
was  in,  that  he  was  in  the  dark,  bewildered,  ensnared, 
terrified,  and  hastening  out  of  the  world.  "  This,"  says 
Bildad,  "  is  the  condition  of  a  wicked  man  ;  and,  there- 
fore, thou  art  one." 

l.npHEN  answered  Bildad  the  Sluihite, 
JL  and  said,  2.  How  long  loill  it  be 
ere  you  lYiake  an  end  of  words  ?  mark,  and 
afterwards  we  will  speak.  3.  Wlierefoie 
are  we  counted  as  beasts,  and  reputed  vile 
in  your  sight  ?  4.  He  teareth  himself  in  his 
anger :  shall  the  earth  be  forsaken  for  thee  ? 
and  shall  the  rock  be  removed  out  of  his 
place  ? 


88 


JOB,  XVIII. 


Bildad  here  shoots  his  arrows,  even  bitter  words, 
against  poor  Job,  little  thinking,  that,  though  he 
was  a  wise  and  good  man,  in  this  instance  he  was 
serving  Satan's  design,  in  adding  to  his  affliction. 

1.  He  charges  him  with  idle,  endless,  talk,  as 
Eliphaz  had  done;  {cli.  xv,  2,  3. )  How  long  ivill  it 
be  ere  ye  make  an  end  of  words?  v.  2.  Here  he  re- 
flects, not  only  upon  Job  himself,  but  either  upon 
all  the  managers  of  the  conference,  (thinking,  per- 
haps, that  Eliphaz  and  Zophar  did  not  speak  so 
close  to  the  purpose  as  they  might  have  done,)  or 
upon  some  that  were  present,  who,  possibly,  took 
part  with  Job,  and  put  in  a  word  now  and  then  in 
his  favour,  though  it  be  not  recorded.  Bildad  was 
weary  of  hearing  others  speak,  and  impatient  till  it 
came  to  his  turn;  which  cannot  be  observed  to  any 
man's  praise,  for  we  ought  to  be  swift  to  hear,  and 
slow  to  speak.  It  is  common  for  contenders  to  mo- 
nopolize the  reputation  of  wisdom,  and  then  to  in- 
sist upon  it  as  their  privilege  to  be  dictators.  How 
unbecoming  that  is  in  others,  e\  ery  one  can  see; 
but  few  that  are  guilty  of  it  can  see  it  in  thenri- 
selves.  Time  was,  when  Job  had  the  last  word  in 
all  debates;  {c/i.  xxix.  22.)  Jfter  my  words  they 
sfiake  not  again.  Then  he  was  in  power  and  pros- 
perity; but  now  that  he  was  impoverished  and 
brouglit  low,  he  could  scarcely  be  allowed  to  speak 
at  all,  and  every  thing  he  said  was  as  much  vilihed 
as  formerlv  it  had  been  magnified.  Wisdom, 
therefore,  (as  the  world  goes)  is  good  with  an  inhe- 
ritance; (Eccl.  vii.  11.)  tor  the  floor  man's  wisdom 
is  despised,  and,  because  he  is  poor,  his  words  are 
r.ot  heard,  Eccl.  ix.  16. 

2.  With  a  regardlessness  of  what  was  said  to 
him,  intimated  in  that,  Mark,  and  afterwards  we 
will  sfieak.  And  it  is  to  no  purpose  to  speak, 
though  what  is  said  be  ever  so  much  to  the  purpose, 
if  those  to  whom  it  is  spoken  will  not  mark  and 
obser\e  it.  Let  the  ear  be  ofiened  to  hear  as  the 
learned,  and  then  the  tongues  of  the  learned  will  do 
good  service,  (Isa.  1.  4.)  and  not  otherwise.  It  is 
an  encouragement  to  those  that  speak  of  the  things 
of  God,  to  see  the  hearers  attentive. 

3.  With  a  haughty  contempt  and  disdain  of  his 
friends,  and  of  that  which  they  offered;  (r.  3.) 
IVhcrrfore  are  we  counted  as  beasts?  This  was  in- 
vidious: Job  had  indeed  called  them  mockers,  had 
represented  them  both  as  unwise  and  as  unkind, 
wanting  both  in  the  reason  and  tenderness  of  men, 
but  he  did  not  count  them  beasts;  yet  Bildad  so  repre- 
sents it,  (1.)  Bee  luse  his  high  spirit  resented  what 
Job  had  said,  as  if  it  had  been  the  greatest  affront 
imagln  ible.  Proud  men  are  apt  to  think  themselves 
slighted  more  than  really  they  are.  (2.)  Because 
his  liot  spiiit  was  willing  to  find  a  pretence  to  be 
hard  upon  Jol).  Those  that  incline  to  be  severe 
upon  others,  will  have  it  thought  that  they  have 
first  been  so  upon  them. 

4.  WiMi  outrageous  passion;  He  teareth  himself 
in  his  ani^er,  v.  4.  Herein  he  seems  to  reflect  upon 
what  Job  had  said,  {ch.  xiii.  14.)  Wherefore  do  J 
take  mu, flesh  in  my  teeth?  "  It  is  thine  own  fault," 
says  Bildad;  or  he  reflected  upon  what  he  said,  {ch. 
xvi.  9.)  where  he  seemed  to  charge  it  up'n  God; 
or,  as  some  think,  upon  Eliphaz;  He  teareth  me  in 
his  wrath.  "No,"  says  Bildad,  "thou  alone  shalt 
bear  it."  He  teareth  himself  in  his  anger.  Note, 
Anger  is  a  sin  tliat  is  its  own  punishment.  Fretful, 
passionate,  people  tear  and  torment  themselves. 
He  tearrth  his  soul,  so  the  word  is;  every  sin  wounds 
the  soul,  tears  th  it,  wrongs  that,  (Prov.  viii.  36.) 
unbridled  passions  particularly. 

5.  With  a  proud  and  arrogant  expectation  to  give 
law  even  to  Providence  itself;  "Shall  the  earth  be 
fjrsaken  for  thee?    Surely  not;  there  is  no  reason 

for  that,  that  tlie  course  of  nature  should  be  changed, 
and  the  settled  rules  of  government  violated,  to  gra- 


tify the  humour  of  one  man.  Job,  dos^  thou  think 
the  world  cannot  stand  without  thee;  but  that,  if 
thou  art  ruined,  all  the  world  is  ruined  and  forsaken 
with  thee?"  Some  make  it  a  reproof  of  Job's  jus- 
tification of  himself,  falsely  insinuating,  that  either 
Job  was  a  wicked  man,  or  we  must  deny  a  Provi- 
dence, and  suppose  that  God  has  forsaken  the  earth, 
and  the  Rock  of  ages  is  removed.  It  is  rather  a 
just  reproof  of  his  passionate  complaints;  when  we 
quarrel  with  the  events  of  Providence,  we  forget, 
that,  whatever  befalls  u|,  it  is,  (1.)  According  to 
the  eternal  purpose  and  counsel  of  God.  (2. )  Ac- 
cording to  the  written  word.  Thus  it  is  written, 
that  in  the  world  we  must  have  tribulation,  that 
since  we  sin  daily,  we  must  expect  to  smart  for  it; 
and,  (3.)  According  to  the  usual  way  and  custom, 
the  tracK.  of  Providence,  nothing  but  what  is  com- 
mon to  men:  and  to  expect  that  God's  counsels 
should  change,  his  method  alter,  and  his  word  fail, 
to  please  us,  is  as  absurd  and  unreasonable  as  to 
think  that  the  earth  should  be  forsaken  for  us,  and 
the  rock  removed  out  of  its  place. 

5.  Yea,  the  light  of  the  wicked  shall  be 
put  out,  and  the  spark  of  his  fire  shall  not 
shine.  6.  The  light  shall  be  dark  in  his 
tabernacle,  and  his  candle  shall  be  put  out 
with  him.  7.  The  steps  of  his  strength 
shall  be  straitened,  and  his  own  counsel 
shall  cast  him  down.  8.  For  he  is  cast  into 
a  net  by  his  own  feet,  and  he  walketh  upon 
a  snare.  9.  The  gin  shall  take  him  by  the 
heel,  and  the  robber  shall  prevail  against 
him.  10.  The  snare  is  laid  for  him  in  the 
ground,  and  a  trap  for  him  in  the  way. 

The  rest  of  Bildad's  discourse  is  entirely  taken 
up  in  an  elegant  description  of  the  miserable  condi- 
tion of  a  wicked  man,  in  which  there  is  a  great 
deal  of  certain  truth,  and  which  will  be  of  excellent 
use,  if  duly  considered,  that  a  sinful  condition  is  a 
sad  condition,  and  that  iniquity  will  be  men's  ruin, 
if  they  do  not  repent  of  it.  But,  1.  It  is  not  true 
that  all  wicked  people  are  visibly  and  openly  made 
thus  miserable  in  this  world;  nor,  2.  1  hat  all  who 
are  brought  into  great  distress  and  trouble  in  this 
world,  are  therefore  to  be  deemed  and  adjudged 
wicked  men,  though  no  other  proof  njipears  against 
them ;  and  therefore,  though  Bildad  thought  the  ap- 
plication of  it  to  Job  was  easy,  yet  it  was  not  safe 
nor  just.     In  these  verses  we  have, 

(1.)  The  destruction  of  the  wicked  foreseen  and 
foretold,  underthe  similitude  of  darkness;  (t.  5,  6.) 
Yea,  the  light  of  the  wicked  shall  be  put  out.  E'  en 
his  light,  the  best  and  brightest  part  of  him,  shall 
be  put  out;  even  that  which  he  rejoiced  in,  shall 
fail  him.  Or,  the  yea  may  refer  to  Job's  complaints 
of  the  great  distress  he  was  in,  and  the  darkness  he 
should  shortly  make  his  bed  in.  "Yea,"  says  Bil- 
dad, "so  it  is,  thou  art  clouded,  and  straitened,  and 
made  miserable,  and  no  better  could  be  expected; 
for  the  light  of  the  wicked  shall  be  put  out,  and 
therefore  thine  shall."  Observe  here,  [1.]  The 
wicked  may  have  some  light  for  a  while,  some 
pleasure,  some  joy,  some  hope,  within,  as  well  as 
wealth,  and  honour,  and  power,  without.  But  his 
light  is  but  a  spark,  {v.  5.)  a  little  thing,  and  soon 
extinguished.  It  is  but  a  candle,  {v.  6.)  wasting 
and  burning  down,  and  easily  blown  out.  It  is  not 
the  light  of  the  Lord,  (that  is,  sun-light,)  but  the 
light  of  his  own  fire,  and  sparks  of  his  own  kindling, 
Isa.  1.  11.  [2.']  Light  will  certainly  be  put  out  at 
!  length,  quite  put  out,  so  that  not  the  least  spark  of 


it  shall  remain,  with  which  to  kindle  another  tire. 
Even  while  he  is  in  his  tabernacle,  while  he  is  in  the 
body,  which  is  the  tabernacle  of  the  soul,  (2  Cor.  v. 
1.)  the  light  shall  be  dark,  he  shall  have  no  true 
solid  comfort,  no  joy  that  is  satisfying,  no  hope  that 
IS  supporting;  even  the  light  that  is  in  him  is 
darkness;  and  how  great  is  that  darkness.'  But, 
when  he  is  put  out  of  this  tabernacle  by  death,  his 
candle  shall  be  fiut  out  with  him.  The  period  of 
his  life  will  be  the  final  period  of  all  his  days,  and 
will  turn  all  his  hopes  into  endless  despair.  Jt'hen 
a  wicked  man  dies,  his  exjiectation  shall  perish, 
Prov.  xi.  7.     He  shall  lie  down  in  sorrow. 

(2. )  The  preparatives  for  that  destruction  repre- 
sented under  the  similitude  of  a  beast  or  bird  caught 
in  a  snare,  or  a  malefactor  arrested  and  taken  into 
custody,,  in  oider  to  his  punishment,  v.  7 •  -lO. 

[1.]  Sitan  is  prep  iiing  for  his  destruction.  He 
is  the  robber  that  shall  fir ev ail  against  him;  {y.  9.) 
for  as  he  was  a  murderer,  so  he  was  a  robber,  from 
the  beginning.  He,  as  the  tempter,  lays  snares  for 
sinners  in  the  way,  wherever  they  go,  and  he  shall 
prevail.  If  he  make  them  sinful  like  himself,  he 
will  make  them  miserable  like  himself.  He  hunts 
for  the  firecioiis  life. 

[2.  ]  He  is  himself  preparing  for  his  own  destruc- 
tion, by  going  on  in  sin,  and  so  treasuring  ufi  wrath 
against  the  day  of  wrath.  God  gives  him  up,  as  he 
deserves  and  desires,  to  his  own  counsels,  and  then 
his  own  counsels  cast  him  down,  v.  7.  His  sinful 
projects  and  pursuits  bring  him  into  mischief.  He 
IS  cast  into  a  net  by  his  own  feet,  (i;.  8.)  runs  upon 
his  own  destruction,  is  snared  in  the  work  of  hia 
own  hands,  (Ps.  ix.  16.)  his  own  tongue  falls  upon 
him,  Ps.  Ixiv.  8.  In  the  transgression  of  an  evil 
man  there  is  a  snare. 

[3.  ]  God  is  preparing  for  his  destruction.  The 
sinner  by  his  sin  is  preparing  the  fuel,  and  then  God 
by  his  wrath  is  preparing  the  fire.  See  here,  First, 
How  the  sinner  is  infatuated,  to  run  himself  into  the 
snare;  whom  God  will  destroy,  he  infatuates.  Se- 
condly, How  he  is  embarrassed;  the  steps  of  his 
strength,  his  mighty  designs  and  efforts,  shall  be 
straitened,  so  that  he  shall  not  compass  what  he 
intended;  and  the  more  he  strives  to  extricate  him- 
self, the  more  will  he  be  entangled.  Evil  men  wax 
worse  and  worse.  Thirdly,  How  he  is  secured  and 
kept  from  outrunning  the  judgments  of  God  that 
are  in  pursuit  of  him;  the  gin  shall  take  him  by  the 
heel.  He  can  no  more  escape  the  divine  wrath  that 
is  in  pursuit  of  him,  than  a  man,  so  held,  can  flee 
from  the  pursuer.  God  knows  how  to  reserve  the 
wicked  for  the  day  of  judgment,  2  Pet.  ii.  9. 

1 1 .  Terrors  shall  make  him  afraid  on 
every  side,  and  shall  drive  him  to  his  feet. 

12,  His  strength  shall  be  hunger-bitten, 
and  destruction  shall  he  ready  at  his  side. 

1 3,  It  shall  devour  the  strength  of  his  skin  : 
even  the  first-born  of  death  shall  devour  his 
strength.  14.  His  confidence  shall  be  root- 
ed out  of  his  tabernacle  ;  and  it  shall  bring 
him  to  the  king  of  terrors.  15,  It  shall 
dwell  in  his  tabernacle,  because  it  is  none 
of  his :  brimstone  shall  be  scattered  upon  his 
habitation.  16.  His  roots  shall  be  dried  up 
beneath,  and  above  shall  his  branch  be  cut 
off,  17.  His  remembrance  shall  perish 
from  the  earth,  and  he  shall  have  no  name 
in  the  street.  18.  He  shall  be  driven  from 
light  into  darkness,  and  chased  out  of  the 
vvoild.     1 9,  He  shall  neither  have  son  nor 

Vol.  III.— M 


JOB,  XVIIl.  89 

nephew  among  his  people,  nor  any  remain- 
ing in  his  dwellings.  20.  They  that  conH; 
after  him  shall  be  astonished  at  his  day,  as 
tliey  that  went  before  were  affrighted.  21 
Surely  such  are  the  dwellings  of  the  wicked, 
and  this  is  the  place  of  him  that  knoweth 
not  God. 


Bildad  here  describes  the  destruction  itself  which 
wicked  people  are  reserved  for  in  the  other  world, 
and  which,  in  some  degree,  often  seizes  them  in 
this  world.  Come,  and  see  what  a  miserable  con- 
dition the  sinner  is  in,  when  his  day  comes  to  fall. 

I.  See  him  disheartened  and  weakened  by  conti- 
nual terrors,  arising  from  the  sense  of  his  own  guilt 
and  the  dread  of  God's  wrath;  (f.  11,  12.)  Terror 
.shall  7nake  him  afraid  07i  every  side:  the  terrors  of 
his  own  conscience  shall  haunt  him,  so  that  he  shall 
never  be  easy;  wherever  he  goes,  these  shall  follow 
him,  which  way  soever  he  looks,  these  shall  stare 
him  in  the  face.  It  will  make  him  tremble  to  see 
himself  fought  against  by  the  whole  creation,  to  see 
Heaven  frowning  on  him,  hell  gaping  for  him,  and 
earth  sick  of  him.  He  that  carries  his  own  accuser, 
and  his  own  tormentors,  always  in  his  bosom,  can- 
not but  be  afraid  on  every  side.  This  will  drive 
him  to  his  feet,  like  the  malefactor,  who,  being  con- 
scious of  his  guilt,  flees  when  none  pursues,  rxow 
xxviii.  1.  But  his  feet  will  do  him  no  service,  they 
are  fast  in  the  snare,  v.  9.  The  sinner  may  as  soon 
overpower  the  divine  omnipotence,  as  overrun  the 
divine  omniscience,  Amos  ix.  2,  3. 

No  marvel  that  the  sinner  is  dispirited,  and  dis- 
tracted with  fear,  for,  1.  He  sees  his  ruin  ap- 
proaching; destruction  shall  be  ready  at  his  side,  to 
seize  him  whenever  justice  gives  the  word,  so  that 
he  is  brought  into  desolation  in  a  moment,  Ps.  Ixxiii. 
19.  2.  He  feels  himself  utterly  unable  to  grapple 
with  it,  either  to  escape  it,  or  to  bear  up  under  it. 
That  which  he  relied  upon  as  his  strength,  (his 
wealth,  power,  pomp,  friends,  and  the  hardiness 
of  his  own  spirit,)  shall  fail  him  in  the  time  of  need, 
and  be  hungei--bitten,  that  is,  it  shall  do  him  no 
more  service  than  a  famished  man,  pining  away  for 
hunger,  would  do  in  work  or  war.  The  case  being 
thus  with  him,  no  marvel  that  he  is  a  terror  to  him- 
self. Note,  The  way  of  sin  is  a  way  of  fear,  and 
leads  to  everlasting  confusion,  of  which  the  present 
teri'ors  of  an  imjjure  and  unpacified  conscience  are 
earnests,  as  they  were  to  Cain  and  Judas. 

II.  See  him  devoured  and  swallowed  up  by  a 
miserable  death;  and  miserable  indeed  a  wicked 
man's  death  is,  how  secure  and  jovial  soever  his 
life  was. 

1.  See  him  dying,  arrested  by  the  first  bom  of 
death,  some  disease,  or  some  stroke  that  has  in  it 
a  more  than  ordinary  resemblance  of  death  itself; 
so  great  a  death,  as  it  is  called,  (2  Cor.  i.  10.)  a 
messenger  of  death,  that  has  in  it  an  uncommon 
strength  and  terror:  the  harbingers  of  death  rferour 
the  strength  of  his  skin,  they  bring  rottenness  into 
his  bones,  and  consume  them.  His  confidence  shall 
then  be  rooted  out  of  his  tabernacle;  {x>.  14.)  that  is, 
all  that  he  trusts  to,  for  his  support,  shall  be  taken 
from  him,  and  he  shall  have  nothing  to  rely  upon, 
no  not  his  own  tabernacle.  His  own  soul  was  his 
confidence,  but  that  shall  be  rooted  out  of  the  ta- 
bernacle of  the  body,  as  a  tree  that  cumbered  the 
ground.     Thy  soul  shall  be  required  of  thee. 

2.  See  him  dead,  and  see  his  case  then  with  an 
eye  of  faith.  (1.)  He  is  then  brought  to  the  king 
of  terrors.  He  was  surrounded  with  terrors  while 
he  lived,  (x'.  11.)  and  death  was  the  king  of  all 
those  terrors;  they  fought  against  the  sinner  in 
death's  name,  for  it  is  by  reason  of  death  that  sin- 


90 


JOB,  XIX. 


ners  are,  all  their  lifetime,  subject  to  bondage,  (Heb. 
ii.  15. )  and,  at  length,  they  will  be  brought  to  that 
which  they  so  long  feared,  as  a  captive  to  the  con- 
queror. Death  is  terrible  to  nature;  our  Saviour 
himself  prayed,  Father,  save  me  from  this  hour; 
but  to  the  wicked  it  is,  in  a  special  manner,  the  king- 
of  terrors,  both  as  it  is  a  period  to  that  life  in  which 
they  placed  their  happiness,  and  a  passage  to  that 
life  where  they  will  find  their  endless  misery.  How 
happy  then  are  the  saints,  and  how  much  indebted 
to  the  Lord  Jesus,  by  whom  death  is  so  far  abolish- 
ed, and  the  pi'operty  of  it  altered,  that  this  king  of 
terrors  is  become  a  friend  and  servant!  (2.)  He  is 
then  driven  from  light  into  darkness;  (y.  18.)  from 
the  light  of  this  world,  and  his  prosperous  condition 
in  it,  into  darkness,  the  darkness  of  the  grave,  the 
darkness  of  hell,  into  utter  darkness,  never  to  see 
light,  (Ps.  xlix.  19.)  not  the  least  gleam,  nor  any 
hopes  of  it.  (3. )  He  is  then  chased  out  of  the  world, 
hurried  and  dragged  away  by  the  messengers  of 
death,  sore  against  his  will;  chased  as  Adam  out  of 
paradise,  for  the  world  is  his  paradise.  It  intimates 
that  he  would  fain  stay  here,  he  is  loath  to  depart, 
but  go  he  must;  all  the  world  is  weary  of  him,  and 
therefore  chases  him  out,  as  glad  to  be  rid  of  him. 
This  is  death  to  a  wicked  man. 

III.  See  his  family  sunk  and  cut  off,  v.  15.  The 
wrath  and  curse  of  God  light  and  lie,  not  only  upon 
his  head  and  heart,  but  upon  his  house  too,  to  con- 
sume it,  with  the  timber  and  atones  thereof,  Zech. 
v.  4.  Death  itself  shall  dwell  in  his  tabernacle,  and, 
having  expelled  him,  shall  take  possession  of  his 
house,  to  the  terror  and  destruction  of  all  that  he 
leaves  behind;  even  the  dwelling  shall  be  ruined 
for  the  sake  of  its  owner,  brimstone  shall  be  scat- 
tered ufion  his  habitation,  rained  upon  it  as  upon 
Sodom,  to  the  destruction  of  which  this  seems  to 
have  reference.  Some  think  he  here  upbraids  Job 
with  the  burning  of  his  sheep  and  servants  with  fire 
from  heaven.  The  reason  is  here  given  why  his 
tabernacle  is  thus  marked  for  ruin,  because  it  is 
none  of  his;  that  is,  it  was  unjustly  got,  and  kept 
from  the  rightful  owner,  and  therefore  let  him  not 
pr;pect  either  the  comfort  or  the  continuance  of  it. 

His  children  shall  perish,  either  with  him  or  after 
him,  V.  16.  So  that  his  roots  being  in  his  own  person 
dried  up.  beneath,  above,  his  branch,  every  child  of 
his  family,  shall  be  cut  off.  Thus  the  houses  of  Jero- 
boam, Baasha,  and  Ahab  were  cut  off;  none  that  de- 
scended from  them  were  left  alive.  They  who  take 
root  in  the  earth,  may  expect  it  will  thus  be  dried 
up;  but  if  we  be  rooted  in  Christ,  even  our  leaf  shall 
not  wither,  much  less  shall  our  branch  be  cut  off. 
Those  who  consult  the  true  honour  of  their  family, 
and  the  welfare  of  its  branches,  will  be  afraid  of 
withering  it  by  sin.  The  extirpation  of  the  sinner's 
family  is  mentioned  again ;  (y.  19. )  He  shall  nei- 
ther have  son  nor  nefihenv,  child  nor  grandchild,  to 
enjoy  his  estate,  and  bear  up  his  name,  nor  shall 
there  be  any  remaining  in  his  dwelling  akin  to  him. 
Sin  entails  a  curse  upon  posterity,  and  the  iniquity 
of  the  fathers  is  often  visited  upon  the  children. 
Herein,  also,  it  is  probable  that  Bildad  reflects  upon 
the  death  of  Job's  children  and  servants,  as  a  fur- 
ther proof  of  his  being  a  wicked  man;  whereas  all 
that  are  written  childless,  are  not  thereby  written 
graceless;  there  is  a  name  better  than  that  of  sons 
and  daughters. 

IV.  See  his  memory  buried  with  him,  or  made 
odious;  he  shall  either  be  forgotten  or  spoken  of 
with  dishonour;  {v.  17.)  His  remembrance  shall 
tierish  from  the  earth;  and  if  it  perish  from  thence, 
it  perishes  wholly,  for  it  was  never  written  in  hea- 
ven, as  the  names  of  the  saints  are,  Luke  x.  20. 
^11  his  honour  shall  he  laid  and  lost  in  the  dust,  or 
stVmed  with  perpetual  infamv,  so  that  hesh  '11  have 
no  name  in  the  street,  departing  without  being  de- 


sired. Thus  the  judgments  of  God  follow  him,  af- 
ter death,  in  this  world,  as  an  indication  of  the 
misery  his  soul  is  in  after  death,  and  an  earnest  of 
that  everlasting  shame  and  contempt  to  which  he 
shall  rise  in  the  great  day.  The  memory  of  the 
just  is  blessed,  but  the  name  of  the  wicked  shall  rot, 
rrov.  X.  7. 

V.  See  a  universal  amazement  at  his  fall,  v,  20. 
They  that  see  it  are  affrighted,  so  sudden  is  the 
change,  so  dreadful  the  execution,  so  threatening 
to  all  about  him;  and  they  that  come  after,  and 
hear  the  report  of  it,  are  astonished  at  it;  their  ears 
are  made  to  tingle,  and  their  hearts  to  tremble,  and 
they  cry  out,  J^ord,  how  terrible  art  thou  in  thy 
judgments!  A  place  or  person,  utterly  ruined,  is 
said  to  be  made  an  astonishment,  Deut.  xxviii.  37. 
2  Chron.  vii.  21.  Jer.  xxv.  9,  18.  Horrible  sins 
bring  strange  punishments. 

Lastly,  See  all  this  averred  as  the  unanimous 
sense  of  the  patriarchal  age,  grounded  upon  their 
knowledge? of  God,  and  their  many  observations  of 
his  providence;  {v.  21.)  Surely  such  are  the  dwel- 
lings of  the  wicked,  and  this  is  the  place,  this  the 
condition,  of  him  that  knows  not  God!  See  here 
what  is  the  beginning,  and  what  is  the  end,  of  the 
wickedness  of  this  wicked  world.  1.  The  beginning 
of  it  is  ignorance  of  God,  and  it  is  a  wilful  ignorance, 
for  there  is  that  to  be  known  of  him  which  is  suffi- 
cient to  leave  them  for  ever  inexcusable.  They 
know  not  God,  and  then  they  commit  all  sin;  Pha- 
raoh knows  not  the  Lord,  and  therefore  will  net 
obey  his  voice.  2.  The  end  of  it,  and  that  is  utter 
destruction.  Such,  so  miserable,  are  the  dwellings 
of  the  wicked.  Vengeance  will  be  taken  of  those 
that  know  not  God,  2  Thess.  i.  8.  For  those  whom 
he  has  not  honour  from,  he  will  get  him  honour 
upon.  Let  us  therefore  stand  in  awe  and  not  sin, 
for  it  will  certainly  be  bitterness  in  the  latter  end. 

CHAP.  XIX.  " 

This  chapter  is  Job's  answer  to  Bildad's  discourse  in  the 
foregoing  chapter.  Though  his  spirit  was  grieved  and 
much  heated,  and  Bildad  was  very  peevish,  3  et  he  gave 
him  leave  to  say  all  he  designed  to  say,  and  did  not  break 
in  upon  him  in  the  midst  of  his  argument;  but,  when  he 
had  done,  he  gave  him  a  fair  answer;  in  which,  I.  He 
complains  of  unkind  usage.  And  very  unkindly  he 
takes  it,  1.  That  his  comforters  added  to  his  alHiction, 
v.  2. .  7.  2.  That  his  God  was  the  Author  of  his  afflic- 
tion, v.  8 . .  12.  3.  That  his  relations  and  friends  were 
strange  to  him,  and  shy  of  him,  in  his  affliction,  v.  13  . .  19. 
4.  That  he  had  no  compassion  shown  him  in  his  affliction, 
V.  20..  22.  II.  He  comforts  himself  with  the  believing 
hopes  of  happiness  in  the  other  world,  though  he  had  so 
little  comfort  in  this,  making  a  very  solemn  confession 
of  his  faith,  with  a  desire  that  it  might  be  recorded  as  an 
evidence  of  his  sincerity,  v.  23  . .  27.  HI.  He  concludes 
with  a  caution  to  his  friends  not  to  persist  in  their  hard 
censures  of  him,  v.  28,  29.  If  the  remonstrance  Job 
here  makes  of  his  grievances  may  serve  sometimes  to 
justify  our  complaints,  yet  his  cheerful  views  of  the  fu- 
ture state,  at  the  same  time,  may  shame  us  Christians, 
and  may  serve  to  silence  our  complaints,  or,  at  least,  to 
balance  them. 

1 .  f  I  "^HEN  Job  answered  and  said,  2. 
JL  How  long  will  ye  vex  my  soul,  and 
break  me  in  pieces  with  words  ?  3.  These 
ten  times  have  ye  reproached  me :  you  are 
not  ashamed  that  you  make  yourselves 
strange  to  me.  4.  And  be  it  indeed  that  1 
have  erred,  mine  error  remaineth  with  my- 
self. 5.  If  indeed  ye  will  mn^mfy  i/07irselves 
against  me,  and  plead  against  me  my  re- 
proach ;  6.  Know  now  that  God  hath 
overthrown  me,  and  hath  compassed  me 
with  his  net.    7.  Behold,  I  cry  out  of  wrong, 


JOB,  XIX. 


but  I  am  not  heard:  I  cry  aloud,  but  there 
is  no  judgment. 

Job's  friends  had  passed  a  very  severe  censure 
upon  him  as  a  wicked  man,  because  he  was  so 
gi'ie\oiisly  afliicted;  now  here  he  tells  them  how 
ill  he  took  it  to  be  so  censured.  Bildad  had  twice 
begun  with  a  How  long;  {ch.  xviii.  2.)  and  there- 
fore Job,  being  now  to  answer  him  particularly,  be- 
guis  with  a  Honv  long  too,  v,  2.  What  is  not  liked, 
is  commonly  thought  long;  but  Job  had  more  reason 
to  think  tliem  long  who  assaulted  him,  than  they 
had  to  think  him  long,  who  only  vindicated  himself. 
Better  cause  may  be  shown  for  defending  ourselves, 
if  we  have  right  on  our  side,  than  for  offending  our 
bretliren,  though  we  have  right  on  our  side.  Now 
observe  here, 

I.  How  he  describes  their  unkindness  to  him,  and 
what  account  he  gives  of  it.  1.  They  vexed  his 
soul,  and  that  is  more  grievous  than  tlie  vexation  of 
the  bones,  Ps.  \  i.  2,  3.  They  were  his  friends,  they 
came  to  comfort  him,  pretended  to  counsel  him  for 
the  best;  but,  with  a  great  deal  of  gravity,  and  af- 
fectation of  wisdom  and  piety,  they  set  themselves 
to  rob  him  of  the  only  comfort  he  had  now  left  him 
in  a  good  God,  a  good  conscience,  and  a  good  name; 
and  this  vexed  him  to  the  heart.  2.  I'liey  drake 
him  in  fiieces  with  words,  and  those  were  surely 
hard  and  very  cruel  words  that  would  break  a  man 
to  pieces:  they  grieved  him,  and  so  brake  him;  and 
therefore  there  will  be  a  reckoning  hereafter  for 
all  the  hard  speeches  spoken  against  Christ  and  his 
people,  Jude  15.  3.  They  reproached  him,  {v.  3.) 
gave  him  a  bad  character,  and  laid  to  his  charge 
tilings  that  he  knew  not.  To  an  ingenuous  mind 
reproach  is  a  cutting  thing.  4.  They  made  them- 
selves strange  to  him,  were  shy  of  him,  now  that  he 
was  in  his  troubles;  they  did  not  know  him,  {ch.  ii. 
12.)  were  not  free  with  him,  as  they  used  to  be 
when  he  was  in  his  prosperity.  Those  are  govern- 
ed by  the  spirit  of  the  world,  and  not  by  any  princi- 
ples of  true  honour  or  love,  who  make  themselves 
strange  to  their  friends,  or  God's  friends,  when  they 
are  in  trouble:  a  friend  loves  at  all  times.  5.  They 
not  only  estranged  themselves  from  him,  but  mag- 
nijied  themselves  against  him;  {y.  5.)  not  only 
looked  shy  of  him,  but  looked  big  upon  him,  and 
insulted  over  him,  magnifying  themselves,  to  de- 
press him.  It  is  a  mean  thing,  it  is  a  base  thing, 
thus  to  trample  upon  those  that  are  down.  6.  They 
fileaded  against  him  his  reproach,  that  is,  they  made 
use  of  his  affliction  as  an  argument  against  him  to 
prove  him  a  wicked  man.  They  should  have  plead- 
ed for  him  his  integrity,  and  helped  him  to  take  the 
comfort  of  that  under  his  affliction,  and  so  have 
pleaded  that  against  his  reproach,  as  St.  Paul; 
(2  Cor.  i.  12. )  but,  instead  of  that,  they  pleaded  his 
reproach  against  his  integrity,  which  was  not  only 
unkind,  but  very  unjust;  for  where  shall  we  find  an 
nonest  man,  if  reproach  may  be  admitted  for  a  plea 
against  him? 

II.  How  he  aggravates  their  unkindness.  1.  They 
Had  thus  abused  him  often;  {v.  3.)  These  ten  times 
ye  have  reproached  me,  that  is,  very  often,  as  Gen. 
xxxi.  7.  Numb.  xiv.  22.  Five  times  they  had 
spoken,  and  eveiy  speech  was  a  double  reproach. 
He  spake  as  if  he  had  kept  a  particular  account  of 
their  reproaches,  and  could  tell  just  how  many  they 
were:  it  is  but  a  peevish  and  unfriendly  thing  to  do 
so,  and  looks  like  a  design  of  retaliation  and  revenge: 
we  better  befriend  our  own  peace  by  forgetting  in- 
juries and  unkindnesses,  than  by  remembering  them 
and  scoring  them  up.  2.  They  continued  still  to  do 
it,  and  seemed  resolved  to  persist  in  it;  "How  long 
will  ye  do  it ?"  v.  2,  5.  "I  see  you  will  magnify 
yourselves  against  me,  notwithstanding  all  I  have 
said  in  mine  own  justification. "    Those  that  speak 


91 

too  much,  seldom  tnink  they  have  said  enough; 
and,  when  the  mouth  is  opened  in  passion,  the  ear 
IS  shut  to  reason.  3.  Tliey  were  not  ashamed  of 
what  they  did,  v.  3.  They  had  reason  to  be  ashamed 
of  their  hard-heaitedness,  so  ill  becoming  men,  and 
their  uncharitableness,  so  ill  becoming  good  men,  and 
their  deceitfulness,  so  ill  becoming  friends;  but  were 
they  ashamed?  No,  though  they  were  told  of  it  again 
and  again,  yet  they  could  not  blush. 

III.  How  he  answers  their  harsh  censures,  by 
showing  them  that  what  they  condemned  was  capa- 
ble of  excuse,  which  they  ought  to  have  considered. 

1.  The  errorsof  his  judgment  were  excusable;  {v. 
4. )  "Beit  indeed  that  I  have  erred,  that  I  am  in  the 
wrong  through  ignorance  or  mistake,"  which  may 
well  be  supposed  concerning  men,  concerning  good 
men;  Humanum  est  'errare — Error  cleaves  to  hu- 
manity; and  we  must  be  willing  to  suppose  it  con- 
cerning ourseh  es.  It  is  folly  to  think  ourselves  in- 
fallible. "  But  be  it  so,"  said  Job,  '•  mine  error  re- 
maineth  with  myself,"  that  is,  "1  speak  according 
to  the  best  of  my  judgment,  with  all  sincerity,  and 
not  from  a  spirit  of  contradiction."  Or,  "If  I  be 
in  an  error,  I  keep  it  to  myself,  and  do  not  impose 
it  upon  others  as  you  do.  I  only  prove  myself  and 
my  own  work  by  it,  I  meddle  not  with  other  people, 
either  to  teach  them  or  to  judge  them."  Men's 
errors  are  the  more  excusable,  if  they  keep  them 
to  themselves,  and  do  not  disturb  others  with  them. 
Hast  thou  faith?  Have  it  to  thyself.  Some  give  this 
sense  of  these  words;  "If  I  be  in  an  error,  it  is  I 
that  must  smart  for  it;  and  therefore  you  need  not 
concern  yourselves;  nay,  it  is  I  that  do  smart,  and 
smart  severely,  for  it;  and  therefore  you  need  not 
add  to  my  misery  by  your  reproaches." 

2.  The  breakings  out  of  his  passion,  though  net 
justifiable,  yet  were  excusable,  considering  the  vast- 
ness  of  his  grief,  and  the  extremity  of  his  misery. 
"It  you  will  go  on  to  cavil  at  every  complaining 
word  I  speak,  will  make  the  worst  of  it,  and  im- 
prove it  against  me,  yet  take  the  cause  of  the  com- 
plaint along  with  you,  and  weigh  that,  before  you 
pass  a  judgment  upon  the  complaint,  and  turn  it  to 
my  reproach:  know  then  that  God  has  overcome 
me."  v.  6.  Three  things  he  would  have  them  con- 
sider, (1.)  That  his  trouble  was  very  great.  He 
was  overthrown,  and  could  not  help  himself,  en- 
closed as  in  a  net,  and  could  not  get  out.  (2. )  That 
God  was  the  Author  of  it,  and  that  in  it  he  fought 
against  him:  "  It  was  his  hand  that  overthrew  me, 
it  is  in  his  net  that  I  am  enclosed;  and  therefore  ycu 
need  not  appear  against  me  thus;  I  have  enough  to 
do  to  grapple  with  God's  displeasure,  let  me  not 
have  yours  also.  Let  God's  controversy  with  me 
be  ended,  before  you  begin  yours."  It  is  barbarous 
to  persecute  him  whom  God  hath  smitten,  and  to 
talk  to  the  grief  of  one  whom  he  hath  wounded,  Ps. 
Ixix.  26.  (3. )  That  he  could  not  obtain  any  hope 
of  the  redress  of  his  grievances,  v.  7.  He  com- 
plained of  his  pain,  but  got  no  ease;  begged  to  know 
the  cause  of  his  afflictions,  but  could  not  discover  it; 
appealed  to  God's  tribunal  for  the  clearing  of  his 
innocency,  but  could  not  obtain  a  hearing,  much 
less  a  judgment,  upon  his  appfeal ;  I  cry  out  of  wrong, 
but  I  am  not  heard.  God,  for  a  time,  may  seem  to 
turn  away  his  ear  from  his  people,  to  be  angry  at 
their  prayers,  and  overlook  their  appeals  to  him, 
and  they  must  be  excused  if,  in  that  case,  they  com- 
plain bitterly.     Woe  unto  us  if  God  be  against  us! 

8.  He  hath  fenced  up  my  way  that  I  can- 
not pass,  and  he  hath  set  darkness  in  my 
paths.  9.  He  hath  stripped  me  of  my  glory, 
and  taken  the  crown  from  my  head.  1 0. 
He  hath  destroyed  me  on  every  side,  and  1 
am  gone:  and  mv  hope  hath  he  removed 


92 


JOB,  XIX. 


like  a  tree.  11.  He  hath  also  khidled  his 
wrath  against  me,  and  lie  counteth  me  unto 
him  as  one  of  his  enemies.  1 2.  His  troops 
come  together,  and  raise  up  their  way 
against  me,  and  encamp  round  about  my 
tabernacle.  1 3.  He  hath  put  my  brethren 
far  from  me,  and  mine  acquaintance  are 
verily  estranged  from  me.  1 4.  iVJy  kinsfolk 
have  failed,  and  my  familiar  friends  have 
foi  gotten  me.  15.  They  that  dwell  in  my 
house,  and  my  maids,  count  me  for  a  stran- 
ger: I  am  an  alien  in  their  sight.  16.  I 
called  my  servant,  and  he  gave  me  no  an- 
swer: I  entreated  him  with  my  mouth.  17. 
My  breath  is  strange  to  my  wife,  though  I 
enti-eated  for  the  children's  sake  of  mine  own 
body.  18.  Yea,  young  children  despised 
me;  I  arose,  and  they  spake  against  me. 
1 9.  All  my  inward  friends  abhorred  me : 
and  they  whom  I  loved  are  turned  against 
me.  20.  My  bone  cleaveth  to  my  skin  and 
to  my  flesh,  and  I  am  escaped  with  the  skin 
of  my  teeth.  21.  Have  pity  upon  me,  have 
pity  upon  me,  O  ye  my  friends;  for  the 
hand  of  God  hath  touched  me.  22.  Why 
do  ye  persecute  me  as  God,  and  are  not 
satisfied  with  my  flesh  ? 

Bildad  had  very  disingenuously  perverted  Job's 
complaints,  by  making  them  the  description  of  the 
miserable  condition  of  a  wicked  man;  and  yet  lie 
repeats  them  here,  to  move  their  pity,  and  to  work 
upon  their  good  nature,  if  they  had  any  left  in  them. 

I.  He  complains  of  the  tokens  of  God's  displeasure 
which  he  was  under,  and  which  infused  the  worm- 
wood and  gall  into  the  affliction  and  misery.  How 
doleful  are  the  accents  of  his  complaints;  {v.  11.) 
"  He  hath  kindled  his  wrath  against  me,  which 
flames  and  terrifies  me,  which  burns  and  pains  me. " 
What  is  the  fire  of  hell  but  the  wrath  of  God?  Sear- 
ed consciences  will  feel  it  hereafter,  but  do  not  fear 
it  now.  Enlightened  consciences  fear  it  now,  but 
shall  not  feel  it  hereafter.  Job's  present  apprehen- 
sion was,  that  God  counted  him  as  one  of  his  ene- 
mies; and  yet,  at  the  same  time,  God  lo\'ed  him, 
and  gloried  in  him,  as  his  faithful  friend.  It  is  a 
gross  mistake,  but  a  very  common  one,  to  think 
that  whom  God  afflicts,  he  treats  as  his  enemies; 
whereas,  on  the  contrary,  as  many  as  he  loves,  he 
rebukes  arid  chastens;  it  is  the  discipline  of  his  sons. 

Which  way  soever  Job  looked,  he  thought  he  saw 
the  tokens  of  God's  displeasure  against  him. 

1.  Did  he  look  back  upon  his  former  prosperity? 
He  saw  God's  hand  putting  an  end  to  that;  {v.  9.) 
"  He  has  strifified  me  of  my  glory,  my  wealth, 
honour,  power,  and  all  the  opportunity  I  had  of 
doing  good;  my  children  were  my  glory,  but  I  have 
lost  them ;  and  whatevernvas  a  crown  to  my  head, 
he  has  taken  it  from  me,  and  has  laid  all  mine 
honour  in  the  dust."  See  the  vanity  of  worldly 
glory,  it  is  what  we  may  be  soon  stripped  of;  and 
whatever  strips  us,  we  must  see  and  own  God's 
hand  in  it,  and  comply  with  his  design. 

2.  Did  he  look  down  upon  his  present  troubles? 
He  saw  God  giving  them  their  commission,  and 
their  orders  to  attack  him.  They  are  his  troops, 
that  act  by  his  direction,  which  encamfi  against  me, 
V.  12.  It  did  not  so  much  trouble  him,  that  his 
miseries  came  upon  him  in  troops,  as  that  they 


were  Gcd's  troops,  m  whom  it  seemed  as  if  God 
fouglit  against  him,  and  intended  liis  dtst  iictirn. 
(iod's  troops  encamfied  rAiud  hm  tar.('v:uviv,  .;S 
soldiers  lay  siege  to  a  strong  city,  cutting  i  ff"all  pn  - 
visions  from  being  brought  into  it,  and  battering  it 
continually ;  thus  was  Job's  tabernacle  besieged 
Time  was  when  God's  hosts  encamped  round  him 
for  safety;  Hast  thou  not  made  a  hedge  about  him/ 
Now,  on  the  contrary,  they  surrounded  hin>,  to  his 
terror,  and  destroyed  him  on  every  side,  v.  10. 

3.  Did  he  look  forward  for  deliverance?  He  saw 
the  hand  of  God  cutting  off  all  hopes  of  that;  {v.  8. ) 
*'//(?  hath  fenced  ufi  my  way,  that  I  cannot  fiass; 
I  have  now  no  way  left  to  help  myself,  either  to 
extricate  myself  out  of  my  tn  ubles,  or  to  ease  my- 
self under  them.  Would  I  make  any  motion,  take 
any  steps,  toward  deliverance?  I  find  my  way  hedged 
ufi;  I  cannot  do  what  I  would;  nay,  if  1  would  please 
myself  with  the  prospect  of  a  deli\  erance  herei.fter, 
I  cannot  do  it;  it  is  not  only  out  of  my  reacli,  but 
out  of  my  sight;  God  hath  set  darkness  in  my  paths, 
and  there  is  none  to  tell  me  how  long,"  Ps.  Ixxiv. 
9.  He  concludes;  {y.  10.)  "I  am  gone,  quite  lest 
and  undone  for  this  world;  my  hofxe  hath  he  removed 
like  a  tree,  cut  down,  or  plucked  up  by  the  roots, 
which  will  ne\  er  grow  again."  Hope  in  this  life  is  a 
perishing  thing,  but  the  hope  of  good  men,  when  it 
is  cut  off  from  this  world,  is  but  removed  like  a  tree, 
transplanted  from  this  nursery  to  the  garden  of  the 
Lord.  We  shall  have  no  reason  to  complain,  if 
God  thus  remove  our  hopes  from  the  sand  to  the 
rock,  from  things  temporal  to  things  eternal. 

II.  He  complains  of  the  imkindness  of  his  reh.- 
tions,  and  of  all  his  old  acquaintance.  In  this  also 
he  owns  the  hand  of  God;  {v.  13.)  He  has  put  my 
brethren  far  from  me,  that  is,  "  He  has  laid  those 
afflictions  upon  me,  which  frighten  them  from  me, 
and  make  them  stand  aloof  from  my  sores."  As  it 
was  their  sin,  God  was  not  the  Author  of  it;  it  s 
Satan  that  alienates  men's  minds  from  their  brethren 
in  affliction;  but  as  it  was  Job's  trouble,  (lod  ordered 
it  for  the  completing  of  his  trial.  As  we  must  eye 
the  hand  of  God  in  all  the  injuries  we  recei\  e  from 
our  enemies,  (the  Lord  bade  Shimei  curse  Da\  id,) 
so  also  in  all  the  slights  and  unkindnesses  we  receive 
from  our  friends,  which  will  help  us  to  bear  them 
the  more  patiently.  Every  creature  is  that  to  us, 
(kind  or  unkind,  comfortable  or  uncomfortable,) 
which  God  makes  it  to  be:  yet  this  does  not  excu^e 
Job's  relations  and  friends  from  the  guilt  of  horrid 
ingratitude  and  injustice  to  him,  which  he  had  rea- 
son to  complain  of;  few  could  have  borne  it  so  well 
as  he  did.     He  takes  notice  of  the  unkindness, 

1.  Of  his  kindred  and  acquaintance,  his  neigh- 
bors, and  such  as  he  had  formerly  been  familiar  with, 
who  were  bound  by  all  the  laws  of  friendship  and 
civility  to  concern  themselves  for  him,  to  visit  hint, 
and  inquire  after  him,  and  to  be  ready  to  do  liim  alt 
the  good  offices  that  lay  in  their  power;  yet  these 
were  estranged  from  him,  {v.  13.)  they  took  no 
more  care  about  him  than  if  he  had  been  a  strangei 
whom  they  never  knew.  His  kinsfolk,  who  chiim- 
ed  relation  to  him  when  he  was  in  ])rosperity,  imw 
failed  him;  they  came  short  of  their  former  profts- 
sions  of  friendship  to  him,  and  his  present  exyiec- 
tations  of  kindness  from  them.  Even  his  fimil'ar 
fi'iends,  whom  he  was  mindful  of,  had  now  f  rgotten 
him,  had  forgotten  both  his  former  friendliness  to 
them  and  his  present  miseries:  they  had  heard  of  his 
troubles,  and  designed  him  a  visit;  but  truly  they 
forgot  it,  so  little  affected  were  they  with  it. 

Nay,  his  inward  friends,  the  men  of  his  secret, 
whom  he  was  most  intimate  with,  and  laid  in  his 
bosom,  not  only  forgot  him,  but  abhorred  him,  kept 
as  far  off  him  as  they  could,  because  he  was  poor, 
and  could  not  entertain  them  as  he  used  to  do,  ami 
because  he  was  sore,  and  a  loathsome  spcctpclc 


JOB,  XIX. 


93 


I'hose  whom  he  loved,  and  who  therefore  were 
worse  tlian  publicans  if  they  did  not  love  him  now 
that  he  was  in  distress,  not  only  turned  from  him,  i)ut 
were  turned  against  him,  and  did  all  they  could  to 
make  him  odious,  so  to  justify  themselves  in  being  so 
strange  to  him,  v.  19.  So  uncertain  is  the  friend- 
ship of  men;  but,  if  God  be  our  Friend,  he  will  not 
fail  us  in  a  time  of  need.  But  let  none  that  pretend 
either  to  humanity  or  Christianity,  ever  use  their 
friends  as  Job's  friends  used  him:  adversity  is  the 
proof  of  friendship. 

2.  Of  his  domestics  and  family-relations.  Some- 
times, indeed,  we  find  that,  beyond  our  expectation, 
there  is  a  friend  that  sticks  closer  than  a  brother; 
but,  at  least,  the  master  of  a  family  expects  to  be  at- 
lended  on,  and  taken  care  of,  by  those  of  his  family, 
e\  en  then  when,  through  weakness  of  body  or  mind, 
he  is  become  despicable  to  others.  But  poor  Job  was 
misused  ijy  his  own  family,  and  some  of  his  worst 
foes  were  those  of  his  own  house.  He  mentions  not 
his  childi-en,  they  were  all  dead,  and  we  may  sup- 
pose that  the  unkindness  of  his  surviving  relations 
made  him  lament  the  death  of  his  children  so  much 
the  more:  "If  they  had  been  alive,"  (would  he 
think,)  "I  should  have  had  comfort  in  them."  As 
for  those  that  were  now  about  him, 

(1.)  His  own  servants  slighted  him:  his  maids  did 
not  attend  him  in  his  illness,  but  counted  him  for  a 
stranger  and  an  alien,  v.  15.  His  other  servants 
never  heeded  him;  if  he  called  to  them  they  would 
not  come  at  his  call,  but  pretended  that  they  did 
not  hear  him.  It  he  asked  them  a  question,  they 
would  not  vouchsafe  to  give  him  an  answer,  v.  16. 
Job  had  been  a  good  master  to  them,  and  did  not 
desfiise  their  cause  when  they  fileaded  with  him, 
(ch.  xxxi.  13. )  and  yet  they  were  rude  to  him  now, 
and  despised  his  cause  when  he  pleaded  with  them. 
We  must  not  think  it  strange  if  we  receive  evil  at 
the  hand  of  those  from  whom  we  have  deserved 
well.  Though  he  was  now  sickly,  yet  he  was  not 
cross  with  his  servants,  and  imperious,  as  is  too  com- 
mon, but  he  entreated  his  servants  with  his  mouth, 
when  he  had  authority  to  command:  and  yet  they 
would  not  be  civil  to  him,  neither  kind  nor  just. 
Note,  Those  that  are  sick  and  in  sorrow  are  apt  to 
take  things  ill,  and  be  jealous  of  a  slight,  and  to  lay 
to  heart  the  least  unkindness  done  to  them:  when 
Job  was  in  affliction,  even  his  servants'  neglect  of 
him  troubled  him. 

(2.)  But,  one  would  think,  when  all  forsook  him, 
the  wife  of  his  bosom  should  have  been  tender  of 
him:  no,  because  he  would  not  curse  God  and  die, 
as  she  persuaded  him,  his  breath  was  strange  to  her 
too,  she  did  not  care  for  coming  near  him,  nor  took 
any  notice  of  what  he  said,  v.  17.  Though  he  spake 
to  her,  not  with  the  authority,  but  with  the  tender- 
ness, of  a  husband,  did  not  command,  but  entreated 
her  by  that  conjugal  love  which  their  children  were 
the  pledges  of,  yet  she  regarded  him  not.  Some 
read  it,  '•  Though  I  lamented,  or  bemoaned  my- 
self, for  the  children,"  that  is,  "  for  the  death  of  the 
children  of  my  own  body;"  an  affliction  in  which 
she  was  equally  concerned  with  him.  Now,  it  ap- 
peared, the  Devil  spared  her  to  him,  not  only  to  be 
tiis  tempter,  but  to  be  his  tormentor.  By  what  she 
said  to  him  at  first.  Curse  God  and  die,  it  appeared 
that  she  had  little  religion  in  her;  and  what  can  one 
expect  that  is  kind  and  good  from  those  that  have 
not  the  fear  of  God  before  their  eyes,  and  are  not 
governed  by  conscience? 

(3. )  Even  the  little  children  who  were  born  in  his 
house,  the  children  of  his  own  servants,  who  were 
his  servants  by  birth,  despised  him,  and  spake 
against  him;  (t'.  18.)  though  he  arose  in  civility  to 
speak  friendly  to  them,  or  with  authority  to  check 
them,  they  let  him  know,  that  they  neither  feared 
him,  nor  loved  him. 


III.  He  complams  of  the  decay  of  his  body;  all 
the  beauty  and  strength  of  that  were  gi  nv.  \\  hen 
those  about  him  slighted  him,  if  he  had  been  in 
health,  and  at  ease,  he  might  have  enjoyed  himself. 
But  he  could  take  as  little  pleasure  in  himself  as 
others  took  in  him;  {v.  20.)  il/j/  bone  cleaves  now 
to  my  skin,  as  formerly  it  did  to  my  flesh;  this  was 
it  that  filled  him  with  wrinkles;  {ch.  xvi,  8.)  he  was 
a  perfect  skeleton,  nothing  but  skin  and  bones. 
Nay,  his  skin  too  was  almost  gone,  little  remained 
unbroken  but  the  skin  of  his  teeth,  his  gums,  and 
perhaps  his  lips,  all  the  rest  was  fetched  off  by  his 
sore  boils.  See  what  little  reason  we  ha\  e  to  in- 
dulge the  body,  which,  after  all  our  care,  may  be 
thus  consumed  by  the  diseases  which  it  has  in  itself 
the  seeds  of. 

Lastly,  Upon  all  these  accounts,  he  recommends 
himself  to  the  compassion  of  his  friends,  and  justly 
blames  their  harshness  with  him.  From  tnis  re- 
presentation of  his  deplorable  case,  it  was  easy  to 
infer, 

1,  That  they  ought  to  fiity  him,  v.  21.  This  he 
begs  in  the  most  moving,  melting,  language  that 
could  be,  enough  (one  would  think)  to  break  a  heart 
of  stone:  "  Have  fiity  upon  me,  have  pity  upon  me, 
0  ye  my  friends;  if  ye  will  do  nothing  else  for  me, 
be  sorry  for  me,  and  show  some  concern  for  me; 
have  pity  upon  me,  for  the  hand  of  God  hath  touched 
me;  my  case  is  sad  indeed,  for  I  am  fallen  into 
the  hands  of  the  living  God,  my  spirit  is  touched 
with  the  sense  of  his  wrath,  a  calamity  of  all  other 
the  most  piteous."  Note,  It  becomes  friends  to 
pity  one  another  when  they  are  in  any  trouble,  and 
not  to  shut  up  the  bowels  of  compassion. 

2.  That,  however,  they  ought  not  to  persecute 
him:  if  they  would  not  ease  his  affliction  by  their 
pity,  yet  they  must  not  be  so  barbarous  as  to  add  to 
it  by  their  censures  and  reproaches;  {v.  22.)  ''Why 
do  ye  persecute  me  as  God'^  Surely  his  rebukes  are 
enough  for  one  man  to  bear,  you  need  not  add  your 
wormwood  and  gall  to  the  cup  of  affliction  he  puts 
into  my  hand,  it  is  bitter  enough  without  that:  Gcd 
has  a  sovereign  power  over  me,  and  may  do  what  he 
pleases  with  me;  but  do  you  think  that  you  may  do 
so  too?"  No,  we  must  aim  to  be  like  the  Most 
Holy  and  the  Most  Merciful,  but  not  like  the  Most 
High  and  Most  Mighty.  God  gives  not  account  t  f 
any  of  his  matters,  but  we  must.  If  they  did  de- 
light in  his  calamity,  let  them  be  satisfied  with  his 
flesh,  which  was  wasted  and  gone,  but  let  them  not, 
as  if  that  were  too  little,  wound  his  spirit,  and  ruin 
his  good  name.  Great  tenderness  is  owing  to  those 
that  are  in  affliction,  especially  to  those  that  are 
troubled  in  mind. 

23.  Oh  that  my  words  were  now  written ! 
oh  that  they  were  printed  in  a  book !  24. 
That  they  were  graven  with  an  iron  pen  and 
lead  in  the  rock  for  ever!  25.  For  I  know 
that  my  Redeemer  hveth,  and  that  he  shall 
stand  at  the  latter  dajj  upon  the  earth :  26., 
And  though,  after  my  skin,  irorms  destroy 
this  body,  yet  in  my  flesh  shall  I  see  God : 
27.  Whom  I  shall  see  for  myself,  and  mine 
eyes  shall  behold,  and  not  another ;  tho?/gh 
my  reins  be  consimied  within  me,  28.  But 
ye  should  say,  Why  persecute  we  him  ?  see- 
ing the  root  of  the  matter  is  found  in  me. 
29.  Be  ye  afraid  of  the  sword :  for  wrath 
bringeth  the  punishments  of  the  sword,  that 
ye  may  know  there  is  a  judgment. 

In  all  the  conferences  between  Job  and  his  fnends, 
we  do  not  find  any  more  weighty  and  considerable 


04 


JOB,  XIX. 


lines  than  these;  would  one  have  expected  it?  Here 
is  much  both  of  Christ  and  heaven  in  these  verses: 
and  he  that  said  such  things  as  these,  declared  plain- 
ly that  he  sought  the  better  country;  that  is,  the  hea- 
venly; as  the  patri  trchs  of  that  age  did,  Heb.  xi. 
14.  We  have  here  Job's  creed,  or  confession  of  faith : 
his  belief  in  God  the  Father  Almighty,  the  Maker 
of  heaven  and  earth,  and  the  principles  of  natural 
religion,  he  had  often  professed;  but  here  we  find 
him  no  stranger  to  revealed  religion.  Though  the 
revelation  of  the  Promised  Seed,  and  the  promised 
inheritance,  was  then  discerned  only  like  the  dawn- 
ing of  the  day,  yet  Job  was  taught  of  God  to  believe 
in  a  living  Redeemer,  and  to  look  for  the  resurrec- 
tion of  the  dead,  and  the  life  of  the  world  to  come, 
for  oif  these,  doubtless,  he  miast  be  understood  to 
speak:  these  were  the  things  he  comforted  himself 
with  the  expectation  of,  and  not  a  deliverance  from 
his  trouble,  or  revival  of  his  happiness,  in  this  world, 
as  some  would  understand  him.  For,  beside  that 
the  expressions  he  here  uses,  of  the  Redeemer's 
standing  at  the  latter  day  upon  the  earth,  of  his  see- 
ing God,  and  seeing  him' for  himself  are  wretchedly 
forced,  if  they  be  understood  of  any  temporal  de- 
liverance, it  is  very  plain  that  he  had  no  expectation 
at  all  of  his  return  to  a  prosperous  condition  in  this 
world.  He  had  just  now  said,  that  his  way  ivas 
fenced  up,  {y.  8.)  and  his  hope  removed  like  a  tree, 
V.  10.  IS  ay,  and  after  this,  he  expressed  his  despair 
of  anv  comfort  in  this  life,  ch.  xxiii.  8,  9. — xxx.  23. 
So  that  we  must  necessarily  understand  him  of  the 
redemption  of  his  soul  froni  the  power  of  the  grave, 
and  his  reception  to  glory,  which  is  spoken  of,  Ps. 
xlix.  15.  We  have  reason  to  think  that  Job  was  just 
now  under  an  extraordinary  impulse  of  the  blessed 
Spirit,  which  raised  him  above  himself,  gave  him 
light,  and  gave  him  utterance,  even  to  his  own  sur- 
prise. And  some  observe,  that,  after  this,  we  do 
not  find  in  Job's  discourses  such  passionate,  peevish, 
unbecoming,  complaints  of  God  and  his  providence, 
as  we  have  before  met  with:  this  hope  quieted  his 
spirit,  stilled  the  storm,  and,  having  here  cast  an- 
chor within  the  veil,  his  mind  was  kept  steady  from 
this  time  forward.     Let  us  observe, 

I.  To  what  intent  Job  makes  this  confession  of  his 
faith  here;  never  did  any  thing  come  in  more  per- 
tinently, or  to  better  purpose.  1.  Job  was  now  ac- 
cused, and  this  was  his  appeal.  His  friends  re- 
proached him  as  a  hypocrite,  and  contemned  him  as 
a  wicked  man;  but  he  appeals  to  his  creed,  to  his 
faith,  to  his  hope,  and  to  his  own  conscience;  which 
not  onlv  acquitted  him  from  reigning  sin,  but  com- 
forted him  with  the  expectation  of  a  blessed  resur- 
rection: these  are  not  the  words  of  him  that  has  a 
devil.  He  appeals  to  the  coining  of  the  Redeemer, 
from  this  wrangle  at  the  bar  to  the  judgment  of  the 
bench,  even  to  Him  to  whom  all  judgment  is  com- 
mitted, who,  he  knew,  would  right  him.  The  con- 
sideration of  God's  day  coming,  will  make  it  a.  very 
imall  thing  with  us  to  he  judged  of  man's  judgment, 
1  Cor.  iv.  3,  4.  How  easily  may  we  bear  the  un- 
just calumnies  and  reproaches  of  men,  while  we  ex- 
pect the  glorious  appearance  of  our  Redeemer,  and 
his  redeemed,  at  the  last  day;  and  that  there  will 
then  be  a  resurrection  of  names  as  well  as  bodies! 
2.  Job  was  now  afflicted,  and  this  was  his  cordial; 
when  he  was  pressed  above  measure,  this  kept  him 
from  fainting;  he  believed  that  he  should  see  the 
goodness  of  the  Lord  in  the  land  of  the  living;  not 
in  this  world,  for  that  is  the  land  of  the  dying. 

IT.  With  what  a  solemn  preface  he-introduces  it, 
V.  23,  24.  He  breaks  off  his  complaints  abrnptlv, 
Co  triumph  in  his  comforts;  which  he  does,  not  only 
f->r  his  own  satisfaction,  but  for  the  edification  of 
others.  Those  now  about  him,  he  feared,  would 
little  rogird  what  he  said,  and  so  it  proved;  he 
therefore  wished  it  might  be  recorded  for  the  gene- 


rations to  come.  0  that  my  words  were  now  written 
the  words  I  am  now  about  to  say !  As  if  he  h:'.d  said, 
"1  own  I  ha\  e  spoken  many  un;idvised  words,  which 
I  could  wish  might  be  fcrgotten,  for  they  will  nei- 
ther do  me  credit,  nor  do  others  good.  But  I  air 
now  going  to  speak  deliberately,  and  th.it  whicli  I 
desire  may  be  pul)lished  to  all  the  world,  and  pre- 
served for  the  generations  to  come,  in  perpetuam 
ret  memoriam — for  an  abiding  memorial,  and  tliere- 
fore  that  it  may  be  written  plain,  drawn  out  in  large 
and  legible  characters,  so  that  he  that  runs  may 
read  it;  and  that  it  may  not  be  left  in  loose  papers, 
but  put  into  a  book;  or,  if  that  should  perish,  that 
it  may  be  engraven  like  an  inscription  upon  a  monu- 
ment, with  an  iron  pen,  in  lead,  or  in  the  stone; 
let  the  engraver  use  all  his  art  to  make  it  a  durable 
appeal  to  posterity. "  That  which  Job  here  some- 
what passionately  wished  for,  God  graciously  grant- 
ed him;  his  words  are  written,  they  are  printed  in 
God's  book;  so  that  wherever  that  book  is  read, 
there  shall  this  be  told  for  a  memorial  concerning 
Job,  He  iielieved,  therefore  he  spake. 

III.  What  his  confession  itself  is;  what  are  the 
words  which  he  would  have  to  be  written.  We 
here  have  them  written,  v.  25-  '27.  Let  us  observe 
them. 

1.  He  believes  the  glory  of  the  Redeemer,  and 
his  own  interest  in  him;  (i'.  25.)  /  know  that  my 
Redeemer  liveth;  that  he  is  in  being,  and  is  my 
Life,  and  that  he  shall  stand  at  last,  or  stand  the 
last,  or  at  the  latter  day,  upon  (or  above)  the  earth. 
He  shall  be  raised  up,  or.  He  shall  be  (at  the  latter 
day,  that  is,  in  the  fulness  of  time;  the  gospel-dav 
is  called  the  last  time,  because  that  is  the  last  dis- 
pensation) upon  the  earth :  so  it  points  at  his  incar 
nation;  or.  He  shall  be  lifted  up  from  the  earth;  (so 
it  points  at  his  crucifixion;)  or,  raised  up  out  of  the 
earth;  so  it  is  applicable  to  his  resurrection;  or,  as 
we  commonly  understand  it.  At  the  end  of  time, 
he  shall  appear  over  the  earth,  for  he  shall  come  in 
the  clouds,  and  every  eye  shall  see  liim,  so  close  stall 
he  come  to  this  earth.  He  shall  stand  upon  the 
dust,  so  the  word  is;  upon  all  his  enemies,  which 
shall  be  put  as  dust  under  his  feet;  and  he  shall 
tread  upon  them  and  triumph  over  them. 

Observe  here,  (1. )  That  there  is  a  Redeemer  pro- 
vided for  fallen  man,  and  Jesus  Christ  is  that  Re- 
deemer. The  word  is  Goel,  which  is  used  for  thf 
next  of  kin,  to  whom,  by  the  law  of  Moses,  the 
right  of  redeeming  a  mortgaged  estate  did  belong. 
Lev.  XXV.  25.  Our  heavenly  inheritance  was  mort- 
gaged by  sin,  we  are  ourselves  utterly  unable  to  re- 
deem it,'  Christ  is  near  of  kin  to  us,  the  next  Kins- 
man that  is  able  to  redeem;  he  has  paid  our  debt, 
satisfied  God's  justice  for  sin,  and  so  has  taken  off 
the  mortgage,  and  made  a  new  settlement  of  the 
inheritance!  Our  persons  also  want  a  Redeemer, 
we  are  sold  for  sin,  and  sold  under  sin ;  our  Lord 
Jesus  has  wrought  out  a  redemption  for  us,  and  pro- 
claims redemption  to  us,  and  so  he  is  truly  the  Re- 
deemer. (2.)  He  is  a  living  Redeemer:  as  we  are 
made  by  a  living  God,  so  we  are  saved  by  a  living 
Redeemer,  who  is  both  almighty  and  eternal,  and  is 
therefore  able  to  save  to  the  uttermost.  Of  him  ?> 
is  witnessed  that  he  liveth;  Heb.  vii.  8.  Rev.  i.  18 
We  are  dying,  but  he  liveth,  and  hath  assured  us, 
that  because  he  lrx>es,  we  shall  live  also,  John  xiv.  19. 
(3.)  There  are  those  that,  through  grace,  have  at 
interest  in  this  Redeemer,  and  can,  upon  gooc 
grounds,  call  him  theirs.  When  Job  had  lost  all  hi? 
wealth,  and  all  his  friends,  yet  he  was  not  separated 
from  Christ,  nor  cut  off  from  his  relation  to  r.im. 
"Still  he  is  my  Redeemer."  That  next  Kinsman 
adhered  to  him  when  all  his  other  kindred  forsook 
him,  and  he  had  the  comfort  of  it.  (4.)  Our  inte 
rest  in  the  Redeemer  is  a  thing  that  may  be  known, 
and,  where  it  is  known,  it  may  be  triumphed  in,  .i« 


JOB,  XTX. 


95 


sufficient  to  balance  all  our  griefs;  I  know.  Observe 
witli  what  an  air  of  assurance  he  speaks  it,  as  one 
confident  of  this  very  thing;  /  know  that  my  Re- 
deemer lives.  His  friends  had  often  charged  him 
with  ignorance  or  vain  knowledge;  but  lie  knows 
enough,  and  knows  to  good  purpose,  who  knows 
Christ  to  be  his  Redeemer.  (5.)  There  will  be  a 
latter  day,  a  last  day,  a  day  when  time  shall  be  no 
more,  Rev.  x.  6.  That  is  a  day  we  are  concerned 
to  think  of  every  day.  (6.)  Our  Redeemer  will,  at 
that  day,  stand  upon  the  earth,  or  over  the  earth, 
to  summon  the  dead  out  of  their  graves,  and  deter- 
mine them  to  an  unchangeable  state,  for  to  him  all 
judgment  is  committed.  He  shall  stand,  at  the  last, 
on  the  dust  to  which  this  earth  will  be  reduced  by 
the  conflagration. 

2.  He  believes  the  happiness  of  the  redeemed, 
and  his  own  title  to  that  happiness,  that,  at  Christ's 
second  coming,  believers  shall  be  raised  up  in  glory, 
and  so  made  pei-fectly  blessed  in  the  vision  and  frui- 
tion of  God;  and  this  he  believes  with  application 
to  himself. 

(1.)  He  counts  upon  the  corrupting  of  his  body  in 
the  grave,  and  speaks  of  it  with  a  holy  carelessness 
andimconcernedness;  Though,  after  my  skin  (which 
is  already  wasted  and  gone,  none  of  it  remaining  but 
the  skin  of  my  teeth,  v.  20. )  they  destroy  (they  that 
are  appointed  to  destroy  it,  the  gra\  e,  and  the  worms 
in  it,  of  whom  he  had  spoken,  ch.  xvii.  14.)  this  body. 
The  word  body  is  added:  "Though  they  destroy 
this,  this  skeleton,  this  shadow,  (cA.  xvii.  7.)  this 
that  I  lay  my  hand  upon,"  or  (pointing  perhaps  to 
his  weak  and  withered  limbs)  "this  that  you  see, 
call  it  what  you  will,  I  expect  that  shortly  it  will  be 
a  feast  for  the  worms."  Christ's  body  saw  not  cor- 
ruption, but  ours  must !  And  Job  mentions  this,  that 
the  glory  of  the  resurrection  he  believed  and  hoped 
for  might  shine  the  more  bright.  Note,  It  is  good 
for  us  often  to  think,  not  only  of  the  approaching 
death  of  our  bodies,  but  of  their  destruction  and  dis- 
solution m  the  grave;  yet  let  not  that  discourage  our 
hope  of  their  resurrection,  for  the  same  power  that 
made  man's  body  at  first,  out  of  common  dust,  can 
raise  it  out  of  its  own  dust  This  body,  which  we 
now  take  such  care  about,  and  make  such  provision 
for,  will,  in  a  little  time,  be  destroyed;  Even  my 
reins  (says  Job)  shall  be  consumed  within  me; 
{%'.  27. )  the  innermost  part  of  the  body,  which  per- 
haps putrifies  first. 

(2.)  He  comforts  himself  with  the  hopes  of  hap- 
piness on  the  other  side  death  and  the  grave;  After 
I  shall  avjake,  (so  the  margin  reads  it,)  though  this 
body  be  destroyed,  yet  out  of  myjtesh  shall  I  see  God. 

[i.]  Soul  and  body  shall  come  together  again. 
That  body  which  must  be  destroyed  in  the  grave, 
shall  be  raised  again,  a  glorious  body;  Yet  in  my 
flesh  I  shall  see  God.  The  separate  soul  has  eves 
wherewith  to  see  God,  eyes  of  the  mind;  but  Job 
speaks  of  seeing  him  with  eyes  of  flesh,  in  my  flesh, 
with  mine  eyes;  the  same  body  that  died  shall  rise 
again,  a  true  body,  but  a  glorified  body,  fit  for  the 
employments  and  entertainmentsof  that  world;  and 
therefore  a  spiritual  body,  1  Cor.  xv.  44.  Let  us 
therefore  glorify  God  with  our  bodies,  because  there 
is  such  a  glory  designed  for  them. 

[2."]  Job  and  God  shall  come  together  again;  In 
my  flesh  shall  I  see  God,  that  is,  the  glorified  Re- 
deemer, who  is  God.  /  shall  see  God  in  mv  flesh, 
so  some  read  it;  the  Son  of  God  clothed  with  a  bodv 
which  will  be  visible  even  to  eyes  of  flesh.  Though 
the  body,  in  the  grave,  seem  despicable  and  mise- 
r  ible,  yet  it  shall  be  dignified  and  made  happv  in 
the  vision  of  God.  Job  now  complained  that  he 
could  not  get  a  sight  of  God,  {ch.  xxiii.  8,  9.)  but 
hopes  to  see  him  shortly,  never  more  to  lose  the 
siTht  of  him,  and  that  sight  of  him  will  be  the  more 
welcome  after  the  present  darkness  and  distance. 


Note,  It  is  the  blessedness  of  the  blessed  that  they 
shall  see  God,  shall  see  him  as  he  is,  see  him  face 
to  face,  and  no  longer  through  a  glass  darkly.  See 
with  what  pleasure  holy  Job  enlarges  upon  this; 
{y.  27.)  "Tapiom  I  shall  see  for  inyself"  that  is, 
"see  and  enjoy,  .see  to  my  own  unspeakable  com- 
fort and  satisfaction.  I  shall  see  him  as  mine,  as 
mine  with  an  appropriating  sight,"  Rev.  xxi.  3. 
God  himself  shall  be  with  them,  and  be  their  God, 
they  shall  be  like  him,  for  they  shall  see  him  as  he 
is,  that  is,  seeing  for  themselves,  1  John  iii.  2.  Mine 
eyes  shall  behold  him,  and  not  anothei-.  First, 
"He,  and  not  another  for  him,  shall  be  seen,  not  a 
type  or  figure  of  him,  but  he  himself"  Glorified 
saints  are  perfectly  sure  that  they  are  not  imposed 
upon,  it  is  no  decefitio  visus — illusion  of  the  senses. 
Secondly,  "I,  and  not  another  for  me,  shall  see 
him.  Though  my  flesh  and  body  be  consumed, 
yet  I  shall  not  need  a  proxy,  I  shall  see  him  with 
my  own  eyes-."  This  was  what  Job  hoped  for,  and 
what  he  earnestly  desired;  which,  some  think,  is 
the  meaning  of  the  last  clause,  Afy  reins  are  sfient 
in  my  bosom,  that  is,  "  All  my  desires  are  summed 
up  and  concluded  in  this;  this  will  crown  and  com- 
plete them  all;  let  me  have  this,  and  I  shall  have 
nothing  more  to  desire;  it  is  enough,  it  is  all." 
With  this  the  prayers  of  David,  the  son  of  Jesse, 
are  ended. 

IV.  The  application  of  this  to  his  friends.  His 
creed  spake  comfort  to  himself,  but  warning  and 
terror  to  them  that  set  themselves  against  him. 

1.  It  was  a  word  of  caution  to  them,  net  to  pro- 
ceed and  persist  in  their  unkind  usage  of  him,  v. 
28.  He  had  repro\ed  them  for  what  they  had 
said,  and  now  tells  them  what  they  should  say  for 
the  reducing  of  themselves  and  one  another  to  a  bet- 
ter temper.  "Why  persecute  we  him  thus?  Why 
do  we  grieve  him  and  vex  him,  by  censuring  and 
condemning  him,  seeing  the  root  of  the  matter,  or 
the  root  of  the  word,  is  found  in  him?"  Let  this 
direct  us,  (1.)  In  our  care  concerning  ourselves. 
We  are  all  concerned  to  see  to  it,  that  the  root 
of  the  matter  be  found  in  us.  A  living,  quicken- 
ing, commanding,  principle  of  grace  in  the  heart, 
is  the  root  of  the  matter,  as  necessary  to  our  re- 
ligion as  the  root  to  the  tree,  to  which  it  owes 
both  its  fixedness  and  its  fruitfulness:  love  to  God 
and  our  brethren,  faith  in  Christ,  hatred  of  sin — 
these  are  the  root  of  the  matter,  other  things  are 
but  leaves  in  comparison  with  this;  serious  godli- 
ness is  the  one  thing  needful.  (2.)  In  our  conduct 
toward  our  brethren.  We  are  to  believe  that 
many  have  the  root  of  the  matter  in  them,  who  are 
not  in  every  thing  of  our  mind,  who  have  their  fol- 
lies, and  weaknesses,  and  mistakes:  and,  to  con- 
clude, it  is  at  our  peril  if  we  persecute  any  such. 
Woe  be  to  him  that  offends  one  of  those  little  ones! 
God  will  resent  and  revenge  it.  Job  and  his  friends 
differed  in  some  notions  concerning  the  methods  of 
Pro\idence,  but  they  agreed  in  the  root  of  the  mat- 
ter, the  belief  of  another  world,  and  therefore  should 
not  persecute  one  another  for  these  difl'erences. 

2.  It  was  a  word  of  terror  to  them.  Christ's 
second  coming  will  be  very  dreadful  to  those  that 
are  found  smiting  their  fellow  serxmnts;  (Matth. 
xxiv.  49.)  and  therefore,  {v.  29.)  ''Be  ye  afraid  of 
the  sword,  the  flaming  sword  of  God's  justice,  which 
turns  every  way;  fear  lest  you  make  yourselves 
obnoxious  to  it."  Good  men  need  to  be  frightened 
from  sin  by  the  terrors  of  the  Almighty,  particular- 
Iv  from  the  sin  of  rashly  judging  their  brethren, 
Matth.  vii.  1.  Jam.  iii.  1.  Those  that  arc  peevish 
and  passionate  with  their  brethren,  censorious  of 
them,  and  malicious  toward  them,  should  know, 
not  only  that  their  wrath,  whatever  it  pretends, 
works  not  the  righteousness  of  God,  but,  (1.)  Thev 
may  expect  to  smart  for  it  in  this  world;  it  bnn!*TS 


96 


JOB,  XX. 


the  fiunUhments  of  the  fi'ivord:  wrath  leads  to  such 
crimes  as  expose  men  to  the  sword  of  the  magis- 
trate; however,  God  often  takes  \engeHnce  for  it, 
and  those  that  showed  no  mercy,  shall  find  no  mer- 
cv.  (2.)  If  tliey  repent  not,  that  will  be  an  earnest 
of  worse.  By  these  you  may  know  there  is  a  judg- 
ment, not  only  a  present  government,  but  a  future 
judgment,  in  which  hard  speeches  must  be  ac- 
counted for. 

CHAP.  XX. 

One  would  have  thought  that  such  an  excellent  confession 
of  faith  as  Job  made  in  the  close  of  the  foregoing  chap- 
ter, should  have  saiisfied  his  friends,  or,  at  least,  have 
mollified  them  ;  but  they  do  not  seem  to  have  taken  any 
notice  of  it,  and  therefore  Zophar  here  takes  his  turn, 
enters  the  lists  with  Joh,  and  attacks  him  with  as  much 
vehemence  as  before.  1.  His  preface  is  short,  but  hot, 
T.  2,  3.  II.  His  discourse  is  lung,  and  all  upon  one  sub- 
ject, the  very  same  that  Bildad  was  large  upon,(ch.  xviii.) 
the  certain  misery  of  wicked  people,  and  the  ruin  that 
awaits  them.  1.  He  asserts  in  general,  that  the  pros- 
perity of  a  wicked  person  is  short,  and  his  ruin  sure,  v. 
4 . .  9.  2.  He  proves  the  misery  of  his  condition  by  many 
instances — That  he  should  have  a  diseased  body,  a  trou- 
bled conscience,  a  ruined  estate,  a  beggared  family,  an 
infamous  name,  and  that  he  himself  shall  perish  under 
the  weight  of  divine  wrath.  All  this  is  most  curiously 
described  here  in  lofty  expressions  and  lively  similitudes; 
and  it  often  proves  true  in  this  world,  and  always  in 
another,  without  repentance,  v.  10.  .  29.  But  the  great 
mistake  was,  and  (as  Bishop  Patrick  expresses  it)  all 
the  flaw  in  his  discourse,  (which  was  common  to  him 
with  the  rest,)  that  he  imagined  God  never  varied  from 
this  method,  and  therefore  Job  was,  without  doubt,  a 
very  bad  man,  though  it  did  not  appear  he  was,  any  other 
way  than  by  his  infelicity. 

] .  npHEN  answered  Zophar  the  Naama- 
jL  thite,  and  said,  2.  Therefore  do  my 
thoughts  cause  me  to  answer,  and  for  this  I 
make  haste.  3.  I  have  heard  the  check  of 
my  reproach,  and  the  spirit  of  my  under- 
standing causeth  me  to  answer.  4.  Know- 
est  thou  not  this  of  old,  since  man  was 
placed  upon  earth,  5.  That  the  triumphing 
of  the  wicked  is  short,  and  the  joy  of  the 
hypocrite  kit  for  a  moment?  6.  Though 
his  excellency  mount  up  to  the  heavens, 
and  his  head  reach  unto  the  clouds:  7. 
Yet  he  shall  perish  for  ever  like  his  own 
dung :  they  which  have  seen  him  shall  say. 
Where  is  he?  8.  He  shall  fly  away  as  a 
dream,  and  shall  not  be  found ;  yea,  he 
shall  be  chased  away  as  a  vision  of  the 
night.  9.  The  eye  also  which  saw  him 
shall  see  him.  no  more ;  neither  shall  his 
place  any  more  behold  him. 

Here, 

I.  Zophar  begins  very  passionately,  and  seems  to 
be  in  a  great  heat  at  what  Job  had  said-  Being 
resolved  to  condenm  Job  for  a  bad  man,  he  was 
much  disjjlcHsed  that  he  talked  so  like  a  good  man, 
und,  as  it  should  seem,  brake  in  u])on  him,  and  be- 
gin abruptly;  {v.  2.)  Therefore  do  my  thoughts 
rau.se  77ie  to  answer.  He  takes  no  notice  of  what 
Job  had  said,  to  move  their  pity,  or  to  evidence  his 
nwn  integrity,  but  fastens  upon  the  reproof  he  gave 
them  in  the  close  of  his  discourse,  counts  that  a 
re])roach,  and  thinks  himself  therefore  obliged  to 
answer,  because  Job  had  bidden  thein  be  afraid  of 
the  sword,  that  he  inight  not  seem  to  be  frightened 
bv  his  menaces.  The  best  counsel  is  too  often  ill 
taken  from  an  antagonist,  and  therefore  usually 


may  be  well  spared.  Zophar  seemed  more  in  haste 
to  speak  than  became  a  wise  mm;  but  he  excuses 
it  with  two  things.  1.  That  Job  had  gi\en  him  a 
strong  provocation;  (t'.  3.)  "I  have  heard  the  chick 
of  my  refiroach,  and  cannot  bear  to  hear.it  any 
longer."  Job's  friends,  I  doubt,  had  spirits  too 
high  to  deal  with  a  man  in  his  low  condition;  and 
high  spirits  are  impatient  of  contradiction,  and  think 
themselves  affronted,  if  all  about  them  do  not  S'V 
as  they  say :  they  cannot  bear  a  check,  but  they  call 
it  the  check  of  their  refiroach,  and  then  they  are 
bound  in  honour  to  return  it,  if  not  to  draw  upon 
him  that  gave  it.  2.  That  his  own  heart  gave  him 
a  strong  instigation.  His  thoughts  caused  him  tc 
answer,  {y.  2. )  for  out  of  the  abundance  of  the  hear' 
the  mouth  speaks;  but  he  fathers  it  {v.  3.)  upon  the 
spirit  of  his  understanding:  that  indeed  should  cause 
us  to  answer,  we  should  rightly  apprehend  a  thing, 
and  duly  consider  it,  before  we  speak  to  it;  but 
whether  it  did  so  here  or  no,  is  a  question:  men  of- 
ten mistake  the  dictates  of  their  passion  for  the  dic- 
tates of  their  reason,  and  therefore  think  they  do 
well  to  be  angry. 

II.  Zophar  proceeds  very  plainly  to  show  the 
ruin  and  destruction  of  wicked  people,  insinuating 
that  because  Job  was  destroyed  and  ruined,  he  was 
certainly  a  wicked  man,  and  a  hypocrite. 

Observe, 

1.  How  this  doctrine  is  introduced;  (t;.  4.)  where 
he  appeals,  (1.)  To  Job's  own  knowledge  and  con- 
viction; "Knoivest  thou  not  this?  Canst  thou  be 
ignorant  of  a  truth  so  plain.''  Or  canst  thou  doubt 
of  a  truth  which  has  been  confirmed  by  the  suffrage 
of  all  mankind?"  Those  know  little,  who  do  not 
know  that  the  wages  of  sin  is  death.  (2.)  To  the 
experience  of  all  ages.  It  was  known  of  old,  since 
man  was  placed  upon  the  earth,  that  is,  ever  since 
man  was  made,  he  has  had  this  truth  written  in  his 
heart,  that  the  sin  of  sinners  will  be  their  ruin;  and 
ever  since  there  were  instances  of  wickedness, 
(which  there  were  soon  after  man  was  placed  on  the 
earth,)  there  were  instances  of  the  punishments  of 
it,  witness  the  exclusions  of  Adam  and  Cain.  When 
sin  entered  into  the  world,  death  entered  with  it: 
all  the  world  knows  that  evil  pursues  sinners,  whom 
vengeance  suffers  not  to  live,  (Acts  xxviii.  4.)  and 
subscribes  to  that,  (Isa.  iii.  11.)  Woe  to  the  wicked, 
it  shall  be  ill  with  him,  sooner  or  later. 

2.  How  it  is  laid  down;  (t.  5.)  The  triumfihing 
of  the  wicked  is  short,  and  the  joy  of  the  hyfiocrite 
out  for  a  m.oment.  Observe,  (1.)  He  asserts  the 
misery,  not  only  of  those  who  are  openly  wicked 
and  profane,  but  of  hypocrites,  who  secretly  prac- 
tise wickedness  imder  a  show  and  profession  of 're- 
ligion, because  such  a  wicked  man  he  looked  upon 
Job  to  be;  and  it  is  true  that  a  form  of  godliness,  if 
it  be  made  use  of  for  a  cloak  of  maliciousness,  does 
but  make  bad  worse;  dissembled  piety  is  doul)1e 
iniquity,  and  the  ruin  that  attends  it  will  be  accoi-d- 
ingly.  The  hottest  place  in  hell  will  be  the  portion 
of  hypocrites,  as  our  Saviour  intimates,  Matth 
xxiv.  5\.  (2.)  He  grants  that  wicked  men  may, 
for  a  time,  prosper,  may  be  secure  and  easv,  imd 
very  merry ;  you  may  see  them  in  triumph  and  jny, 
triumphing  and  rejoicing  in  their  wealth  artd  power, 
their  gi'andeur  and  success,  triumphing  and  rei"ic- 
ing  over  their  poor  honest  neighl)ours  whoni  they 
vex  and  oppress:  they  feel  no  evil,  they  fear  none. 
Job's  friends  were  loath  to  own,  at  first,  that  wick- 
ed people  might  prosper  at  all,  {ch.  iv.  9.)  until 
Job  proved  it  plainly;  (cA.  ix.  24. — xii.  6.)  and  now 
Zophar  yields  it:  but,  (3.)  He  lays  it  down  for  a 
certain  truth,  that  they  will  not  prosper  long. 
Their  joy  is  but  for  a  moment,  and  will  quicklv 
end  in  endless  sorrow;  though  he  be  c\cr  so  great, 
and  rich,  and  jovial,  he  will  be  humbled,  and  mor 
tified,  and  made  miserable. 


JOB,  XX. 


97 


3.  How  it  is  illustrated,  v.  6,  &c. 

(1.)  He  supposes  his  prosperity  to  be  very  high, 
as  hiijU  as  you  can  imagine,  v.  6.  It  is  not  his  wis- 
dom and  virtue,  but  his  worldly  wealth  and  great- 
ness, tliat  lie  accounts  his  excellency,  and  values 
himself  upon:  we  will  suppose  those  to  mount  up  to 
the  heavens,  and,  since  his  spirit  always  rises  with 
his  condition,  you  may  suppose  that  with  it  his 
head  reaches  to  the  clouds.  He  is  every  way  ad- 
vanced, the  world  has  done  the  utmost  it  can  for 
him,  he  looks  down  upon  all  about  him  with  disdain, 
while  they  look  up  to  him  with  admiration,  envy, 
or  fear;  we  will  suppose  him  to  bid  fair  for  a  uni- 
versal monarchy.  And  though  he  cannot  but  have 
made  himself  many  enemies  before  he  arrived  to 
this  pitch  of  prosperity,  yet  he  thinks  himself  as 
much  out  of  the  reach  of  tlieir  darts  as  if  he  were  in 
tie  clouds. 

(2. )  He  is  confident  that  his  ruin  will,  according- 
ly, be  very  great,  and  his  fall  the  more  dreadful  for 
his  having  risen  so  high;  He  shall  jierish  for  ever, 
V.  7.  His  pride  and  security  were  the  certain  pre- 
sages of  his  misery.  This  will  certainly  be  true  of 
all  impenitent  sinners  in  the  other  world,  they  shall 
be  undone,  for  e\  er  undone;  but  Zophar  means  his 
ruin  in  this  world:  and  indeed  sometimes  notorious 
sinners  are  remarkably  cut  off  by  present  judg- 
ments, they  have  reason  enough  to  fear  what  Zo- 
phar here  threatens  even  the  triumphant  sinner 
with.  [1.]  A  s/zame/u/ destruction.  He  shall  per- 
ish like  his  own  dung  or  dunghill,  so  loathsome  is 
he  to  God  and  all  good  men,  and  so  willing  will  the 
world  be  to  part  with  him,  Ps.  cxix.  119.  Isa.  Ixvi. 
24.  [2.]  A  sur/irising  destruction.  He  will  be 
brought  into  desolation  in  a  moment,  (Ps.  Ixxiii. 
19.)  so  that  those  about  him,  that  saw  him  but  just 
now,  will  ask,  "iVhere  is  he?  Could  he  that  made 
so  gieat  a  figure  vanish  and  expire  so  suddenly?" 
[3.]  A  swift  destruction,  -v.  8.  He  shall  fly  away 
upon  the  wings  of  his  own  terrors,  and  be  chased 
away  by  the  just  imprecations  of  all  about  him,  who 
would  gladly  be  rid  of  him.  [4  ]  An  utter  destruc- 
tion. It  will  be  total;  he  shall  go  away  like  a 
dream,  or  vision  of  the  night,  which  was  a  mere 
phantasm,  Jind,  whate\er  in  it  pleased  the  fancy, 
it  is  quite  gone,  and  nothing  of  it  remains,  but  what 
serves  us  to  laugh  at  the  folly  of.  It  will  be  final, 
V.  9.  The  eye  that  saw  him,  and  was  ready  to 
adore  him,  shall  see  him  no  more,  and  the  place  he 
filled  shall  no  more  behold  him,  having  given  him 
an  eternal  farewell  when  he  went  to  his  own  place, 
as  Judas,  Acts  i.  25. 

1 0.  His  children  shall  seek  to  please  the 
poor,  and  his  liands  shall  restore  their  goods. 

1 1 .  His  bones  are  full  of  the  sin  of  his  youth, 
which  shall  lie  down  with  him  in  the  dust. 

12.  Though  wickedness  be  sweet  in  his 
mouth,  though  he  hide  it  under  his  tongue; 

1 3.  Thongh  he  spare  it,  and  forsake  it  not, 
but  keep  it  still  within  his  mouth ;  1 4.  Yet 
his  meat  in  his  bowels  is  turned,  it  is  the 
gall  of  asps  within  him.  1 5.  He  hath  swal- 
lowed down  riches,  and  he  shall  vomit  them 
up  again :  God  shall  cast  them  out  of  his 
belly.  16.  He  shall  suck  the  poison  of 
asps:  the  viper's  tongue  shall  slay  him.  17. 
He  shall  not  see  the  rivers,  the  floods,  the 
brooks  of  honey  and  butter.  18.  That 
which  he  laboured  for  shall  he  restore,  and 
shall  not  swallow  it  down :  according  to 
his  substance  shall  the  restitution  he^  and  ho 

Vol.  III.— N 


shall  not  rejoice  therein.  19.  Because  he 
hath  oppressed  and  hath  forsaken  the  poor , 
because  he  hath  violently  taken  away  a 
house  which  he  builded  not;  20.  Surely 
he  shall  not  feel  quietness  in  his  belly,  he 
shall  not  save  of  that  which  he  desired.  21 , 
There  shall  none  of  his  meat  be  loft :  there- 
fore shall  no  man  look  for  his  goods.  22, 
In  the  fulness  of  his  sufficiency  he  shall  bo 
in  straits:  every  hand  of  the  wicked  shall 
come  upon  him. 

The  instances  here  gi\  en  nf  the  miserable  condi- 
tion of  the  wicked  man  in  this  world,  are  expressed 
with  a  great  fulness  and  fluency  of  language,  and 
the  same  thing  returned  to  again,  and  repeated  in 
other  words.  Let  us  therefore  reduce  the  particu- 
lars to  their  proper  heads;  and  observe, 

I.  What  his  wickedness  is,  for  which  he  is  pu 
nished. 

1.  The  lusts  of  the  flesh,  here  called  the  sins  oj 
his  youth;  {v.  11.)  for  those  are  the  sins  which,  at 
that  age,  people  are  most  tempted  to.  The  forbid  ■ 
den  pleasures  of  sense  are  said  to  be  sivect  in  hit, 
tnouth;  {v.  12.)  he  indulges  himself  in  all  the  gru 
tifications  of  the  carnal  appetite,  and  takes  an  inor- 
dinate complacency  in  them,  as  yielding  the  mosl 
agreeable  delights.  That  is  the  satisfaction  which 
he  hides  under  his  tongue,  and  rolls  there,  as  the 
most  dainty  delicate  thing  that  can  be:  he  keeps  it 
still  within  his  mouth;  (v.  13.)  let  him  have  that, 
and  he  desires  no  more;  he  will  never  part  with 
that  for  the  spiritual  and  di\jne  pleasures  of  re- 
ligion, which  he  has  no  relish  of,  nor  affection  for. 
His  keeping  it  still  in  his  mouth,  denotes  both  his 
obstinate  persisting  in  his  sin,  (he  sjjares  it  when  he 
should  kill  and  mortify  it,  and  forsakes  it  not,  but 
holds  it  fast,  and  goes  on  frowardly  in  it,)  and  also 
his  re-acting  of  his  sin,  by  revolving  it,  and  remem- 
bering it  with  pleasure^  as  that  adulterous  woman, 
(Ezek.  xxiii.  19.)  \sho  muUiplied  her  ivhorcdoms  by 
calling  to  remembrance  the  days  of  her  yonth;  so 
does  this  wicked  man  here.  Or,  his  hiding  it  and 
keeping  it  under  his  tongue  denotes  his  industrious 
concealment  of  his  beloved  lust:  being  a  hypocrite, 
that  he  may  save  the  credit  of  his  profession,  he 
has  secret  haunts  of  sin;  but  he  who  knows  what  is 
in  the  heart,  knows  what  is  under  the  tongue  too, 
and  will  discover  it  shortly. 

2.  The  love  of  the  world  and  the  wealth  of  it; 
that  is  it  in  which  he  places  his  happiness,  and 
which  therefore  he  sets  his  heart  upon.  See  here, 
(1.)  How  greedy  he  is  of  it,  x>.  15.  He  has  swal- 
lowed down  riches,  as  eagerly  as  ever  a  hungry 
man  swallowed  down  meat;  and  is  still  crying, 
"  Give,  give."  It  is  that  which  he  desired;  {v.  20.) 
it  was,  in  his  eye,  the  best  gift,  and  that  which  he 
coveted  earnestly.  (2.)  What  pains  he  takes  for 
it;  it  is  that  which  he  laboured  for,  {v.  18.)  not  by 
honest  diligence  in  a  lawful  calling,  but  by  an  un- 
wearied prosecution  of  all  ways  and  methods,  per 
fas,  per  nefas — right  or  ivrong,  to  be  rich.  We. 
must  labour,  not  to  be  rich,  (Prov.  xxiii.  4. )  but  to 
be  charitable,  that  toe  may  have  to  give,  (Eph.  i\-. 
28.)  not  to  spend.  (3.)  What  great  things  he  pro- 
mises himself  from  it,  intimated  in  the  rivers,  the 
floods,  the  brooks  of  honey  and  butter;  {y.  17.)  h's 
being  disappointed  of  them  supposes  tliat  he  hfid 
flattered  himself  with  the  hopes  of  them:  he  ex- 
pected rivers  of  sensual  delights. 

3.  Violence,  and  oppression,  and  injustice,  to  his 
poor  neighbours,  xk  19.  This  was  the  sin  of  the 
giants  of  the  old  world,  and  a  sin  that,  as  much  as 
any  other,  bnitgs  God*s  judgments  upon  nations  and 


93 


JOB,  XX. 


f  milies.  It  is  charged  upon  this  wicked  man,  (1.) 
That  he  has  forsaken  tlie  poor,  taken  no  care  of 
them,  showed  no  kindness  to  them,  nor  made  any 
pro\  ision  for  them.  At  first,  perhaps,  for  a  pre- 
tence, he  gave  alms  like  the  Pharisees,  to  gain  a 
reputation;  but,  when  he  had  served  his  turn  with 
it,  he  left  it  oflF,  and  forsook  the  poor,  whom  before 
he  seemed  to  be  concerned  for.  Those  who  do 
good,  but  not  from  a  good  principle,  though  they 
may  abound  in  it,  will  not  abide  in  it.  (2. )  That 
he  has  oppressed  them,  crushed  them,  taken  all 
advantages  against  them  to  do  them  a  mischief:  to 
enrich  himself,  he  has  made  the  poor  poorer.  (3.) 
Tlidt  he  has  violently  taken  away  their  houses,  which 
he  liad  no  right  to,  as  Ahab  took  Naboth's  vineyard, 
not  by  secret  fraud,  by  forgery,  perjury,  or  some 
trick  in  law,  but  avowedly,  and  by  open  violence. 
11.   What  his  punishment  is,  for  this  wickedness. 

1.  He  shall  be  disappointed  in  his  expectations, 
and  shall  not  find  that  satisfaction  in  his  worldly 
wealth  which  he  vainly  promised  himself;  {v.  17.) 
He  shall  never  see  (he  rivers,  the  Jloods,  the  brooks 
of  honey  and  butter,  with  which  he  hoped  to  glut 
himself.  The  world  is  not  that  to  those  who  love 
it,  and  court  it,  and  admire  it,  which  they  fancy  it 
will  be.  The  enjoyment  sinks  far  below  the  raised 
expectation. 

2.  He  shall  be  diseased  and  distempered  in  his 
body;  and  how  little  comfort  a  man  has  in  riches, 
if  he  has  not  health !  Sickness  and  pain,  especially 
if  they  be  in  extremity,  imbitter  all  his  enjoyments. 
This  wicked  man  has  all  the  delights  of  sense 
wound  up  to  the  height  of  pleasurableness;  but 
what  real  happiness  can  he  enjoy,  when  his  bones 
are  full  of  the  sins  of  his  youth,  {v.  11.)  that  is,  of 
the  effects  of  those  sins?  By  his  drunkenness  and 
gluttony,  his  uncleanness  and  wantonness,  when  he 
was  young,  he  contracted  those  diseases  which  are 
painful  to  him  long  after,  and,  perhaps,  make  his 
life  very  miserable,  and,  as  Solomon  speaks,  con- 
sume his  flesh  and  his  body,  Prov.  v.  11.  Perhaps 
he  was  given  to  fight  when  he  was  young,  and  then 
made  nothing  of  a  cut  or  a  bruise  in  a  fray;  but  he 
feels  it  in  his  bones  long  after.  But  can  he  get  no 
ease,  m  relief?  No,  he  is  likely  to  carry  his  pains 
and  diseases  with  him  to  the  grave,  or  rather,  they 
are  likely  to  carry  him  thitlier,  and  so  the  sins  of  his 
youth  shall  tie  down  with  him  in  the  dust:  the  very 
putrifying  of  his  body  in  the  grave  is  to  him  the 
effect  of  sin;  (c//.  xxiV.  19.)  so  that  his  iniquity  is 
upon  his  bones  there,  Ezek.  xxxii.  27.  The  sin 
of  sinners  fvillows  them  to  the  other  side  death; 

3.  He  shall  be  disquieted  and  troubled  in  his 
mind;  Surely  he  shall  not  f  el  (/uietness  in  hut  belly, 
V.  20.  He  has  not  that  ease  in  his  own  mind  that 
pe-'ple  think  he  has,  but  is  in  continual  agitation. 
The  ill-gotten  wealth  which  he  has  swallowed 
down,  makes  him  sick,  and,  like  undigested  meat,  is 
always  upbraiding  him.  Let  none  expect  to  enjoy 
that  'comfortably  which  they  have  gotten  unjustly. 
The  unquietness  of  his  mind  arises,  (1.)  From  his 
conscience  looking  back,  and  filling  him  with  the 
fear  of  the  wrath  of  God  against  him,  for  his  wick- 
edness. Even  that  wickedness  which  was  sweet  in 
the  commission,  and  was  rolled  under  the  tongue  as 
a  delicate  morsel,  becomes  bitter  in  the  reflection, 
and,  when  it  is  reviewed,  fills  him  with  horror  and 
vexation.  In  his  bowels,  it  is  turned,  {v.  14. )  like 
John's  book;  in  his  mouth  as  sweet  as  honey,  but, 
when  he  had  eaten  it,  his  belly  was  bitter,  Rev,  x. 
10.  Such  a  thing  is  sin;  it  is  turned  into  the  gall 
of  asi^s,  than  which  notliing  is  more  bitter,  the  poi- 
son of  asps,  (i'.  16.)  than  which  nothing  more  fatal, 
aiTid  so  it  will  be  to  him;  what  he  sucked  so  sweetly, 
awd  with  so  mucli  i)leasnre,  will  prove  to  him  the 
p'lis'^iii  of  asps;  so  will  all  unlawful  gains  be.  The 
t.w.iljy^  tongue  will  prove  the  >iper's  tongue.     All 


the  charming  giaces  that  are  thought  to  be  in  sin, 
when  conscience  is  awakened,  wi.l  turn  into  sc 
many  raging  furies.  (2.)  From  his  cares  looking 
forward,  v.  22.  In  the  fulness  of  his  sufficiency, 
when  he  thinks  himself  most  h^ppy,  and  most  sure 
of  the  continuance  of  his  h..ppiuess,  he  shall  be  in 
straits,  that  is,  he  shall  think  himself  so,  through 
the  anxieties  and  perplexities  of  his  own  mind,  as 
that  rich  man  who,  when  his  ground  brought  forth 
plentifully,  cried  out,  what  shall  I  do?  Luke  xii.  17. 
4.  He  shall  be  dispossessed  of  his  estate;  that 
shall  sink  and  dwindle  away  to  nothing,  so  that  he 
shall  not  rejoice  therein,  v,.  18.  He  shall  not  cnly 
never  rejoice  truly,  but  not  long  rejiice  at  all. 

(1.)  What  he  has  unjustly  swallowed,  he  shall 
be  compelled  to  disgorge;  {v.  15.)  He  swallowcc' 
down  riches,  and  then  thought  himself  sure  of 
them,  and  that  they  were  as  much  his  own  as  the 
meat  he  has  eaten,  but  he  is  deceived,  he  shall 
vomit  them  up  again;  his  own  conscience  perhaps 
may  make  him  so  uneasy  in  tlie  keeping  of  what  ne 
has  gotten,  that,  for  the  quiet  of  his  own  mind,  he 
shall  make  restitution,  and  that  not  with  the  plea- 
sure of  a  virtue,  but  the  pain  of  a  vomit,  and  with 
the  utmost  reluctancy.  Or,  if  he  do  not  himself  re- 
fund what  he  has  violently  taken  away,  God  shall, 
by  his  providence,  force  him  to  it,  and  bring  it  about, 
one  way  or  other,  that  ill-gotten  goods  shall  return 
to  the  right  owners.  God  shall  cast  them  out  of  his 
belly,  while  yet  the  love  of  the  sin  is  not  cast  out 
of  his  heart.  So  loud  shall  the  clamours  of  the  poor, 
whom  he  has  impoverished,  be  against  him,  that 
he  shall  be  forced  to  send  his  children  to  them,  to 
sooth  them,  and  beg  their  pardon;  {y.  10.)  His 
children  shall  seek  to  please  the  fioor,  while  his  own 
hands  shall  restore  them  their  goods  with  shame, 
V.  18.  That  which  he  laboured  for,  by  all  the  art? 
of  oppression,  shall  he  restore,  and  shall  not  sc 
swallow  it  down  as  to  digest  it;  it  shall  not  stay 
with  him,  but  according  to  his  sham'e  shall  the  re- 
stitution be;  having  gotten  a  great  deal  unjustly, 
he  shall  restore  a  great  deal,  so  that  when  every 
one  has  his  own,  he  will  have  but  a  little  left  for 
himself.  To  be  made  to  restore  what  was  unjustly 
gotten,  by  the  sanctifying  grace  of  God,  as  Zaccheus 
was,  is  a  great  mercy;  he  voluntarily  and  cheerfully 
restored  four-fold,  and  yet  had  a  great  deal  left  to 
give  to  the  poor,  Luke  xix.  8.  But  to  be  forced  to 
restore,  as  Judas  was,  merely  by  the  horrors  of  a 
despairing  conscience,  has  none  of  that  benefit  and 
comfort  attending  it,  for  he  threw  down  the  pieces 
of  silver,  and  went  and  hanged  himself 

(2. )  He  shall  be  stripped  of  all  he  has,  and  be- 
come a  beggar.  He  that  spoiled  others,  shall  him- 
self be  spoiled;  (Isa.  xxxiii.  1.)  for  every  hayid  of 
the  wicked  shall  be  upon  him.  The  innocent,  whom 
he  has  wronged,  sit  down  by  their  loss,  saying,  as 
David,  Wickedness  proceedeth  from  thevjicked,but 
my  hand  shall  not  be  upon  him,  1  Sam.  xxiv.  13. 
But  though  they  have  forgiven  him,  though  they 
will  make  no  reprisals,  divine  justice  will,  and  often 
makes  the  wicked  to  avenge  the  'quarrel  of  the 
righteous,  ;ind  squeezes  and  crushes  one  bad  man 
bv  the  hand  of  another  upon  him.  Thus  when  he 
is  plucked  on  iill  sides,  he  shall  not  save  of  that 
which  he  desired;  (i'.  20.)  not  only  he  shall  not 
save  it  all,  but  he  shall  save  nothing  of  it.  There 
shall  none  of  his  meat  (which  he  coveted  so  much, 
and  fed  upon  with  so  much  pleasure)  be  left,  t.  21. 
All  his  neighbours  and  relations  shall  look  upon 
him  to  be  in  such  bad  circumstances,  that,  when  he 
is  dead,  no  man  shall  look  for  his  goods,  none  of  his 
k  iidrcd  shall  expect  to  be  a  ])enny  the  l)etter  for 
him,  nor  be  willing  to  take  out  letters  of  adminis- 
tration for  what  he  leaves  behind  him.  In  i''  this 
Zophar  reflects  upon  Job,  who  had  lost  aV,  a  •''  was 
reduced  to  the  last  extremity. 


JOB,  XX. 


99 


23.  Tf'icen  ne  is  about  to  fill  his  belly,  God 
shall  cast  the  fury  of  his  wrath  upon  him, 
and  shall  rain  it  upon  him  while  he  is  eating. 
'■24.  He  shall  flee  from  the  iron  weapon,  aiid 
the  bow  of  steel  shall  strike  hirii  through. 

25.  It  is  drawn,  and  cometh  out  of  the 
body ;  yea,  the  glittering  sword  cometh  out 
of  his  gall :  terrors  are  upon  him.  26.  All 
darkness  shall  be  hid  in  his  secret  places;  a 
fire  not  blown  out  shall  consume  him;  it 
shall  go  ill  with  him  that  is  left  in  his  taber- 
nacle. 27.  Tiie  heaven  shall  reveal  his  ini- 
quity; and  the  earth  shall  rise  up  against 
him.  28.  The  increase  of  his  house  shall 
depart,  and  Ins  goods  shall  flow  away  in  the 
day  of  his  wrath.  29.  This  is  the  portion  of 
a  wicked  man  from  God,  and  the  heritage 
appointed  unto  him  by  God. 

Zophar,  ha\ing  described  the  many  embaiTass- 
ments  and  vexations  which  commonly  attend  the 
■wicked  practices  of  oppressors  and  cruel  men,  here 
comes  to  show  their  utter  ruin  at  last. 

1.  Their  ruin  will  take  its  rise  from  God's  wrath 
and  \engeance,  f.  23.  The  hand  of  the  wicked 
was  upon  him;  {v.  22.)  e\  ery  hand  of  the  wicked. 
His  hand  was  against  every  one,  and  therefore  e\ery 
man's  hand  will  be  against  him — yet,  in  grappling 
with  these,  he  might  go  near  to  make  his  part 
good;  but  his  he  irt  cannot  endure,  nor  his  hands 
be  strong,  when  God  shall  deal  with  him,  (Ezek. 
xxii.  14. )  when  God  shall  cast  the  fury  of  his  wrath 
upon  him,  and  rnin  it  upon  him.  Every  word  here 
speaks  terror.  It  is  not  only  the  justice  of  God, 
that  is  engaged  against  him,  but  his  wrath,  the  deep 
resentment  of  provocations  gi>  en  to  himself:  it  is 
the  fury  of  his  vjrath,  incensed  to  the  highest  de- 
gree; it  is  cast  upon  him  with  force  and  fierceness; 
it  is  rained  upon  him  in  abundance;  it  comes  on  his 
head  like  the  fire  and  brimstone  upon  Sodom,  to 
which  the  psilmist  also  refers,  (Ps.  xi.  6.)  On  the 
ivicked  God  shall  rain  fire  and  brimstone.  There 
is  no  fence  against  this,  but  in  Christ,  who  is  the 
only  Covert  from  the  storm  and  tempest,  Isa.  xxxii. 
2.  This  wr  ith  shall  be  cast  upon  him,  when  he  is 
about  to  fill  his  belly,  just  going  to  glut  himself  with 
what  he  has  gotten,  and  promising  himself  abun- 
dant satisfaction  in  it.  Then,  when  he  is  eating, 
shall  tliis  tempest  surprise  him,  when  he  is  secure 
and  easy,  and  in  apprehension  of  no  danger;  as  the 
ruin  of  the  old  world  and  Sodom  came,  when  they 
were  jn  the  depth  of  their  security,  and  the  height 
of  their  sensuality,  as  Christ  observes,  Luke  xvii. 

26,  Sec.  Perhaps  Zophar  here  reflects  on  the  death 
of  Job's  children,  when  they  were  eating  and  drinking. 

2.  Their  ruin  will  be  inevitable,  and  there  will 
be  no  possibility  of  escaping  it;  (i;.  24.)  He  shall 
flee  from  the  iron  weapon.  Flight  argues  guilt:  he 
will  not  humble  himself  under  the  judgments  of 
God,  nor  seek  means  to  make  his  peace  with  him; 
all  his  care  is  to  escape  the  vengeance  that  pursues 
him,  but  in  vain:  if  he  escape  the  sword,  yet  the 
bow  of  steel  shall  strike  him  through.  God  has 
weapons  of  all  sorts,  he  has  both  whet  his  sword, 
and  bent  his  bow;  (Ps.  vii.  12,  13.)  he  can  deal  with 
his  enemies  cominns  or  eminus — at  hand  or  afar 
off.  He  has  a  sword  for  those  that  think  to  fight  it 
out  with  him  by  their  strength,  and  a  bow  for  those 
that  think  to  avoid  him  bv  their  craft.  See  Isaiah 
x\iv.  17,  18.  Jer.  xlviii.  43,  44.  He  that  is  mark- 
ed for  ruin,  though  he  may  escape  one  judgment, 
will  find  another  ready  for  him. 


3.  It  will  be  a  total,  terrible,  ruin.  When  thi- 
dart  that  has  sti-uck  him  through,  (for  when  Ci<.(i 
shoots,  he  is  sure  to  hit  his  mark,  when  he  strikes, 
he  strikes  home,)  comes  to  be  drawn  out  of  his  body, 
when  the  glittering  sword,  (the  lightning,  so  the 
word  is,)  the  flaming  sword,  the  sword  that  is  bath- 
ed in  heaven,  (Isa.  xxxiv.  5.)  when  this  comes  out 
of  his  gall,  O  what  terrors  are  upon  him!  How- 
strong  are  the  convulsions,  how  violent  are  the  d)'- 
ing  agonies!  How  terrible  are  the  arrests  of  deatli 
to  a  wicked  man! 

4.  Sometimes  it  i,s  a  ruin  that  comes  upon  him 
insensibly,  -v.  26.  (1.)  The  darkness  he  is  wrap- 
ped up  in,  is  a  hidden  darkness:  it  is  all  darkness, 
utter  darkness,  without  the  least  mixture  of  light, 
and  it  is  hid  in  his  secret  place,  whither  he  is  re- 
treated, and  where  he  hopes  to  shelter  himself;  he 
never  retires  into  his  own  conscience,  but  he  finds 
himself  in  the  dark,  and  utterly  at  a  loss.  (2.)  The 
fire  he  is  consumed  by  is  a  fire  not  blown,  kindled 
without  noise,  a  consumption  which  every  body 
sees  the  effect  of,  but  nobody  sees  the  cause  of;  it  is 
jjlain  that  the  gourd  is  withered,  but  the  worm  at 
the  root,  that  causes  it  to  wither,  is  out  of  sight. 
He  is  wasted  by  a  soft  gentle  fire;  surely,  but  very 
slowly.  When  the  fuel  is  very  combustible,  the 
fire  needs  no  blowing,  and  that  is  his  case;  he  is 
ripe  for  ruin;  the  firoud,  and  they  that  do  wickedly, 
shall  be  stubble,  Mai.  iv.  1.  An  vniquenchable  fire 
shall  consume  him,  so  some  read  it;  and  that  is  cer- 
tainly true  of  hell-fire. 

5.  It  is  a  ruin,  not  only  to  himself,  but  to  his  fa- 
mily; It  shall  go  ill  with  him  that  is  left  in  his  taber- 
nacle, for  the  curse  shall  reach  him,  and  he  shall 
be  cut  off  perhaps  by  the  same  grievous  disease; 
there  is  an  entail  of  wrath  upon  the  family,  which 
will  destroy  both  his  heirs  and  his  inheritance,  v. 
28.  (1.)  His  posterity  will  be  rooted  out.  The 
increase  of  his  house  shall  depart;  shall  either  be 
cut  off"  by  untimely  deaths,  or  forced  to  run  their 
country.  Numerous  and  growing  families,  if  wick- 
ed and  vile,  are  soon  reduced,  dispersed,  and  extir- 
pated, by  the  judgments  of  God.  (2.)  His  estate 
will  be  sunk.  His  goods  shall  flow  away  from  his 
family  as  fast  as  ever  they  flowed  in  to  it,  when  the 
day  of  God's  wrath  comes,  for  which,  all  the  while 
his  estate  was  in  the  getting  by  fraud  and  oppression, 
he  was  treasuring  up  wrath. 

6.  It  is  a  ruin  which  will  manifestly  appear  to 
be  just  and  righteous,  and  what  he  has  brought 
upon  himself  by  his  own  wickedness;  for,  (x'.  27.) 
the  heaven  shall  reveal  his  iniquity,  that  is,  the  God 
of  heaven,  who  sees  all  the  secret  wickedness  of  the 
wicked,  will,  by  some  means  or  other,  let  all  the 
world  know  what  a  base  man  he  has  been,  that 
they  may  own  the  justice  of  God  in  all  that  is 
brought  upon  him.  The  earth  also  shall  rise  up 
against  him,  both  to  discover  his  wickedness,  and 
to  avenge  it.  The  earth  shall  disclose  her  blood, 
Isa.  xxvi.  21.  The  earth  rises'vfi  agai7ist  him,  (as 
the  stomach  rises  against  that  which  is  loathsome,) 
and  will  no  longer  keep  him :  the  Heaven  reveals 
his  iniquity,  and  therefore  will  not  receive  him: 
whither  then  must  he  go  but  to  hell?  If  the  God 
of  heaven  and  earth  be  his  enemy,  neither  heaven 
nor  earth  will  show  him  any  kindness,  but  all  the 
hosts  of  both  are,  and  will  be,  at  war  with  him. 

Lastly,  Zophar  concludes  like  an  orator;  {v.  29. ) 
This  is  the  portion  of  a  wicked  man  from  God;  it  is 
allotted  him,  it  is  designed  him  as  his  portion.  He 
will  ha\e  it  at  last,  as  a  child  hr-.s  his  portion,  and 
he  will  have  it  for  a  perpetuitv,  it  is  what  he  must 
abide  by:  this  is  the  heritage  of  his  decree  from  God; 
it  is  the  settled  rule  of  his  judgment,  and  fair  warn  ■ 
ing  is  given  of  it.  O  wicked  man,  thou  shalt  surelh 
die!  Ezek.  xxxiii.  8.  Though  impenitent  sinners 
do  not  always  fall  under  such  temporal  judgments 


100 


JOB,  XXI. 


is  are  here  described,  (therein  Zophar  was  mis- 
taken,) yet  the  wrath  of  God  abides  upon  them, 
and  they  are  made  miserable  by  spiritual  judg- 
ments, which  are  much  worse,  their  consciences 
being  either,  on  the  one  hand,  a  terror  to  them,  and 
tlien  they  are  in  continual  amazement,  or,  on  the 
.ither  hand,  seared  and  silenced,  and  then  they  are 
gi\  en  up  to  a  reprobate  sense,  and  bound  over  to 
eternal  ruin.  Never  was  any  doctrine  better  ex- 
plained, or  worse  applied,  than  this  by  Zophar,  who 
intended  by  all  this  to  prove  Job  a  hypocrite.  Let 
us  receive  the  good  explication,  and  make  a  better 
ff/iplication,  for  warning  to  ourselves,  to  stand  in 
awe,  and  not  to  sin. 

CHAP.  XXI. 

This  is  Job's  reply  lo  Zophar's  discourse ;  in  which  he 
complains  less  of  his  own  miseries  than  he  had  done  in 
his  former  discourses,  (finding  that  his  friends  were  not 
moved  by  his  complaints,  lo  pity  him  in  the  least,)  and 
comes  closer  to  the  general  question  that  was  in  dispute 
betwixt  him  and  them,  AVhelher  outward  prosperity,  and 
the  continuance  of  it,  were  a  mark  of  the  true  church, 
and  the  true  members  of  it,  so  that  the  ruin  of  a  man's 
prosperity  is  sufficient  to  prove  him  a  hypocrite,  though 
no  other  evidence  appear  against  him:  this  they  asserted, 
but  Job  denied.  1.  His  preface  here  is  designed  for 
the  moving  of  their  affections,  that  he  might  gain  their 
attention,  v.  1 .  .6.  II.  His  discourse  is  designed  for  the 
convincing  of  their  judgments,  and  the  rectifying  of  their 
mistakes.  He  owns  that  God  does  sometimes  hang  up 
a  wicked  man  as  it  were  in  chains,  tji  lerrorem — as  a 
terror  lo  others,  by  some  visible  remarkable  judgment  in 
this  life,  but  denies  that  he  always  does  so  ;  nay,  he 
maintains  that  commonly  he  does  otherwise,  suffering 
even  the  worst  of  sinners  to  live  all  their  days  in  pros- 
perity, and  to  go  out  of  the  world  without  any  visible 
mark  of  his  wrath  upon  them.  I.  He  describes  the 
great  prosperity  of  wicked  people,  v.  7..  13.  2.  He 
shows  their  great  impiety,  in  which  they  are  har- 
dened by  their  prosperity,  v.  14..  16.  3.  He  foretells 
their  ruin,  at  length,  but  afler  a  long  reprieve,  v.  17.  .21. 
4.  He  observes  a  very  great  variety  in  the  ways  of  God's 
providence  toward  men,  ej-en  toward  bad  men,  v.  22 . ,  26. 
5.'  He  overthrows  the  ground  of  tFieir  severe  censures  of 
him,  by  showing  that  destruction  is  reserved  for  the  other 
world,  and  that  the  wicked  often  escape  to  the  last  in 
this  world,  v.  27.  to  the  end.  In  this,  Job  was  clearly  in 
the  right. 

1 .  XI UT  Job  answered  and  said,  2.  Hear 

XJ  diligently  nfiy  speech ;  and  let  this 
be  your  consolations.  3.  Suffer  me  that  I 
may  speak ;  and  after  that  I  have  spoken, 
•nock  on.  4.  As  for  me,  is  my  complaint 
to  man  ?  and  if  it  ivere  so,  why  should  not 
my  spirit  be  troubled  ?  5.  Mark  me,  and 
be  astonished,  and  lay  7/our  haivl  upon  7/our 
mouth.  6.  Even  when  I  remember  I  am 
afraid,  and  trembling  taketh  hold  on  my 
flesh. 

Job  here  recommends  himself,  both  his  case  and 
his  discourse,  both  what  he  suflFered,  and  what  he 
said,  to  the  compassionate  consideration  of  his 
friends. 

1.  That  which  he  entreats  of  them  is  very  fair, 
that  they  would  suffer  him  to  speak,  {v.  3. )  and  not 
break'  in  upon  him,  as  Zophar  had  done,  in  the 
midst  of  his  discourse.  Losers,  of  all  men,  may 
have  leave  to  speak;  and  if  those  that  are  accused 
and  censured  may  not  speak  for  themselves,  they 
are  wronged  witiinut  remedy,  and  have  no  way  to 
come  at  tlieir  right.  He  entreats  that  they  would 
hear  diligently  his  s])eech,  {v.  2. )  as  those  that  were 
willing  to  understand  h.m,  and,  if  they  were  under 
a  mistake,  to  have  it  rectified;  and  that  they  would 
rnaj-k  him;  {v.  5.)  for  we  may  as  well  not  hear  as 
'jot  heed  and  observe  what  we  hear. 

?    That  which  he  urges  for  this  is  very  reason- 


I  able.     (1.)  They  came  to  comfort  him;  "Nov.," 

[  says  he,  "/er  t/iin  be  your  c-jnuolations;  (v.  2.  ,  if 

you  ha\  e  no  other  comforts  to  administer  to  i..t, 

yet  deny  me  not  this;  be  so  kind,  so  just,  as  to  t,ive 

me  a  patient  hearing,  and  that  shall  pass  for  your 

I  consolations. "     Nay,  they  could  not  know  how  to 

!  comfort  him,  if  they  would  not  give  him  leave  to 

!  open  his  case,  and  tell  his  own  stt.ry.     Or,  "  It  will 

be  a  consol  iti.in  to  yourselves,  in  the   reflection,  to 

have  dealt  tenderly  with  your  afflicted  friend,  and 

not  harshly." 

(2.)  He  would  hear  them  speak,  when  it  came 
to  t'leir  turn.  "  After  I  have  spoken,  yni  may  go  on 
■with  what  you  have  to  say,  nnd  I  will  not  hinder 
you,  though  you  go  on  to  mock  me."  Thobe  that 
engage  in  comro\  ersy,  must  count  upon  ha\  ing  hard 
words  gi\en  tliem,  and  res(  Ive  to  bear  it  p.itienUy; 
for,  generally,  they  that  mock,  will  mock  on,  w!t,it- 
ever  is  said  to  them. 

(3.)  He  hoped  tocoinince  them;  "  If  you  will  but 
give  me  a  fair  hearing,  mock  on  if  you  can,  but  I 
believe  I  shall  say  that  which  will  change  your  note, 
and  make  you  pity  me,  rather  than  mock  nie." 

(4.)  They  were  not  his  judges;  (t.  4.)  "In  my 
comfilaint  to  man?  No,  if  it  were,  I  see  it  would 
be  to  little  purpose  to  complain.  But  my  complaint 
is  to  God,  and  to  him  do  I  appeal.  Let  him  be 
Judge  between  you  and  me!  Before  him  we  stand 
upon  even  terms,  and  therefore  I  have  the  privi- 
lege of  being  heard  as  well  as  you.  If  my  complaint 
were  to  men,  my  spirit  would  be  troubled,  for  they 
would  not  regard  me,  nor  rightly  understand  me; 
but  my  complaint  is  to  God,  wlio  will  suffer  me  to 
speak,  though  you  will  not."  It  wtaild  be  sad  iH 
(iod  should  deal  as  unkindly  with  us  as  our  fiiendsl 
sometimes  do. 

(5.)  There  was  that  in  his  case,  which  was  very 
surprising  and  astonishing,  and  therefore  l)oth  need- 
ed and  deserved  tlieir  most  serious  consideration. 
It  was  not  a  common  case,  but  a  very  extraordinary 
one. 

[1.]  He  himself  was  amazed  at  it,  at  the  trou- 
bles God  had  laid  u])on  him,  and  the  censures  of 
his  friends  concerning  him;  (7».  6.)  "  ]\'hen  I  re- 
member th^Lt  terrible  day,  in  which  I  was  on  a  sud- 
den stripped  of  all  my  comforts,  that  day  in  which 
I  was  stricken  with  sore  boils;  when  I  remember 
all  the  hard  speeches  with  which  you  ha^  c  grieved 
me,  I  confess  I  am  afraid,  and  trembling  takes  hold 
of  my  flesh,  especially  when  I  compare  this  with 
the  prosperous  condition  of  many  wicked  people, 
and  the  applauses  of  their  neighbours,  with  which 
they  pass  through  the  world."  Note,  The  provi- 
dences of  God,  in  the  government  of  the  world,  are 
sometimes  very  astonishing,  even  to  wise  and  good 
men,  and  bring  them  to  their  wit's  end. 

[2.]  He  would  have  them  wonder  at  it;  {v.  5.) 
"Mark  me,  and  be  astonished.  Instead  of  expound- 
ing my  troubles,  you  should  awfully  adore  the  \\n  ■ 
searchable  mysteries  of  Providence  in  afflicting  on» 
thus,  of  whom  you  know  no  evil;  you  should  t'ere 
fore  lay  your  hand  ufton  your  mouth;  silently  v/ait 
the  issue,  and  judge  nothing  before  the  time." 
God's  way  is  in  the  sea,  and  his  jiath  in  the  great 
waters.  When  we  cannot  account  for  what  he  d  es, 
in  suflTering  the  wicked  to  pros])er,  and  the  gndly 
to  be  afflicted,  nor  fathom  the  deptli  (^f  those  pro 
ceedings,  it  becomes  us  to  sit  down  and  adniirt 
them.  U/iright  men  shall  be  astonished  at  this,  ch. 
xvii.  8.     Be  you  so. 

7.  \^^lercfore  do  the  wicked  live,  become 
old,  yea,  are  mighty  in  po\yer  ?  8.  Thoii 
seed  is  established  in  their  sight  with  them, 
and  their  offspring  before  their  ey.'s.  0 
Their  honses  are  safe  from  fear,  nc-itlur  is 


JOB,  XXL 


Ol 


the  rod  of  God  upon  them.  10.  Their  bull 
^(^ndereth,  and  faileth  not;  their  cow  calveth, 
and  casteth  not  her  calf.  11.  They  send 
Ibrth  their  little  ones  like  a  flock,  and  their 
children  dance.  12.  They  take  the  timbrel 
and  harp,  and  rejoice  at  the  sound  of  the  or- 
^an  1 3.  They  spend  their  days  in  wealth, 
an. I  in  a  moment  go  down  to  the  grave.  1 4. 
Therefore  they  say  unto  God,  Depart  from 
us  ;  for  we  desire  not  the  knowledge  of  thy 
ways.  15.  What  ^5  the  Almighty,  that  we 
s'lould  serve  him  ?  and  what  profit  should 
we  have,  if  we  pray  unto  him?  16.  Lo, 
their  good  is'not  in  their  hand :  the  counsel 
of  the  wicked  is  far  from  me. 

All  Job's  three  friends,  in  their  last  discourses, 
had  been  very  large  in  describing  the  miserable 
condition  of  a  wicked  nnan  in  this  world;  "  It  is 
true,"  says  Job,  "  remarkable  judgnrients  are  some- 
times brought  upon  notorious  sinners,  but  not  al- 
ways; for  we  have  many  instances  of  the  great  and 
lung  prosperity  of  those  that  are  openly  and  avow- 
ed: y  wicked;  though  they  are  liardened  in  their 
wickedness  by  their  prosperity,  yet  they  are  still 
buffered  to  prosper." 

I.  He  here  describes  their  prosperity,  to  the 
height,  and  breadth,  and  length,  of  it.  '•  If  this  be 
true,  as  you  say,  pray  tell  me  wherefore  do  the  wick- 
ed live?"  V.  7.  The  matter  of  fact  is  taken  for  grant- 
ed, for  we  see  instances  of  it  every  day.  1.  They  live, 
and  are  not  suddenly  cut  off  by  the  strokes  of  divine 
vengeance.  They  yet  speak,  who  have  set  their 
mouths  against  the  heavens.  Theyyetact,  whohave 
stretched  out  their  hands  against  God.  Not  only  they 
live,  that  is,  they  are  reprieved,  but  they  live  in  pros- 
fin-inj.  1  Sam.  xxv.  6.  Nay,  2.  They  become  old, 
they  have  the  honour,  satisfaction,  and  advantage, 
of  living  long,  time  enough  to  raise  their  families 
and  estates.  We  read  of  a  sinner  a  hundred  years 
old,  Isa.  Ixv.  20.  But  this  is  not  all.  3.  They  are 
m  ghty  in  power,  are  preferred  to  places  of  autho- 
rity and  trust,  and  not  only  make  a  great  figure, 
hut  betr  a  great  sway.  Vivit  imo,  et  in  senatum 
-I'fnif — He  not  only  lives,  but  walks  into  the  senate- 
hodfte.  Now  wherefore  is  it  so.''  Note,  It  is  worth 
wh  le  to  inquire  into  the  reasons  of  the  outward  pros- 
perity f'f  wicked  people.  It  is  not  because  God  has 
f  rsaken  the  earth,  because  he  does  not  see,  or  does 
iiot  hate,  or  cannot  punish,  their  wickedness;  but 
it  s  because  the  measure  of  their  iniquities  is  not 
full.  This  is  the  day  of  God's  patience,  and  in  some 
\v  y  or  other  he  makes  use  of  them,  and  their  pros- 
perity, to  serve  his  own  counsels,  while  it  ripens 
ihrm  for  ruin;  but  the  chief  reason  is,  because  he 
w  11  make  it  to  appear  there  is  another  world, 
wivch  is  the  world  of  retribution,  and  not  this. 

The  prosperity  of  the  wicked  is  here  described 
t''^  he, 

(1.)  Complete  and  consummate.  [1.]  They  are 
multiplied,  and  their  family  is  built  up,  and  thev 
have  the  satisfaction  of  seeing  it;  {y.  8.)  Their  seed 
;>  -stahlis/ied  in  their  sight.  This  is  put  first,  as  that 
which  gives  both  a  pleasant  enjoyment,  andapleas- 
ina-  pospect.  [2.]  They  are  easy  and  quiet,  v.  9. 
^Vheieas  Zophar  had  spoken  of  their  continual 
fritrhts  and  terrors.  Job  siys.  Their  houses  are  safe, 
both  from  danger  and  from  the  fear  of  it;  (y.  9. )  and 
so  fir  are  they  from  the  killing  wounds  of  God's 
sword  or  arrows,  that  they  do  not  feel  the  smart  of 
so  much  as  (he  rod  of  God  upon  them.  [3.]  They 
are  rich,  and  thrive  in  their  estates;  of  this  he  gives 
only  one  instance,  v.   10.     Their  cattle  increase, 


and  they  meet  with  no  disappointment  in  them;  not 
so  much  as  a  cow  casts  her  calf,  and  then  their 
much  must  needs  grow  more.  This  is  promised, 
Exod.  xxiii.  26.  Deut.  vii.  14.  [4.]  They  are  mer- 
ry, and  live  a  jovial  life;  {v.  11,  12.)  They  semi 
forth  their  little  ones  abroad  among  their  neigh 
bours,  like  a  flock,  in  great  numbers,  to  sport  them 
selves.  They  have  their  balls  and  music-meeting?, 
at  which  their  children  dance;  and  dancing  is  fitti.  tt 
for  children,  who  know  not  better  how  to  sper.d 
their  time,  and  whose  innocency  guards  them 
against  the  mischiefs  that  commonly  attend  it. 
Though  the  parents  are  not  so  very  youthful  and 
frolicsome  as  to  dance  themselves,  yet  they  t.;ke 
the  timbrel  and  harp;  they  pipe,  and  their  children 
dance  after  their  pipe,  and  they  know  no  gref  to 
put  their  instruments  out  of  tune,  or  to  withhold 
their  hearts  from  any  joy.  Some  observe  that  th  s 
is  an  instance  of  their  vanity,  as  well  as  of  their 
prosperity.  Here  is  none  of  that  care  taken  of  the  r 
children.'which  Abraham  took  of  his,  to  ^eacA  them 
the  way  of  the  Lord,  Gen.  xviii.  19.  Their  chil- 
dren do  not  pray,  or  say  their  catechism,  but  dance, 
and  sing,  and  rejoice  at  the  sound  of  the  orgur. 
Sensual  pleasures  are  all  the  delights  of  carnal  peo- 
ple; and  as  men  are  themselves,  so  they  breed  their 
children. 

(2.)  Continuing  and  constant;  {v.  13.)  They 
spend  their  days,  all  their  days,  in  wealth,  and  ne- 
ver know  what  it  is  to  want;  in  mirth,  and  neA  er 
know  what  sadness  means;  and  at  last,  without  any 
previous  alarms  to  frighten  them,  without  any  an- 
guish, or  agony,  in  a  moment  they  go  down  to  the 
grave,  and  there  are  no  bands  in  their  death.  If 
there  were  not  another  life  after  this,  it  were  most 
desirable  to  die  by  the  quickest,  shortest  strt  kes  i  f 
death.  Since  we  must  go  down  to  the  grave,  it 
that  were  the  furthest  of  our  journey,  we  wi  uhi 
wish  to  go  down  in  a  moment,  to  swallow  the  I);;- 
ter  pill,  and  not  chew  it. 

II.  He  shows  how  they  abuse  their  prosperity, 
and  are  confirmed  and  hardened  by  it  in  their  im- 
piety, v.  14,  15.  Their  gold  and  silver  serve  to 
steel  them,  to  make  them  more  insolent,  and  mere 
impudent,  in  their  wickedness.  Now  he  mentions 
this,  either,  1.  To  increase  the  difficulty.  It  is 
strange  that  any  wicked  people  should  prosper  thus, 
but  especially  that  those  should  prosper,  who  are 
arrived  at  such  a  pitch  of  wickedness  as  openly  to 
bid  defiance  to  God  himself,  and  tell  him  to  his  face 
that  they  care  not  for  him:  nay,  and  that  their  pros- 
perity should  be  continued,  though  they  bear  up 
themselves  upon  that,  in  their  opposition  to  God; 
with  that  weapon  they  fight  against  him,  and  yet 
are  not  disarmed.  Or,  2.  To  lessen  the  difficulty. 
God  suffers  them  to  prosper;  but  let  us  not  wonder 
at  it,  for  the  prosperity  of  fools  destroys  them,  by 
hardening  them  in  sin,  Prov.  i.  32.  Ps.  Ixxiii.  7* '9. 
See  how  light  these  prospering  sinners  make  rf 
God  and  religion,  as  if,  because  they  have  so  much 
of  this  world,  they  had  no  need  to  look  after  an- 
other. 

(1.)  See  how  ill  affected  they  are  to  God  and  re- 
ligion; thev  abandon  them,  and  cast  off  the  thoughts 
of  them.  [1-]  They  dread  the  presence  of  God, 
they  say  unto  him,  *'  Depart  from  us,  let  us  never 
be  troubled  with  the  apprehension  of  our  being  un- 
der God's  eye,  nor  be  restrained  by  the  fear  rf 
him."  Or,  They  bid  him  depart,  as  one  they  do 
not  need,  nor  have  any  occasion  to  make  use  rf. 
The  world  is  the  portion  they  have  chosen,  and 
take  up  with,  and  think  themselves  happy  in;  while 
they  ha\e  that,  they  can  live  without  God.  Justly 
will  God  say  to  them,  Depart,  (Matth.  xxv.  41.) 
who  have  bid  him  depart;  justly  does  he  now  take 
them  at  their  word.  [2.]  Thev  dread  the  know- 
ledge of  God,  and  of  his  will,  and  of  their  duty  to 


102 


JOB,  XXI. 


him;  We  desire  not  the  knowledge  of  thy  ways. 
They  that  are  resolved  not  to  walk  in  God's  ways, 
desire  not  to  know  them,  because  tlieir  knowledge 
will  be  a  continual  reproach  to  their  disobedience, 
John  iii.  19. 

(2.)  See  how  they  argue  against  God  and  reli- 
gion; {y.  15.)  What  is  the  Almighty?  Strange,  that 
ever  creatures  should  speak  so  insolently,  that  ever 
reasonable  creatures  should  speak  so  absurdly  and 
unreasonably.  The  two  great  bonds  by  which  we 
are  drawn  and  held  to  religion,  are  those  of  duty 
and  interest;  now  they  here  endea\  our  to  break 
both  these  bonds  asunder.  [1.]  They  will  not  be- 
lieve it  is  their  duty  to  be  religious.  What  is  the 
4lmighty,  that  we  should  serve  him?  Like  Pharaoh, 
(Exod.  V,  2.)  Who  is  the  Lord,  that  I  should  obey 
his  voice?  Observe  how  slightly  they  speak  of  God; 
What  is  the  Almighty?  As  if  he  were  a  mere  name, 
a  mere  cypher,  or  one  they  have  nothing  to  do  with, 
and  that  has  nothing  to  do  with  them.  How  hardly 
they  speak  of  religion!  They  call  it  aservia-,  and 
mean  a  hard  service.  Is  it  not  enc.ugh,  they  think, 
t  >  keep  up  a  fair  correspondence  with  the  Almighty, 
but  they  nmst  serve  him,  which  they  look  upon  as 
u  task  and  drudgery.  Observe  also  how  highly  they 
speak  of  themselves;  "jyiat  we  should  serve  hmi: 
we,  who  are  rich  and  mighty  in  power,  shall  we  be 
subject  and  accountable  to  himi*  No,  we  are  Lords," 
Jer.  ii.  .31.  [2.]  They  will  not  believe  it  is  tlieir 
interest  to  be  religious;  What  projit  shall  we  have 
if  we  pray  unto  him?  All  the  world  are  for  what 
thev  can  get,  and  therefore  wisdom's  merchandise 
is  neglected,  because  they  think  there  is  nothing  to 
be  g  it  by  it;  It  is  vain  to  serve  God,  Mai.  iii.  13,  14. 
Praying  will  not  pay  debts,  nor  portion  children; 
nay,  perhaps  serious  godliness  may  hinder  a  man's 
preferment,  and  expose  him  to  losses;  and  what 
then^  Is  nothing  to  be  called  gain  but  the  wealth 
and  honour  of  this  world.!*  If  we  obtain  the  favour 
of  God,  and  spiritual  and  eternal  blessings,  we  have 
no  reason  to  complain  of  losing  by  our  religion.  But 
if  we  have  not  profit  by  prayer,  it  is  our  own  fault, 
(Isa.  Iviii.  3,  4.)  it  is  because  we  ask  amiss.  Jam. 
iv.  3.  Religion  itself  is  not  a  vain  thing;  if  it  be  so 
to  us,  we  may  thank  ourselves  for  resting  in  the 
outside  of  it.  Jam.  i.  26. 

III.  He  shows  their  folly  herein,  and  utterly  dis- 
claims all  concurrence  with  them;  {v.  19.)  Lo, 
their  good  is  not  in  their  hand,  that  is.  They  did  not 
get  it  without  God,  and  therefore  they  are  very  un- 
grateful to  slight  him  thus:  it  was  not  their  might, 
nor  the  power  of  their  hand,  that  got  them  this 
wealth,  and  therefore  they  ought  to  remember  God 
who  gave  it  them.  Nor  can  they  keep  it  without 
God,  and  therefore  they  are  very  unwise  to  lose 
tlieir  interest  in  him,  and  bid  him  to  depart  from 
them.  Some  give  this  sense  of  it;  "Their  good  is 
in  their  barns  and  their  bags,  hoarded  up  there;  it 
:S  not  in  their  hand,  to  do  good  to  others  with  it; 
and  then,  what  good  does  it  do  them?"  "There- 
fore," says  Job,  ''the  counsel  of  the  wicked  is  far 
from  me.  Far  l)e  it  from  me  tluit  I  should  be  of 
their  mind,  s  ly  as  they  s^y.  do  as  they  do,  and  take 
my  measures  from  them.  Their  posterity  ap- 
prove their  sayings,  though  their  way  be  their 
folly i  (Ps.  xlix.  13.)  but  I  know  better  things  than 
to  walk  in  their  counsel." 

17.  How  oft  is  llio  candle  of  the  wicked 
put  out?  and  hovj  oft  cometli  their  destruc- 
tion upon  them?  God  distrihuteth  sorrows 
In  liis  anger.  1 8.  They  are  as  stubhle  be- 
fore the  wind,  and  as  chaff  that  the  storm 
carrieth  away.  19.  God  layeth  up  his  ini- 
quity for  his  children:  he  rewardeth  him. 


and  he  shall  know  it.  20.  His  eyes  shall 
see  his  destruction,  and  he  shall  drink  of 
the  wrath  of  the  Almighty.  21.  For  what 
pleasure  hath  he  in  his  house  after  him, 
when  the  number  of  his  months  is  cut  off 
in  the  midst?  22.  Shall  any  teach  God 
knowledge?  seeing  he  judgeth  those  that 
are  high.  23.  One  dieth  in  his  full  strength, 
being  wholly  at  ease  and  cjuiet :  24.  His 
breasts  are  full  of  milk,  and  his  bones  are 
moistened  with  marrow.  25.  And  anothei 
dieth  in  the  bitterness  of  his  soul,  and  never 
eateth  with  pleasure.  26.  TUey  shall  lie 
down  alike  in  the  dust,  and  the  worms  shall 
cover  them. 

Job  had  largely  desciibed  the  prosperity  of  wick, 
ed  people;  now,  in  these  verses, 

I.  He  opposes  this  to  what  his  friends  had  main 
tained  concerning  their  certain  ruin  in  this  life. 
"Tell  me  how  often  do  you  see  the  candle  of  the 
wicked  put  out.  Do  ycu  not  as  often  see  it  burn 
down  to  the  socket,  until  it  goes  out  of  itself?  v.  17. 
How  often  do  you  see  their  destruction  con>e  upon 
them,  or  God  distributing  sorrows  in  his  anger 
among  themi'  Do  you  not  as  often  see  their  mirth 
and  prosperity  continuing  to  the  last?"  Perhaps 
there  are  as  many  instances  of  notorious  sinners 
ending  their  days  in  pomp,  as  ending  them  in  mise- 
ry; which  observation  is  sufficient  to  invalidate 
their  arguments  against  Job,  and  to  show  that  no 
certain  judgment  can  be  made  of  men's  character 
by  their  outward  condition. 

II.  He  reconciles  this  to  the  holiness  and  justice 
of  God;  though  wicked  people  pr<  sper  thus  all 
their  days,  yet  we  are  not  theref<n-e  to  think  th.it 
God  will  let  their  wickedness  always  go  unpunish- 
ed.    No, 

1.  Even  while  they  prosper  thus,  they  are  as 
stubble  and  chaff  before  the  stormy  wind,  v.  18. 
They  are  light  and  worthless,  and  of  no  account 
either  with  God,  or  with  wise  and  good  men.  They 
are  fitted  to  destruction,  and  continually  lie  exposed 
to  it;  and,  in  the  height  of  tlieir  pomp  and  power, 
there  is  but  a  step  between  them  and  ruin. 

2.  Though  they  spend  all  their  days  in  wealth, 
God  is  laying  up  their  iniquity  for  their  children, 
{v.  19.)  and  he  will  visit  it  upon  their  postei-ity 
when  they  are  gone.  The  oppressor  lays  up  his 
goods  for  his  children,  to  make  them  gentlemen, 
but  God  lays  up  his  iniquity  for  them,  to  make 
them  beggars:  he  keeps  an  exact  account  of  the  fa- 
thers' sins;  seals  them  up  among  his  trrasurrs, 
(Deut.  xxxii.  34.)  and  will  justly  punish  the  chil- 
dren, while  the  riches,  to  which  the  curse  cleaves, 
are  found  as  assets  in  their  hands. 

3.  Though  they  prosper  in  this  woMd,  yet  they 
shall  be  reckoned  with  in  another  world.  Ciod  re- 
wards him  according  to  his  deeds  at  last,  {v.  19.) 
though  tlie  sentence  passed  against  his  evil  works 
be  not  executed  si)eedily.  Perhaps  he  may  not  now 
be  made  to  fear  the  wrath  to  come,  but  he  may 
flatter  himself  with  hopes  that  he  shall  have  peace, 
tlwough  he  go  on;  but  he  shall  be  made  to  feel  it  ii. 
the  day  of  the  revelation  of  the  riftliteous  judgment 
of  God.  He  shall  know  it;  {v.  19.)  His  eyes  shall 
see  his  destruction,  which  he  would  not  be  persn;idcd 
to  believe.  They  will  not  see,  but  they  shall  see, 
Isa.  xxvi.  11.  The  eyes  that  have  been  wilfully 
shut  against  tlie  grace  of  Ciod,  shall  he  o])ened  to 
see  his  destruction.  He  shall  drink  of  the  wrath  of 
the  Almighty;  that  shall  he  the  portion  rf  his  cup. 
Compare  Ps.  xi.  6.  with  Rev.  xi\'.  10.  The  misery 


JOB,  XXI. 


103 


of  damned  sinners  is  here  set  forth  in  a  few  words, 
but  they  are  very  terrible  ones:  they  he  under  the 
wrath  of  an  Almigh  ly  God,  who,  in  their  desti'uc- 
tion,  both  shows  his  wrath,  and  makes  known  his 
power. 

If  this  will  be  his  condition  in  the  other  world, 
what  good  will  his  prosperity  in  this  world  do  him? 
(y.  21.)  What  pleasure  has  he  in  his  house  after 
him?  Our  Saviour  has  let  us  know  how  little  plea- 
sure the  rich  man  in  hell  had  in  his  house  after  him, 
when  the  remembrance  of  the  good  things  he  had 
received  in  his  life-time,  would  not  cool  his  tongue, 
but  added  much  to  his  misery,  as  did  also  the  sor- 
row he  was  in,  lest  his  five  brethren,  whom  he  left 
in  his  house  after  him,  should  follow  him  to  that 
place  of  torment,  Luke  xvi.  25- -28.  So  little  will 
the  gain  of  the  world  profit  him  that  has  lost  his  soul. 

Ili.  He  resolves  this  difference,  which  Providence 
makes  between  one  wicked  man  and  another,  into  the 
wisdom  and  sovereignty  of  (iod;  {v.  22.)  Shall  any 
tiretend  to  teach  God  knowledge?  Dare  we  arraign 
God's  proceedings,  or  blame  his  conduct?  Shall  we 
take  upon  us  to  tell  God  how  he  should  govern  the 
world,  what  sinner  he  should  spare,  and  what  he 
should  punish?  He  has  both  authority  and  ability 
to  judge  those  that  are  high.  Angels  in  heaven, 
princes  and  magistrates  on  earth,  are  accountable 
to  God,  and  must  receive  their  doom  from  him; 
he  manages  them,  and  makes  what  use  he  pleases 
of  them:  shall  he  then  be  accountable  to  us,  or  re- 
ceive advice  from  us?  He  is  the  Judge  of  all  the 
earth,  and  tlierefore,  no  doubt,  he  shall  do  right, 
(Gen.  xviii.  25.  Rom.  iii.  6.)  and  those  prf  ceedings 
of  his  providence  which  seem  to  contradict  one 
another,  he  can  make,  not  only  mutually  to  agree, 
but  iointly  to  serve  his  own  purposes. 

The  little  difference  there  is  between  one  wicked 
man's  dying  impenitent  in  peace  and  pomp,  and 
another  wicked  man's  dying  so  in  pain  and  misery, 
when  both  will,  at  Jast,  meet  in  hell,  he  illustrates 
by  the  little  difference  there  is  between  one  man's 
dying  suddenly  and  another's  dying  slowly,  when 
they  will  both  meet  shortly  in  the  grave.  So  \  ast 
is  the  disproportion  between  time  and  eternity,  that, 
if  hell  be  the  fot  of  every  sinner  at  last,  it  makes 
little  difference,  if  one  goes  singing  thither,  and 
another  sighing.     See, 

1.  How  various  the  circumstances  of  people's 
dying  are.  There  is  one  way  into  the  world,  we 
say,  but  many  f^ut;  yet,  as  some  are  born  by  quick 
and  easy  labour,  others  by  that  which  is  hard  and 
lingering,  so  dying  is  to  some  much  more  terrible 
than  to  others;  and,  since  the  death  of  the  body  is 
the  birth  of  the  soul  into  another  world,  death-bed 
agonies  may  not  unfitly  be  compared  to  child-bed 
tliroes.     Observe  the  difference. 

(1.)  One  dies  suddenly,  in  his  full  strength,  not 
weakened  by  age  or  sickness,  {v.  23.)  being  wholly 
at  ease  and  quiet,  under  no  apprehension  at  all  of 
the  approach  of  death,  nor  in  any  fear  of  it;  but, 
on  the  contrary,  because  his  breasts  are  full  of  milk, 
and  his  bones  moistened  with  marrow,  {v.  24.)  that 
is,  he  is  healthful  and  vigorous,  and  of  a  good  con- 
stitution, (like  a  milch-cow  that  is  fat  and  in  good 
liking,)  he  counts  upon  nothing  but  to  live  many 
years  in  mirth  and  pleasure.  Thus  fair  does  he  bid 
For  life,  and  yet  he  is  cut  off  in  a  moment  by  the 
stroke  of  death.  Note,  It  is  a  common  thing  for 
persons  to  be  taken  away  by  death  when  they  are 
in  tlieir  full  strength,  in  the  highest  degree  of  health, 
when  they  least  expect  death,  and  think  themselves 
best  armed  against  it,  and  are  ready  not  only  to  set 
death  at  a  distance,  but  to  set  it  at  defiance.  Let  us 
therefore  never  be  secure;  for  we  have  known 
many  well  and  dead  in  the  same  week,  the  same 
day,  the  same  hour,  nay,  perhaps,  the  same  minute, 
Let  us  therefore  be  always  ready 


(2. )  Another  dies  slowly,  and  with  a  great  deal 
of  previous  pain  and  misery,  (t.  2j.)  In  the  bitter- 
ness of  his  soul,  such  as  poor  Job  was  himself  now 
in,  and  never  eats  with  pleasure,  has  no  appetite  to 
his  food,  nor  any  relish  of  it,  through  sickness,  or 
age,  or  sorrow  ot'  mind.  What  great  reason  ha\e 
those  to  be  thankful,  that  are  in  health,  and  alvva\s 
eat  with  pleasure!  And  what  little  reason  have 
they  to  complain,  who  sometimes  do  not  eat  thus 
when  they  hear  of  many  that  never  do! 

2.  How  undiscernible  this  difference  is  in  the 
grave:  as  rich  and  poor,  so  healthful  and  unhealtli- 
ful,  meet  there;  {v.  26.)  7'heij  shall  lie  donvn  ali^e 
in  the  dunt,  and  the  worms  shall  cover  them,  and 
feed  sweetly  en  them.  Thus,  if  one  wicked  man 
die  in  a  palace,  and  another  in  a  dungeon,  they  will 
meet  in  the  congregation  of  the  dead  and  damned, 
and  the  worm  that  dies  not,  and  the  fire  that  is  n(X 
quenched,  will  be  the  same  to  them,  which  makes 
those  differences  inconsiderable,  and  not  wortli  pei- 
plexing  ourseh  es  about. 

27.  Behoid,  I  know  your  thoughts,  and 
the  devices  which  ye  wrongfully  iniagino 
against  me.  28.  For  ye  say,  Where  is  the 
house  of  the  prince?  and  where  are  the 
dwelling-places  of  the  wicked?  29.  Have 
ye  not  asked  them  that  go  by  the  way  ?  and 
do  ye  not  know  their  tokens,  30.  That 
the  wicked  is  reserved  to  the  day  of  de 
struction  ?  they  shall  be  brought  forth  lo 
the  day  of  wrath.  31.  Who  shall  declare 
his  way  to  his  face?  and  who  shall  repa}- 
him  what  he  hath  done  ?  32.  Yet  shall  hv 
be  brought  to  the  grave,  and  shall  remain 
in  the  tomb.  33.  The  clods  of  the  valK^}' 
shall  be  sweet  unto  him,  and  every  nidn 
shall  draw  after  him,  as  there  are  innume- 
rable before  him.  34.  How  then  comfort 
ye  me  in  vain,  seeing  in  your  answers  there 
remaineth  falsehood  ? 

In  these  \  erses, 

I.  Job  opposes  the  opinion  of  his  friends,  which 
he  saw  they  still  adhered  to,  That  the  wicked  are 
sure  to  fall  into  such  visible  and  remarkable  ruin, 
as  Job  was  now  fallen  into,  and  none  but  the  wicked; 
upon  which  principle,  they  condemned  Job  as  a 
wicked  man.  "I  know  your  thoughts,"  says  Job, 
{v.  27.)  «'  I  know  you  will  not  agree  with  me;  for 
your  judgments  are  tinctured  and  biassed  by  your 
piques  and  prejudices  against  me,  and  the  devices 
which  you  wningfuUy  imagine  against  my  comfort 
and  honour:  and  how  can  such  men  be  cf  nvinced?" 

Job's  friends  were  ready  to  say,  in  answer  to  his 
discourse  concerning  the  prosperity  of  the  wicked, 
"  Where  is  the  house  of  the  prince?\v.  28.)  Where 
is  Job's  house,  or  the  house  of  his  eldest  son,  in 
which  his  children  were  feasting:  inquire  into  the 
circumstances  of  Job's  house  and  family,  and  then 
ask.  Where  are  the  dzvelling-filaces  of  the  wickid? 
and  compare  them  together,  and  you  will  soon  see 
that  Job's  house  is  in  the  same  predicament  with 
the  houses  of  tyrants  and  oppressors,  and  may 
therefore  conclude  that  doubtless  he  was  such  a 
one." 

II.  He  lays  down  his  own  judgment  to  the  con- 
trary, and,  for  proof  of  it,  appeals  to  the  sentiments 
and  observations  of  all  mankind.  So  confident  is  he 
that  he  is  in  the  right,  that  he  is  willing  to  refer  the 
cause  to  the  next  man  that  comes  by;  (v.  29.) 
"  Have  ye  not  asked  them  that  go  by  the  way — any 


104 


JOB,  XXII. 


indifferent  pei*son,  any  that  will  answer  jou?  I  say 
not,  as  Eliphaz,  (cA.  v.  1.)  To  which  of  the  Saints 
— I  ask,  To  which  of  the  children  of  men,  will  you 
turn?  Turn  to  which  you  will,  you  will  find  them 
all  of  my  mind;  that  the  punishment  of  sinners  is 
designed  more  for  the  other  world  than  for  this, 
according  to  the  prophecy  of  Enoch,  the  seventh 
from  Adam,  Jude  14.  Do  you  not  know  the  tokens 
of  this  truth,  which  all  that  have  made  any  obser- 
vations upon  the  providences  of  God  concerning 
mankind  in  this  world,  can  furnish  you  with?" 

Now  what  is  it  that  Job  here  asserts?  Two 
things, 

1.  That  impenitent  sinners  will  certainly  be 
punished  in  the  other  world,  and,  usually,  their 
punishment  is  put  off  until  then. 

2.  That  therefore  we  are  not  to  think  it  strange 
if  they  prosper  greatly  in  this  world,  and  fall  under 
no  visible  token  of  God's  wrath.  Therefore  they 
are  spared  now,  because  they  are  to  be  punished 
then;  therefore  the  workers  of  iniquity  flourish, 
that  they  may  be  destroyed  for  ever,  Ps.  xcii.  7. 
The  sinner  is  here  supposed, 

(1.)  To  live  in  a  great  deal  of  power,  so  as  to  be 
not  only  the  terror  of  the  mighty  in  the  land  of  the 
Irving,  (Ezek.  xxxii.  27.)  but  the  terror  of  the 
wise  and  good  too,  whom  he  keeps  in  such  awe, 
that  none  dares  declare  his  way  to  his  face,  -v.  31. 
None  will  take  the  liberty  to  I'eprove  him,  to  tell 
him  of  the  wickedness  ot  his  way,  and  what  will 
be  in  the  end  thereof;  so  that  he  sins  securely,  and 
is  not  made  to  know  either  shame  or  fear.  The 
prosperity  of  fools  destroys  them,  by  setting  them 
(in  their  own  conceit)  above  reproofs,  by  which 
they  might  be  brought  to  that  repentance  which 
aloiie  will  prevent  their  ruin.  Those  are  marked 
for  destruction  that  are  let  alone  in  sin,  Hos.  iv.  17. 
And  if  none  dares  declare  his  way  to  his  face,  much 
less  dare  any  repay  him  what  he  has  done,  and 
make  him  refund  there  where  he  has  done  wrong. 
He  is  one  of  those  great  flies  which  break  through 
the  cobwebs  ot  the  law,  that  hold  only  the  little 
ones:  this  imboldens  sinners  in  their  sinful  ways, 
that  they  can  brow-beat  justice,  and  make  it  afraid 
to  meddle  with  them.  But  there  is  a  day  coming 
when  those  shall  be  told  of  their  faults,  who  now 
would  not  bear  to  hear  of  them;  shall  have  their 
sins  set  in  order  before  them,  and  their  way  de- 
clared to  their  face,  to  their  everlasting  confusion, 
who  would  not  have  it  done  here,  to  their  convic- 
tion; when  those  who  would  not  repay  the  wrongs 
thev  had  done,  shall  have  them  repaid  to  them. 

('2.)  To  die,  and  be  buried  in  a  great  deal  of 
])omp  and  magnificence,  u.  52,  33.  There  is  no 
remedy;  he  must  die;  that  is  the  lot  of  all  men; 
but  every  thing  vou  can  think  of  shall  be  done  to 
t  ;ke  off  the  reproach  of  death.  [1.]  He  shall  have 
a  splendid  funeral;  a  poor  thing  for  any  man  to  be 
proud  of  the  prospect  of;  yet  with  some  it  passes  for 
a  mighty  thhig:  well,  he  shall  be  brought  unto  the 
grave  in  state,  surrounded  with  all  the  honours  of 
the  Heralds'  office,  and  all  the  respect  his  friends 
can  then  pay  to  his  remains:  the  rich  man  died,  and 
was  burird,  but  no  mention  is  made  of  the  poor 
man's  burial,  Luke  xvi.  22.  [2.]  He  shall  have  a 
statelv  monument  erected  over  him,  he  shall  re- 
main in  the  tomb  with  a  Hie  jacet — Here  lies,  over 
him,  and  a  large  encomium.  Perhaps  it  is  meant 
of  the  embalming  of  his  body,  to  preserve  it,  which 
was  a  piece  of  honour  anciently  done  by  the  Egyp- 
tians to  their  great  men.  He  shall  watch  in  the 
tomb,  so  the  word  is,  shall  abide  solitary  and  quiet 
there,  as  a  watchman  in  his  tower.  [3.^  The  clods 
of  the  vallei/  shall  be  sweet  to  him;  there  shall  be 
as  much  doiie  as  can  be  with  rich  odours,  to  take 
tiff  the  noisomcness  of  the  grave,  as  by  lamps  to  set 
ttside  the  darkness  of  it,  which  perhaps  was  refer- 


red to  in  the  foregoing  phrase  of  watching  in  the 
tomb:  but  it  is  all  a  jest;  what  is  the  light,  or  what 
the  perfume,  to  a  man  that  is  dead?  [4.  J  It  shall 
be  alleged,  for  the  lessening  of  the  disgrace  of  death, 
that  it  is  the  common  lot;  he  has  only  yielded  to  fate, 
and  every  man  shall  draw  after  him,  as  there  are  in- 
numerable before  him.  Note,  Death  is  the  way  of  all 
the  earth:  when  we  are  to  cross  that  darksome  %al- 
ley,  we  must  consider.  First,  That  there  are  innu- 
merable before  us,  it  is  a  tracked  road;  which  may 
help  to  take  off  the  terror  of  it.  To  die  is  ire  ad 
filures — to  go  to  the  great  majority.  Secondly, 
That  every  man  shall  draw  after  us:  as  there  is  a 
plain  track  before,  so  there  is  a  long  train  behind; 
we  are  neither  the  first,  nor  the  last,  that  pass 
through  that  dark  entry.  Every  one  must  go  in 
his  own  order,  the  order  appointed  of  God. 

Lastly,  From  all  this  Job  infers  the  impertinency 
of  their  discourses,  v.  34.  1.  Their  foundation  is 
rotten,  and  they  went  upon  a  wrong  hypothesis; 
"In  your  answers  there  remaineth  falsehood;  what 
you  have  said,  stands  not  only  unproved  but  dis 
proved,  and  lies  under  such  an  imputation  of  false 
hood  as  you  cannot  clear  it  from."  2.  Their  build-- 
ing  was  therefore  weak  and  tottering:  "You  com 
fort  me  in  vain.  All  you  have  said,  gives  me  no 
relief;  you  tell  me  that  I  shall  prosper  again,  if  I 
turn  to  God,  but  you  go  upon  this  presumption, 
that  piety  shall  certainly  be  crowned  with  prospe- 
rity, which  is  false;  and  therefore  how  can  your  in- 
ference from  it  yield  me  any  comfort''"  Note, 
Where  there  is  not  truth,  there  is  little  comfort  to 
be  expected. 

CHAP.  XXII. 

Eliphaz  here  leads  on  a  third  attack  upon  poor  Job,  in 
which  Bildad  followed  him,  but  Zophar  drew  back,  and 
quitted  the  field.  It  was  one  of  the  unhappinesses  of  Job, 
as  it  is  of  many  an  honest  man,  to  be  misunderstood  by 
his  friends.  He  had  spoken  of  tWe  prosperity  of  wicked 
men  in  this  world  as  a  mystery  of  Providence,  but  they 
took  it  for  a  reflection  upon  Providence,  as  countenancing 
their  wickedness;  and  they  reproached  him  accordintrly. 
In  this  chapter,  I.  Eliphaz  checks  him  for  his  complain's 
of  God,  and  of  his  dealings  with  him,  as  if  he  thousjht 
God  had  done  him  wron<r,  v.  2..  4.  II.  He  charpes 
him  with  many  hifjh  crimes  and  misdemeanors,  for 
which  he  supposes  God  was  now  punishinsr  him.  1.  Op- 
pression and  injustice,  V.  5  ..  11.  2.  Atheism  and  infi- 
delity, v.  12..  14.  III.  He  compared  his  case  to  that 
of  the  old  world,  V.  15..  20.  IV.  He  gives  him  very 
pood  counsel,  assuring  him  thai,  if  he  would  take  it, 
God  would  return  in  mercy  to  him,  and  he  should  return 
to  his  former  prosperity,  v.  21 . .  30. 

l.rr^HEN  Eliphaz    the   Temanite   an- 

1  swered  and  said,  2.  Can  a  man  be 
profitable  unto  God,  as  he  that  is  wise  may 
be  profitable  vinto  himself?  3.  h  it  any 
pleasure  to  the  Almighty  that  thou  art 
righteous?  or  is  it  gain  to  him  tliat  thou 
makest  thy  ways  perfect?  4.  Will  he  re- 
prove thee  for  fear  of  thee?  will  he  enter 
with  thee  into  judgment? 

Eliphaz  here  insinuates  that,  because  Job  com- 
plained so  much  of  his  afHictions,  he  thought  Ciod 
was  unjust  in  afflicting  him;  but  it  was  a  strained 
innuendo.  Job  was  far  from  thinking  so.  What 
Eliphaz  says  here,  is  therefore  unjustly  applied  to 
Job,  but  in  itself  it  is  very  true  and  good; 

1.  That  when  God  does  us  good,  it  is  not  because 
he  is  indebted  to  us;  if  he  were,  there  might  be 
some  colour  to  say,  when  he  afflicts  us,  "  He  docs 
not  deal  fairly  with  us:"  but  whoever  pretends  that 
he  has  by  any  meritorious  action  made  (Jod  his 
Debtor,  let  him  prove  this  debt,  and  he  EJiall  be 


JOB,  XXII. 


105 


sure  not  to  lose  it;  (Rom.  xi.  35.)  pyTio  has  given  Co 
him,  and  it  shall  be  recomfiensed  to  him  again?  But 
Eliphaz  here  shows  that  the  righteousness  and  per- 
fection of  the  best  man  in  the  world  are  no  real 
benefit  or  advantage  to  God,  and  therefore  cannot 
be  thought  to  merit  any  thing  from  him. 

(1.)  Man's  piety  is  no  profit  to  God,  no  gain,  v. 
1,  2.  If  we  could  by  any  thing  merit  from  God,  it 
would  be  by  our  piety,  our  being  righteous,  and 
making  our  way  perfect.  If  that  will  not  merit, 
surely  nothing  else  will :  if  a  man  cannot  make  God 
his  debtor  by  his  godliness,  and  honesty,  and  obe- 
dience to  his  laws,  much  less  can  he  by  his  wit,  and 
learning,  and  worldly  policy.  Now  E'.iphaz  here 
isks,  whether  any  man  can  possibly  be  profitable 
to  God?  It  is  certain  that  man  cannot.  By  no 
means:  he  that  is  wise  may  be  firojitable  to  himself. 
No>e,  Our  wisdom  and  piety  are  that  by  which  we 
ourselves  are,  and  are  likely  to  be,  great  gainers. 
Wisdom  is  /irof  table  to  direct,  Eccl.  x.  10.  God- 
liness is  profitable  to  all  things,  1  Tim.  iv.  8.  If 
thou  be  wise,  thou  shalt  be  wise  for  thyself,  Pro\ . 
ix.  12.  The  gains  of  religion  are  infinitely  greater 
than  the  losses  of  it,  and  so  it  will  appear  when  they 
are  balanced.  But  can  a  man  be  thus  profitable  to 
God?  No,  for  such  is  the  perfection  of  God,  that 
he  cannot  receive  any  benefit  or  advantage  by  men; 
what  can  be  added  to  that  which  is  infinite?  And 
such  is  the  weakness  and  imperfection  of  man,  that 
he  cannot  offer  any  benefit  or  advantage  to  God. 
Can  the  light  of  a  candle  be  profitable  to  the  sun, 
or  the  drop  of  the  bucket  to  the  ocean?  He  that  is 
wise,  is  profitable  to  himself,  for  his  own  direction 
and  defence,  liis  own  credit  and  comfort;  he  can 
with  his  wisdom  entertain  himself,  and  enrich  him- 
6elf;  but  can  he  so  be  profitable  to  God?  No; 
God  needs  not  us  or  our  services.  We  are  undone, 
for  e\  er  undone,  without  him;  but  he  is  happy,  for 
ever  h  ippy,  without  us.  Is  it  any  gain  to  him,  any 
real  addition  to  his  glory  or  wealth,  if  we  make  our 
way  perfect?  Suppose  it  were  absolutely  perfect, 
yet  what  is  God  the  better?  Much  less  when  it  is 
so  far  short  of  Iieing  perfect. 

(2.)  It  is  no  /ileasure  to  h.\m.  God  has  indeed 
expressed  himself  in  his  word  well  pleased  with  the 
righteous;  his  countenance  beholds  them,  and  his 
delight  is  in  them  and  their  prayers;  but  all  that 
adds  nothing  to  the  infinite  satisfaction  and  com- 
placency which  the  Eternal  Mind  has  in  itself 
God  can  enjoy  himself  without  us,  though  we  could 
have  but  little  enjoyment  nf  ourselves  without  our 
friends.  This  magnifies  his  condescension,  in  that, 
though  our  services  be  no  real  profit  or  pleasure  to 
him,  vet  he  invites,  encourages,  and  accepts,  them. 
2.  That,  when  God  restrains  or  rebukes  us,  it  is 
not  because  he  is  in  danger  fronn  us,  or  jealous  of  us; 
{v.  4. )  "  Will  he  refirove  thee  for  fear  of  thee,  and 
take  thee  down  from  thy  prosperity,  lest  thou 
shouldest  grow  too  great  for  him ;  as  princes  some- 
times have  thought  it  a  piece  of  policy  to  curb  the 
growing  greatness  of  a  subject,  lest  he  should  be- 
came formidable?"  Satan  indeed  suggested  to  our 
first  parents,  that  God  forbade  them  the  tree  of 
knowledge,  for  fear  of  them,  lest  they  should  be  as 
!c:nds,  and  so  become  rivals  with  him;  but  it  was  a 
base  insinuation.  God  rebukes  the  good  because 
he  loves  them,  but  he  never  rebukes  the  great  be- 
cause he  fears  them.  He  does  not  enter  into  judg- 
ment with  men,  that  is,  pick  a  quarrel  with  them, 
and  seek  occasi-^n  against  them,  through  fear  they 
should  eclipse  his  honour,  or  endanger  his  interest. 
Magistrates  punish  offenders  for  fear  of  them;  Pha- 
raoh oppressed  Israel  because  he  feared  them;  it 
was  for  fear  that  Herod  slew  the  children  of  Beth- 
lehem; that  the  Jews  persecuted  Christ  and  his 
apostles.  But  God  does  not,  as  they  did,  pervert 
justice  for  fear  'f  any.     See  ch.  xxxvi.  5««8. 

Vol  hi.— O 


5.  Is  not  thy  wickedness  great?  and  thine 
iniquities  infinite?  6.  For  thou  hast  taken 
a  pledge  from  thy  brother  for  nought,  and 
stripped  the  naked  of  their  clothing.  7. 
Thou  hast  not  given  water  to  tlie  weary  to 
drink,  and  thou  hast  withholden  bread  from 
the  hungry.  8.  But  as  for  the  mighty  man, 
he  had  the  earth ;  and  the  honourable  man 
dwelt  in  it.  9.  Thou  hast  sent  widows 
away  empty ;  and  the  arms  of  the  fatherless 
have  been  broken :  1 0.  Therefore  snares 
are  round  about  thee,  and  sudden  fear  trou- 
bleth  thee ;  11 .  Or  darkness,  that  thou 
canst  not  see ;  and  abundance  of  waters 
cover  thee.  1 2.  Is  not  God  in  the  height 
of  heaven?  and,  behold,  the  height  of  the 
stars,  how  high  they  are!  13.  And  thou 
sayest.  How  doth  God  know?  can  he  judge 
through  the  dark  cloud?  14.  Thickdouds 
are  a  covering  to  him,  that  he  seeth  not ; 
and  he  walketh  in  the  circuit  of  heaven. 

Eliphaz  and  his  companions  had  condemned  Job, 
in  general,  as  a  wicked  man  and  a  hypocrite;  but 
none  of  them  had  descended  to  particulars,  nor 
drawn  up  any  articles  of  impeachment  against  him, 
until  Eliphaz  did  it  here,  where  he  positively  and 
expressly  charges  him  with  many  high  crimes  and 
misdemeanors,  which  if  he  had  really  been  guilty 
of,  they  might  well  have  justified  themselves  in 
their  harsh  censures  of  him.     "Come,"  (says  Eli- 
phaz,) "we  ha\e  been  too  tender  of  Job,  and  afraid 
of  grie\  ing  him,  which  has  but  confirmed  him  in 
his  self-justification;  it  is  high  time  to  deal  plainly 
with  him;  we  have  condemned  him  by  parables, 
but  that  does  not  answer  the  end;  he  is  not  prevail- 
ed with  to  condemn    hiniself;  we  must  therefore 
plainly  tell  him,    ''Thou  art  the  man,  the  tyrant, 
the  oppressor,  the  atheist,  we  have  been  speaking 
of  all  this  while.   Is  not  thy  wickedness  great?  Cer- 
tainly it  is,  or  else  tliy  troubles  would  not  be  so 
great.     I  appeal  to  thyself,  and  thy  own  conscience; 
are  not  thine  iniquities  infinite,  both  in  number  and 
heinousness?"     Strictly   taken,   nothing  is  infinite 
but  God:  but  he  means'  this,  that  his  sins  were  more 
than   could  be  counted;    and  more  heinous  than 
could  be  conceived.     Sin,  being  committed  against 
Infinite  Majesty,  has  in  it  a  kind  of  infinite  malignity. 
But  when  Eliphaz  charges  Job  thus  high,  and  ven- 
tures to  f'escend  to  particulars  too,  laying  to  his 
charge  that  which  he  knew  not,  we  may  take  occa- 
sion hence,    1.  To  be  angry  at  those  who  unjustly 
censure  and  condemn  their  brethren.     For  aught  I 
know,  Eliphaz,  in  accusing  Job  falsely,  as  he  does 
here,  was  guilty  of  as  great  a  sin,  and  as  great  a 
wrong  to  Job,  as  the  Sabeans  and  Chaldeans  that 
robbed  him;  for  a  man's  good  name  is  more  pre- 
cious and  valuable  than  his  wealth.     It  is  against  all 
the  laws  of  justice,  charity,  and  friendship,  either 
to  raise,  or  receive,  calumnies,  jealousies,  and  evil 
surmises,  concerning  others;  and  it  is  the  more  base 
and  disingenuous,  if  we  thus  vex  those  that  are  in 
distress,  and  add  to  their  affliction.     Eliphaz  could 
produce  no  instances  of  Job's  guilt  in  any  of  the  par- 
ticulars that  fol'ow  here,  biit   seems  resolved  to 
calumniate  boldly,  and  throw  all  the  reproach  he 
could  on  Job,  not  doubting  but  that  some  would 
clea\  e  to  him.     2.  To  pitv  those  who  are  thus  cen- 
sured and  condemned.     Innocency  itself  will  be  no 
security  against  a  false  and  foul  tongue.    Job,  whom 
God  himself  praised  as  the  best  man  in  the  world. 


106 


JOB,  XXII. 


IS  here  represented  by  one  of  his  friends,  and  him  a 
wise  and  good  man  too,  as  one  of  the  greatest  villains 
in  nature.  Let  us  not  think  it  strange,  if  at  any 
time  we  be  thus  blackened,  but  learn  how  to  pass 
hy  evil  report  as  well  as  good,  and  commit  our 
( ause,  as  Job  did,  to  him  that  judgeth  righteously. 

Let  us  see  the  particular  articles  of  this  charge. 

L  He  charges  him  with  oppression  and  injustice; 
that,  when  he  was  in  prosperity,  he  not  only  did  no 
good  with  his  wealth  and  power,  but  did  a  great 
deal  of  hurt  with  it.  This  was  utterly  false,  as  ap- 
pears by  the  account  Job  gives  of  himself,  {ch. 
xxix,  12,  8cc.)  and  the  character  God  gave  of  him, 
th.  i.     And  yet, 

1.  Eliphaz  branches  out  this  charge  into  divers 
particulars,  with  as  much  assurance  as  if  he  could 
call  witnesses  to  prove  upon  oath  every  article  of  it. 
He  tells  him,  (1.)  That  he  had  been  cruel  and  un- 
merciful to  the  poor.  As  a  magistrate,  he  ought  to 
have  protected  them,  and  seen  them  provided  for; 
but  Eliphaz  suspects  that  he  never  did  them  any 
kindness,  but  all  the  mischief  his  power  enabled 
him  to  do;  that,  for  an  inconsiderable  debt,  he  de- 
manded, and  carried  away  by  violence,  a  pawn  of 
great  value,  even  from  his  brother,  whose  honesty 
and  sufficiency  he  could  not  but  know;  [y.  6. )  Thou 
hast  taken  a  pledge  from  thy  brother  for  naught; 
or,  as  the  LXX  read  it.  Thou  hast  taken  thy  bre- 
thren for  pledges,  and  that  for  naught;  imprisoned 
them,  enslaved  them,  because  they  had  nothing  to 
pay;  that  he  had  taken  the  very  clothes  of  his  in- 
solvent tenants  and  debtors,  so  that  he  had  stripped 
them  naked,  and  left  them  so:  the  law  of.  Moses 
forbade  this;  (Exod.  xxii.  26.  Deut.  xxiv.  13.)  that 
he  had  not  been  charitable  to  the  poor,  no  not  to 
poor  travellers,  and  poor  widows.  "Thou  hast  not 
given  so  much  as  a  cup  of  cold  water,  (which 
would  have  cost  thee  nothing,)  to  the  weary  to 
drink,  when  he  begged  for  it,  {v.  7.)  and  was  ready 
to  perish  for  want  of  it:  nay,  thou  hast  withholden 
bread  from  the  hungry  in  their  extremity,  hast  not 
only  not  given  it,  but  hast  forbidden  the  giving  of  it; 
which  is  withholding  good  from  those  to  ivhom  it  is 
really  due,  Prov.  iii.  27.  Poof  widows,  who,  while 
their  husbands  were  living,  troubled  nobody,  but 
now  weie  forced  to  seek  relief,  thou  hast  sent  away 
empty  from  thy  doors  with  a  sad  heart,  v.  9.  Those 
who  came  to  thee  for  justice,  thou  didst  send  away 
unheard,  unhelped;  nay,  though  they  came  to  thee 
full,  thou  didst  squeeze  them,  and  send  them  away 
empty;  and,  worst  of  all,  the  arms  of  tlie  fatherless 
have  been  broken;  those  that  could  help  them- 
selves but  little,  thou  hast  (juite  disabled  to  help 
themselves."  This,  which  is  the  blackest  part  of 
the  charge,  is  but  insinuated;  The  arms  of  the  fa- 
therless have  been  broken:  he  does  not  say,  "  Thou 
hast  broken  them,"  but  he  would  have  it  understood 
so:  and,  if  they  be  broken,  and  those  who  have 
power  do  not  relieve  them,  they  are  chargeable 
with  it.  "  They  have  been  broken  by  those  under 
thee,  and  thou  hast  connived  at  it,  which  brings 
thee  under  the  guilt. "  (2. )  That  he  had  been  par- 
tial to  the  rich  and  great;  {v.  8.)  "M  for  the 
mighty  man,  if  he  was  guilty  of  any  crime,  he  was 
never  questioned  for  it;  he  had  the  earth,  he  dwelt 
in  it:  if  he  brought  an  action  ever  so  unjustly,  or  if 
an  action  were  ever  so  justly  brought  against  him, 
yet  he  was  sure  to  carry  his  cause  in  thy  courts. 
The  poor  were  not  fed  at  thv  door,  while  the  rich 
were  feasting  at  thy  table.''  Contrary  to  this  is 
Christ's  rule  for  hospitality;  (Luke  xiv.  12.. U.) 
and  Solomon  s.iys.  He  that  gives  to  the  rich  shall 
come  to  poverty. 

2.   He  attributes  all  his  present  troubles  to  these 
supposed  sins;  (i'.  10,  11.)    "Those  th  it  are  guilty 
of  such  pnictices  as  these,  commonly  tiring  them 
iclvcs  into  just  su£h  a  condition  as  thou  art  now  in; 


and  therefore  we  conclude  thou  hast  been  thus 
guilty."  (1.)  "It  is  the  manner  of  God  to  cross 
and  embarrass  such;  and  snares  are,  accordingly, 
round  about  thee,  so  that,  which  way  soever  thou 
steppest  or  lookest,  thou  findest  thyself  in  distress; 
and  others  are  as  hard  upon  thee  as  thou  hast  been 
upon  the  poor."  (2.)  "  Their  own  consciences  ma) 
be  expected  to  terrify  and  accuse  them:  no  sin 
makes  a  louder  cry  there  than  unmercifulness:  and, 
accordingly,  suddenfear  troubles  thee;  and,  though 
thou  wilt  not  own  it,  it  is  guilt  of  this  kind  that 
creates  thee  all  this  terjjor. "  Zophar  had  insinuated 
this,  ch.  XX.  19,20.  (3.)  "They  are  brought  to 
their  wits'  end,  so  amazed  and  bewildered,  th;it 
they  know  not  what  to  do,  and  that  also  is  thy  case; 
for  thou  art  in  darkness,  that  thou  canst  not  see 
wherefoie  God  contends  with  thee,  nor  what  is  the 
best  course  for  thee  to  take;  for  abundance  of  -wa- 
ters cover  thee,"  that  is,  "thou  art  in  a  mist,  in  the 
midst  of  dark  waters,  in  the  thick  clouds  of  the 
sky."  Note,  Those  that  have  not  showed  mercy 
may  justly  be  denied  the  comfortable  hope  that  they 
shall  find  mercy;  and  then  what  can  they  expect 
but  snares,  and  darkness,  and  continual  fear? 

n.  He  charges  him  with  atheism,  infidelity,  and 
gross  impiety;  and  thought  this  was  at  the  bottom 
of  his  injustice  and  oppressiveness:  he  that  did  not 
fear  God  did  not  regard  man.  He  would  have  it 
thought  that  Job  was  an  Epicurean,  who  did  indeed 
own  the  being  of  God,  but  denied  his  providence, 
and  fancied  that  he  confined  himself  to  the  enter- 
tainments of  the  upper  world,  and  never  concerned 
himself  in  the  inhabitants  and  atfairs  of  this. 

1.  Eliphaz  observes  a  good  truth,  which,  he 
thought,  if  Job  would  duly  consider,  he  would  not 
be  so  passionate  in  his  complaints,  nor  so  bold  in 
justifying  himself;  (v.  12.)  Is  not  God  in  the  height 
of  heaven?  Yes,  no  doubt  he  is:  no  heaven  so  high 
but  God  is  there;  and  in  the  highest  heavens,  the 
heavens  of  the  blessed,  the  residence  of  his  glory, 
he  is,  in  a  special  manner;  there  he  is  pleased  to 
manifest  himself  in  a  way  peculiar  to  the  upper 
world,  and  thence  he  is  pleased  to  manifest  himself 
in  a  way  suited  to  this  lower  world.  There  is  his 
throne;  there  is  his  court:  he  is  called  the  Heavens, 
Dan.  iv.  26.  Thus  Eliphaz  proves  that  a  man  can- 
not be  profitable  to  God,  {v.  2. )  that  he  ought  not 
to  contend  with  God;  (it  is  his  folly  if  he  does;)  and 
that  we  ought  always  to  address  ourseh  es  to  God 
with  veiy  great  reverence;  for  when  we  behold  the 
height  of  the  stars,  how  high  they  are,  we  might, 
at  the  same  time,  also  consider  the  transcendent 
majesty  of  God,  who  is  above  the  stars,  and  how 
high  he  is. 

2.  He  charges  it  upon  Job,  that  he  made  a  bad 
use  of  this  doctrine,  which  he  might  have  made  so 
good  a  use  of;  {y.  13.)  "Th\s'\s,  holding  the  truth 
in  unrighteousness,  fighting  against  religion  with  its 
own  weapons,  and  turning  its  own  artillery  upon 
itself:  Thou  art  willing  to  own  that  God  is  in  the 
height  of  heaven,  but  thence  thou'  inferrest,  Hoio 
doth  God  know?"  Bad  men  expel  the  fear  of  God 
out  of  their  hearts,  by  banishing  the  eye  of  God 
out  of  the  world;  (Ezek.  viii.  12.)  and  care  n't 
what  they  do,  if  they  can  but  persuade  themselves 
that  God  does  not  know.  Eliphaz  suspects  that 
Job  had  such  a  notion  of  God  as  this,  that,  because 
he  is  in  the  height  of  heaven,  (1.)  It  is  therefore 
impossible  for  him  to  see  and  hear  what  is  done  at  so 
great  a  distance  as  this  earth:  especially  since  there 
is  a  dark  cloud,  (y.  13.)  many  thick  clouds,  (v.  14.) 
that  come  between  him  and  us,  and  are  a  covering  to 
him,  so  that  he  cannot  see,  much  less  can  he  judge  of, 
the  affairs  of  this  lower  world;  as  if  God  had  eyes  of 
flfsh,  ch.  X.  4.  The  interposing  firmament  is  to  him 
as  transparent  crvstal,  Ezek.  i.  22.     Distance  ot 

I  place  createsnodifficultvtohim  who  is  immense,  anv 


JOB,  XXII. 


10? 


more  t'jan  distance  of  time  to  him  who  is  eternal. 
Or,  (2.)  That  it  is  therefore  below  him,  and  a  di- 
minution to  his  glory,  to  take  cognizance  of  this  in- 
ferior part  of  the  creation:  he  walks  in  the  circuit 
of  heaven,  and  has  enough  to  do,  to  enjoy  himself 
and  his  own  perfections  and  glory,  in  that  bright 
and  quiet  world;  why  should  he  trouble  himself 
about  us?  This  is  gross  absurdity,  as  well  as  gross 
'.oipiety,  which  Eliphaz  here  fathers  upon  Job;  for 
it  supposes  that  the  administration  of  government 
is  a  burthen  and  disparagement  to  the  Supreme 
Governor;  and  the  acts  of  justice  and  mercy  were 
a  toil  to  a  mind  infinitely  wise,  holy,  and  good.  If 
the  sun,  a  creature,  and  inanimate,  can  with  his 
light  and  influence  reach  this  earth,  and  every  part 
of  it,  (Ps.  xix.  6.)  even  from  that  vast  height  of  the 
visible  heavens  in  which  he  is,  and  in  the  circuit  of 
which  he  walks,  and  through  many  a  thick  and 
dark  cloud,  shall  we  question  it  concerning  the 
Creator? 

1 5.  Hast  thou  marked  the  old  way  which 
wicked  men  have  trodden ;  16.  Which  were 
cut  down  out  of  time,  whose  foundation 
was  overflown  with  a  flood;  17.  Which 
said  unto  God,  Depart  from  us:  and  what 
can  the  Ahuighty  do  for  them?  18.  Yet 
he  filled  their  houses  with  good  things :  but 
the  counsel  of  the  wicked  is  far  from  me. 
19.  The  righteous  see  z7,  and  are  glad;  and 
the  innocent  laugh  them  to  scorn.  20. 
Whereas  our  substance  is  not  cut  down: 
but  the  remnant  of  them  the  fire  consumeth. 

Eliphaz,  having  endeavoured  to  convict  Job,  by 
setting  his  sins  (as  he  thought)  in  order  before  him, 
here  endeavours  to  awaken  him  to  a  sight  and  sense 
of  his  misery  and  danger,  by  reason  of  sin;  and  this 
he  does,  by  comparing  his  case  with  that  of  the 
sinners  of  the  old  world;  as  if  he  had  said,  "Thy 
condition  is  bad  now,  but,  unless  thou  repent,  it  will 
be  worse,  as  theirs  was;  theirs  ivho  were  overfloivn 
•with  a  Jloody  as  the  old  world,  (z;.  16.)  and  theirs 
the  remnant  of  whom  the  Jire  consumed,"  {v.  20.) 
namely  the  Sodomites,  who,  in  conip.irison  of  the 
old  world,  were  but  a  remnant.  And  these  two  in- 
stances of  the  wrath  of  God  against  sin  and  sinners, 
ai'C  more  than  once  put  together,  for  warning  to  a 
careless  world:  as  by  our  Saviour,  Luke  xvii.  26, 
&c.  and  the  apostle,  2  Pet.  ii.  5,  6.  Eliphaz  would 
have  Job  to  mark  the  old  way  which  wicked  men 
have  trodden,  {v.  15.)  and  see  what  came  of  it, 
what  the  end  of  their  way  was.  Note,  There  is 
an  old  way  which  wicked  men  have  trodden.  Reli- 
gion had  but  newly  entered,  when  sin  immediately 
followed  it:  but  though  it  is  an  old  way,  a  broad 
way,  a  tracked  way,  it  is  a  dangerous  way,  and  it 
leads  to  destruction;  and  it  is  good  for  us  to  mark 
it,  that  we  may  not  dare  to  walk  in  it. 

Eliphaz  here  puts  Job  in  mind  of  it,  perhaps  in 
opposition  to  what  he  had  said  of  the  prosperity  of 
the  wicked;  as  if  he  had  said,  "Thou  canst  find 
out  here  and  there  a  single  instance,  it  may  be,  of  a 
wicked  man  ending  his  days  in  peace;  but  what  is 
that  to  those  two  great  instances  of  the  final  perdi- 
tion oi  ungodly  men — the  drowning  of  the  whole 
world,  and  the  burning  of  Sodom?"  Destructions 
by  wholesale,  in  which  he  thinks  Job  may,  as  in  a 
glass,  see  his  own  face. 

Observe,  1.  The  ruin  of  those  sinners;  {v.  16.) 
They  were  cut  down  out  of  time;  that  is,  they  were 
cut  off  in  the  midst  of  their  days,  when,  as  man's 
time  then  went,  many  of  them  might,  in  the  course 
of  nature,  have  lived  some  hundreds  of  years  longer, 


which  made  their  immature  extirpation  the  more 
grievous.  They  were  cut  down  out  of  time,  to  be 
hurried  into  eternity.  And  their  foundation,  the 
earth  on  which  they  built  themselves,  and  all  their 
hopes,  was  overflown  with  a  food,  the  flood  which 
was  brought  in  ufion  the  world  of  the  ungodly^ 
2  Pet.  ii.  5.  Note,  Those  who  build"  upon  the  sand, 
choose  a  foundation  which  will  be  overflown,  when 
the  rains  descend,  and  the  floods  come;  (Matth.  vii. 
27. )  and  then  their  building  must  needs  fall,  and 
they  perish  in  the  ruins  of  it,  and  repent  of  their 
folly  when  it  is  too  late, 

2.  The  sin  of  those  sinners,  which  brought  that 
ruin;  (v.  17.)  They  said  unto  God,  Defiart  from 
us.  Job  had  spoken  of  some  who  said  so,  and  yet 
prospered,  ch.  xxi.  14,  But  these  did  not;  (says 
Eliphaz ;)  they  found,  to  their  costs,  what  it  was  to 
set  God  at  defiance.  Those  who  were  resolved  to 
lay  the  reins  on  the  neck  of  their  appetites  and  pas- 
sions, began  with  this;  they  said  unto  God,  Defiart; 
they  abandoned  all  religion,  hated  the  thoughts  of 
it,  and  desired  to  live  without  God  in  the  world; 
they  shunned  his  word,  and  silenced  conscience,  his 
deputy !  And  what  can  the  Almighty  do  for  them? 
Some  make  this  to  denote  the  justness  of  their 
punishment.  They  said  to  God,  Defiart  from  us; 
and  then  what  could  the  Almighty  do  with  them, 
but  cut  them  of?  Those  who  will  not  submit  to 
God's  golden  sceptre,  must  expect  to  be  broken  to 
pieces  with  his  iron  rod.  Others  make  it  to  denote 
the  injustice  of  their  sin;  But,  wAa;  hath  the  Al- 
mighty done  against  them?  What  iniquity  have 
they  found  in  him?  or.  Wherein  has  he  wearied 
them?  Mic.  vi,  3.  Jer.  ii.  5.  Others  make  it  to 
denote  the  reason  of  their  sin;  They  say  unto  God, 
Defiart,  asking  what  the  Almighty  can  do  to  them? 
"What  has  he  done  to  oblige  us?  What  can  he  do, 
in  a  way  of  wrath,  to  make  us  miserable,  or,  in  a 
way  of  favour,  to  make  us  happy?"  As  they  argue, 
(Zeph.  i,  12.)  The  Lord  will  not  do  good,  neither 
will  he  do  evil.  Eliphaz  shows  the  absurdity  of  this 
in  one  word,  and  that  is,  calling  God  The  Almighty; 
for,  if  he  be  so,  what  cannnt  he  do?  But  it  is  not 
strange  if  those  cast  off  all  .religion,  who  neither 
dread  God's  wrath,  nor  desire  his  favour, 

3.  The  aggravation  of  this  sin;  Yet  he  had  filled 
their  houses  with  good  things,  v.  18,  Both  those 
of  the  old  world,  and  those  of  Sodom,  had  great 
plenty  of  all  the  delights  of  sense;  for  they  ate,  they 
drank,  they  bought,  they  sold,  Isfc.  (Luke  xvii.  27.) 
so  that  they  had  no  reason  to  ask  what  the  Almighty 
could  do  for  them?  for  they  lived  upon  his  bounty; 
no  reason  to  bid  him  depart  from  them,  who  had 
been  so  kind  to  them.  Many  have  their  houses  full 
of  goods,  but  their  hearts'  empty  of  grace,  and 
thereby  are  marked  for  ruin. 

4.  The  protestation  which  Eliphaz  makes  against 
the  principles  and  practices  of  those  wicked  people; 
But  the  counsel  of  the  wicked  is  far  from  me.  Job 
had  said  so,  {ch.  xxi.  16.)  and  Eliphaz  will  not  be 
behind  with  him.  If  they  cannot  agree  in  their  own 
principles  concerning  God,  yet  they  agree  in  re- 
nouncing the  principles  of  those  that  live  without 
God  in  the  world.  Note,  Those  that  differ  from 
each  other  in  some  matters  of  religion,  and  are  en- 
gaged in  disputes  about  them,  yet  ought  unanimously 
and  vigorously  to  appear  against  atheism  and  irre- 
ligion,  and  to  take  great  care  that  their  disputes  do 
not  hinder  either  their  vigour  or  unanimity,  in  that 
common  cause  of  God,  that  righteous  cause. 

5.  The  pleasure  and  satisfaction  which  the  righ- 
teous shall  have  in  this.  (1.)  In  seeing  the  wicked 
destroyed,  v.  19.  They  shall  see  it,  that  is,  observe 
it,  and  take  notice  of  it;  (Hos.  xiv.  9.)  and  they 
shall  be  glad,  not  to  see  their  fellow-creatures 
miserable,  or  any  secular  turn  of  their  own  served, 
01'  point  gained,  but  to  see  God  glorified,  the  word 


108 


JOB,  XXII. 


of  (iod  fulfilled,  the  power  of  oppressors  broken, 
and  thereby  the  oppressed  relieved;  to  see  sin 
s  iH.i.ed,  atheists  and  infidels  confounded,  und  fair 
warning  given  to  all  others  to  shun  such  wicked 
courses.  Nay,  they  shall  laugh  them  to  scorn,  that 
is,  they  justly  might  do  it;  they  shall  do  it,  as  God 
does  it,  in  a  holy  manner,  Ps.  ii.  4.  Prov.  i.  26. 
They  shall  take  occasion  thence  to  expose  the  folly 
cf  sinners,  and  show  how  ridiculous  their  principles 
are,  though  they  call  themselves  wits.  Lo,  this  is 
the  man  that  made  not  God  his  strength,  and  see 
what  comes  of  it,  Ps.  lii.  7.  Some  understand  this 
of  i-ighteous  Noah  and  his  family,  who  beheld  the 
destruction  of  the  old  world,  and  rejoiced  in  it,  as 
he  had  grieved  for  their  impiety.  Lot,  who  saw  the 
ruin  of  Sodom,  had  the  same  reason  to  rdoice, 
2  Pet.  ii.  7,  8.  (2. )  In  seeing  themselves  distin- 
guished; {y.  20.)  "  Whereas  our  substance  is  not 
cut  down,  as  theirs  was,  and  as  thine  is,  we  con- 
tinue to  prosper,  which  is  a  sign  that  we  are  the 
favourites  of  Heaven,  and  in  the  right."  The  same 
rule  that  served  him  to  condejnn  Job  by,  served  him 
to  magnify  himself  and  his  companions  by.  His 
substance  is  cut  down,  therefore  he  is  a  wicked 
man;  ours  is  not,  therefore  we  are  righteous.  But 
it  is  a  deceitful  rule  to  judge  by;  for  none  knows 
love  or  hatred  by  all  that  is  before  him.  If  others 
be  consumed,  if  the  very  remnant  of  them  be  con- 
sumed, and  we  be  not,  instead  of  censuring  them, 
and  lifting  up  ourselves,  as  Eliphaz  does  here,  we 
ought  to  be  thankful  to  God,  and  take  it  for  a  warn- 
ing to  ourselves  to  prepare  for  the  like  calamities. 

21.  Acquaint  now  thyself  with  liim,  and 
be  at  peace :  thereby  good  shall  come  unto 
thee.  22.  Receive,  I  pray  thee,  the  law 
from  his  mouth,  and  lay  up  his  words  in 
thy  lieart.  23.  U  thoa  return  to  the  Al- 
mighty, thou  shalt  be  built  up,  thou  shalt 
put  away  iniquity  far  from  thy  tabernacles. 
24.  Then  shalt  thou  lay  up  gold  as  dust, 
and  the  gold  of  Ophir  as  the  stones  of  the 
brooks.  25.  Yea',  the  Almighty  shall  be 
lliy  defence,  and  thou  shalt  have  plenty  of 
silver.  26.  For  then  shalt  thou  have  thy 
delight  in  the  Almighty,  and  shalt  lift  up 
thy  face  unto  God.  27.  Thou  shalt  make 
thy  prayer  unto  him,  and  he  shall  hear  thee, 
and  thou  shalt  pay  thy  vows.  28.  Thou 
shalt  also  decree  a  thing,  and  it  shall  be 
established  unto  thee;  and  the  light  shall 
shine  upon  thy  ways.  29.  When  men  are 
cast  down,  then  thou  shalt  say.  There  is 
lifting  up;  and  he  shall  save  the  humble 
person.  30.  He  shall  deliver  the  island  of 
the  innocent;  and  it  is  delivered  by  the 
pureness  of  thy  hands. 

Methinks  I  can  almost,  forgive  Eliphaz  his  hard 
censures  of  Job,  which  we  had  in  the  beginning  of 
the  chapter,  though  they  were  very  unjust  and  un- 
kind, for  this  good  counsel  and  encouragement  which 
he  gives  him  in  these  verses  with  which  he  closes 
his  discourse,  and  than  which  nothing  could  be  bet- 
ter said,  or  more  to  the  purpose.  Though  he  thought 
him  a  bad  man,  yet  he  saw  reasons  to  have  hope 
concerning  him,  that,  for  all  this,  he  would  be  both 
pious  and  prosperous.  But  it  is  strange,  that  out  of 
the  same  mouth,  and  almost  in  the  same  breath, 
both  sweet  waters  and  bitter  should  proceed.  Good 
men,  though  they  may  perhaps  be  put  into  a  heat, 


yet  sometimes  will  talk  themselves  into  abetter 
temper,  and,  it  may  be,  sooner  than  another  could 
talk  them  into  it. 

Eliphaz  had  laid  before  Jub  the  miserable  condi- 
tion of  a  wicked  man,  that  he  might  frighten  him 
into  repentance.  Here,  on  the  other  hand,  he 
shows  him  the  happiness  which  those  may  be  sure 
of,  that  do  repent,  that  he  might  allure  and  encou- 
rage him  to  it.  Ministers  must  try  both  ways  in 
dealing  with  people,  nmst  speak  to  them  from 
mount  Sinai  by  the  terrors  ot  the  law,  and  from 
mount  Zion  by  the  comforts  of  the  gospel,  must  set 
before  them  both  life  and  death,  good  and  evil,  the 
blessing  and  the  curse.     Now  here  observe, 

I.  The  good  counsel  which  Eliphaz  gives  to  Job; 
and  good  ci  unsel  it  is  to  us  all,  though,  as  to  Job, 
it  was  built  upon  a  false  supposition  that  he  was  a 
wicked  man,  and  now  a  stranger  and  enemy  to  God. 

1.  Acquaint  now  thyself  with  God.  Acquiesce  in 
God;  so  some.  It  is  our  duty,  at  all  times,  espe- 
cially when  we  are  in  affliction,  to  accommodate 
ourselves  to,  and  quiet  ourselves  in,  all  the  disposals 
of  the  Divine  Providence.  Join  thyself  to  him;  so 
some;  Fall  in  with  his  interests,  and  act  no  longer 
in  opposition  to  him.  Our  translators  render  it  well; 
"  Acquaint  thyself  with  him;  be  not  such  a  stranger 
to  him  as  thou  hast  made  thyself  by  casting  off  the 
fear  of  him,  and  restraining  prayer  before  him." 
It  is  the  duty  and  interest  of  every  one  of  us,  to  ac- 
quaint ourselxes  with  God.  We  must  get  the 
knowledge  of  him,  fix  our  affections  on  him,  join 
ourselves  to  him  in  a  covenant  of  friendship,  and 
then  set  up,  and  keep  up,  a  constant  correspondence 
with  him  in  the  ways  he  has  appointed.  It  is  our 
honour,  that  we  are  made  capable  of  this  acquaint- 
ance; our  misery,  that  by  sin  we  have  lost  it;  our 
privilege,  that  through  Christ  we  are  invited  to  re- 
turn to  it;  and  it  will  be  our  unspeakable  happiness 
to  contract  and  cultivate  this  acquaintance. 

2.  '^  Be  at  fieace;  at  peace  with  thyself,  not  fret- 
ful, uneasy,  and  in  confusion;  let  not  thy  heart  be 
troubled,  but  be  quiet  and  calm,  and  well  composed. 
Be  at  peace  with  thy  God;  be  reconciled  to  him. 
Uo  not  carry  on  this  unholy  war.  Thou  complainest 
that  God  is  thine  Enemy;  be  thou  his  friend."  It  is 
the  great  concern  of  every  one  of  us  to  make  our 
peace  with  God,  and  it  is  necessary  in  order  to  our 
comfortable  acquaintance  with  him  ;  for  can  two 
walk  together,  excejit  they  be  agreed?  Amos  iii.  3. 
This  we  must  do  quickly;  now,  before  it  be  too  late. 
A^ree  with  thine  adversary,  while  thou  art  in  the 
way.  This  we  are  earnestly  urged  to  do.  Some 
read  it,  "Acquaint  thyself,  I  pray  thee,  with  him, 
and  be  at  peace."  God  himself  beseeches  us,  minis- 
ters in  Christ's  stead,  pray  us,  to  be  reconciled. 
Can  we  gainsiy  such  entreaties? 

3.  Receive  the  law  from  his  mouth;  {y.  22.)  "  Hav- 
ing made  thy  peace  with  God,  submit  to  his  govem- 
ment,  and  resolve  to  be  ruled  by  him,  that  thnu 
mayest  keep  thyself  in  his  love."  We  receive  our 
being  and  maintenance  from  God.  From  him  we 
hope  to  receiN  e  our  bliss,  and  from  him  we  must 
receive  law;  Lord,  what  wilt  thou  have  me  to  do? 
Acts  ix.  6.  Which  way  soever  we  receive  the  in- 
timations of  his  will,  we  must  have  our  eye  to  him; 
whether  he  speaks  by  scripture,  ministers,  con- 
science, or  providence,  we  must  take  the  word  as 
from  his  mouth,  and  bow  our  souls  to  it.  Thoup-h, 
in  Job's  time,  we  do  not  know  that  there  was  any 
written  word,  yet  there  was  a  revelation  of  God  s 
will  to  be  received.  Eliphaz  looked  upon  Job  as  a 
wicked  man;  and  was  pressing  him  to  repent  and 
reform.  Herein  consists  the  conversion  of  a  sinner 
— his  receiving  the  law  from  God's  mouth,  and  no 
longer  from  the  world  and  the  flesh.  Eliphaz,  be- 
ing now  in  contest  with  Job,  appeals  to  the  word  of 
God  for  the  ending  of  the  controversy;  Receive  that. 


JOB,  XXII. 


109 


and  be  determined  by  it.    To  the  law  and  to  the  tes- 
limony. 

4.  Lay  ufi  his  word  in  thine  heart.  It  is  not  enough 
to  receive  it,  but  we  must  retain  it,  Prov.  iii.  18. 
We  must  lay  it  up  as  a  thing  of  great  value,  that  it 
may  be  sate:  and  we  must  lay  it  up  in  our  hearts,  as 
a  thing  of  great  use,  that  it  may  be  ready  to  us  when 
there  is  occasion,  and  we  may  neither  lose  it  wholly, 
nor  be  at  a  loss  for  it  in  a  time  of  need. 

5.  Return  to  the  Almighty;  {v.  23.)  "Do  not  only 
turn  from  sin,  but  turn  to  God  and  thy  duty.  Do 
not  only  turn  toward  the  Almighty  in  some  good 
inclinations  and  good  beginnings,  but  return  to  him; 

eturn  home  to  him,  quite  to  him,  so  as  to  reach  to 
the  Almighty,  by  a  universal  reformation,  an  effec- 
tual thorough  change  of  thy  heart  and  life,  and  a 
tirm  resolution  to  cleave  to  him;"  so  Mr.  Poole. 

6.  Put  away  iniquity  far  from  thy  tabernacle. 
This  was  the  advice  Zophar  gave  him;  (cA.  xi.  14. ) 
"  Let  not  wickedness  dwell  in  thy  tabernacle.  Put 
iniquity  far  off,  the  farther  the  better,  not  only  from 
thy  heart  and  hand,  but  from  thy  house.  Thou 
must  not  only  not  be  wicked  thyself,  but  reprove  and 
restrain  sin  in  those  that  are  under  thy  charge. " 
Note,  Family  reformation  is  needful  reformation; 
we  and  our  house  must  serve  the  Lord. 

II.  The  good  encouragement  which  Eliphaz  gives 
Job,  that  he  should  be  very  happy,  if  he  would  but 
take  this  good  counsel.  In  general,  "  Thereby  good 
shall  come  unto  thee;  {v.  21.)  the  good  that  is  now 
departed  from  thee;  all  the  good  thy  heart  can  de- 
sire, temporal,  spiritual,  eternal,  good  shall  come 
to  thee.  God  shall  come  to  thee,  into  covenant  and 
communion  with  thee;  and  he  brings  all  good  with 
him,  all  good  in  him.  Thou  art  now  ruined  and 
brought  down,  but  if  thou  return  to  God,  thou  shalt 
be  built  ufi  again,  and  thy  present  ruins  shall  be  re- 
paired. Thy  family  shall  be  built  up  in  children, 
thy  estate  in  wealth,  and  thy  soul  in  holiness  and 
comfort. " 

The  promises  which  Eliphaz  here  encourages  Job 
with,  are  reducible  to  three  heads; 

1.  That  his  esm?e  should  prosper,  and  temporal 
l)lessings  should  be  bestowed  abundantly  upon  him; 
for  godliness  has  the  promise  of  the  life  that  now  is. 
It  is  promised, 

(1. )  That  he  shall  be  very  rich,  {v.  24.)  "  Thou 
shalt  lay  ufi  gold  as  dust,  in  such  great  abundance, 
and  shalt  have  plenty  of  silver;  {v.  25.)  whereas 
now  thou  art  poor  and  stripped  of  all. "  Job  had 
been  rich;  Eliphaz  suspected  he  got  his  riches  by 
fraud  and  oppression,  and  therefore  they  were  taken 
from  him;  but  if  he  would  return  to  God  and  duty, 
[1.]  He  should  have  more  wealth  than  ever  he  had; 
lot  only  thousands  of  sheep  and  oxen,  the  wealth 
of  farmers,  but  thousands  of  gold  and  silver,  the 
wealth  of  princes,  ch.  iii.  15.  Abundantly  more 
riches,  tnae  riches,  are  to  be  got  by  the  service  of 
Ciod  than  by  the  service  of  the  woi'ld.  [2.]  He 
should  have  it  more  sure  to  him;  Thou  shalt  lay  it 
iifi  in  good  hands,  and  hold  that  which  is  got  by  thy 
piety,  by  a  surer  tenure  than  that  which  thou  didst 
icet  by  thine  iniquity."  Thou  shalt  have  silver  of 
strength,  (for  so  the  word  is,)  which,  being  honestly 
got,  will  wear  well;  silver  like  steel.  [3.]  He 
should,  by  the  grace  of  God,  be  kept  from  setting 
his  heart  so  much  upon  it,  as  Eliphaz  thought  he 
had  done.  Then  wealth  is  a  blessing  indeed,  when 
we  are  not  insnared  with  the  love  of  it.  Thou  shalt 
lay  ufi  gold;  but  how?  Not  as  thy  treasure  and 
portion,  but  as  dust,  and  as  the  stones  of  the  brooks. 
So  little  shalt  thou  value  it  or  expect  from  it,  that 
thou  shalt  lay  it  at  thy  feet,  (Acts  iv.  35. )  not  m  thy 
bosom. 

(2.)  That  yet  he  shall  be  very  safe;  whereas 
men's  riches  usually  expose  them  to  danger,  and  he 
liad  owned  that  in  his  prosperity  he  was  not  in  safe- 


ty, {ch.  iii.  26.)  now  he  might  be  secure;  for  thr 
Almighty  shall  be  thy  Defender;  nay,  he  shall  be 
thy  Defence,  v.  25.  He  shall  be  thy  gold;  so  it  .s 
in  the  margin,  and  it  is  the  same  word  that  is  used 
{v.  24. )  for  gold,  but  it  signifies  also  a  strong  hold, 
because  money  is  a  defence,  Eccl.  vii.  12.  World- 
lings make  gold  their  god,  saints  make  God  their 
gold;  and  they  that  are  enriched  with  his  favour 
and  grace,  may  truly  be  said  to  have  abundance  of 
the  best  gold,  and  best  laid  up.  We  understand  it, 
"  He  shall  be  thy  Defence  against  the  incursions  of 
neighbouring  spoilers:  thy  wealth  shall  not  then  lie 
exposed  as  it  did  to  Sabeans  and  Chaldeans;"  which, 
some  think,  is  the  meaning  of  that.  Thou  shalt  put 
away  iniquity  far  from  thy  tabernacle;  taking  it  as 
a  promise.  "1  he  iniquity  or  wrong  designed  against 
thee  shall  be  put  off,  and  shall  not  reach  thee." 
Note,  Those  must  needs  be  safe,  that  have  Omnipo- 
tence itself  for  their  defence,  Ps.  xci.  l-«3. 

2.  That  his  sow/  should  prosper,  and  he  should  be 
enriched  with  spiritual  blessings,  wkich  are  the  best 
blessings. 

(1.)  That  he  should  live  a  life  of  complacency  in 
God;  {v.  26.)  ''For  then  shalt  thou  have  thy  de- 
light in  the  Almighty;  and  thus  the  Almighty  comes 
to  be  thy  gold,  by  thy  delighting  in  him,  as  worldly 
people  delight  in  their  money.  He  shall  be  thy 
Wealth,  thy  Defence,  thy  Dignity;  for  he  shall  be 
thy  Delight."  The  way  to  have  our  heart's  desire, 
is  to  make  God  our  heart's  Delight,  Ps.  xxxvii.  4. 
If  God  give  us  himself  to  be  our  Joy,  he  will  deny 
us  nothing  that  is  good  for  us.  "Now,  God  is  a 
Terror  to  thee,  he  is  so,  by  thine  own  confession; 
{ch.  vi.  4. — xvi.  9. — xix.  11.)  but  if  thou  wilt  retum 
to  him,  then,  not  tUl  then,  he  will  be  thy  Delight; 
and  it  shall  be  as  much  a  pleasure  to  thee  to  think 
of  him,  as  ever  it  was  a  pain."  No  delight  is  com- 
parable to  the  delight  which  gracious  souls  have  in 
the  Almighty;  and  those  that  acquaint  themselves 
with  him,  and  submit  themselves  entirely  to  him, 
shall  find  his  favour  to  be,  not  only  their  strength, 
but  their  song. 

(2.)  That  he  should  have  a  humble,  holy,  confi- 
dence toward  God;  such  as  they  are  said  to  have, 
whose  hearts  condemn  them  not;  1  John  iii.  21. 
"  Then  shalt  thou  lift  up  thy  face  to  God  with  bold- 
ness, and  not  be  afraid,  as  thou  now  art,  to  draw 
near  to  him.  Thy  countenance  is  now  fallen,  and 
thou  lookest  dejected;  but  when  thou  hast  made  thy 
peace  with  God,  thou  shalt  blush  no  more,  tremble 
no  more,  and  hang  thy  head  no  more,  as  thou  dost 
now,  but  shalt  cheerfully,  and  with  a  gracious  as- 
surance, show  thyself  to  him,  pray  before  him,  and 
expect  blessings  from  him." 

(3.)  That  he  should  maintain  a  constant  commu- 
nion with  God;  "The  correspondence,  once  settled, 
shall  be  kept  up  to  thine  unspeakable  satisfaction. 
Letters  shall  be  both  statedly  and  occasionally  in- 
terchanged between  thee  and  Heaven,"  v.  27.  [1. ] 
"  Thou  shalt  by  prayer  send  letters  to  God;  Thou 
shalt  make  thy  prayer"  (the  word  is.  Thou  shalt 
multiply  thy  prayers)  "imto  him,  and  he  will  not 
think  thy  letters  troublesome,  though  many  and 
long.  The  oftener  we  come  to  the  throne  of  grace, 
the  more  welcome.  Under  all  thy  burthens,  in  all 
thy  wants,  cares,  and  fears,  thou  shalt  send  to  hea- 
ven for  guidance  and  strength,  wisdom,  comfort, 
and  good  success."  [2.]  "  He  shall,  by  his  provi- 
dence and  grace,  answer  those  letters,  and  give  thee 
what  thou  askest  of  him,  either  in  kind  or  kindness; 
he  shall  hear  thee,  and  make  it  to  appear  he  does 
so,  by  what  he  does  for  thee  and  in  thee."  [3.] 
"  Then  thou  shalt  by  thy  praises  reply  to  the  gra- 
cious answers  which  he  sent  thee:  thou  shalt  pay 
thy  vows,  and  that  shall  be  acceptable  to  him,  and 
fetch  in  further  mercy."  Note,  When  God  per- 
forms that  which  in  our  distress  we  prayed  foi-,  wf 


110 


30B,  XXIII. 


mubt  make  conscience  of  performing  that  which  we 
liien  pronused,  else  we  do  not  deal  honestly.  If 
we  promised  notiiing  else,  we  promised  to  be 
thankful,  and  that  is  enough,  for  it  includes  all,  Ps. 
cxvi.  14. 

(4.)  That  he  should  have  inward  satisfaction  in 
the  management  of  all  his  outward  affairs;  {v.  28.) 
IViou  s/ialt  decree  a  thing,  and  it  shall  be  established 
unto  thee,^'  that  is,  "Thou  shalt  frame  all  thy  pro- 
jects and  purposes  with  so  much  wisdom  and  grace, 
and  resignation  to  the  will  of  God,  that  the  issue  of 
them  shall  be  to  thy  heart's  content,  just  as  thou 
wouldest  have  it  to  be.  Thou  shalt  commit  thy  works 
unto  the  Lord  by  faith  and  prayer,  and  then  thy 
thoughts  shall  be  established;  thou  shalt  be  easy  and 
pleased,  whatsoever  occurs,  Prov.  xvi.  3.  This  the 
grace  of  God  shall  work  in  thee;  nay,  sometimes 
the  providence  of  God  shall  give  thee  the  very 
thing  thou  didst  desire  and  pray  for,  and  give  it 
thee  in  thine  own  way,  and  manner,  and  time;  be  it 
unto  thee,  even  as  thou  wilt,"  When,  at  any  time, 
an  affair  succeeds  Just  according  to  the  scheme  we 
laid,  and  our  measures  are  in  nothing  broken,,  nor 
are  we  put  upon  new  counsels,  then  we  must  ewn 
the  performance  of  this  promise,  7'hou  shalt  de- 
cree a  thing,  and  it  shall  be  established  unto  thee. 
"  Whereas  now  thou  complainest  of  darkness  round 
about  thee,  then  the  light  shall  shine  on  thy  ways;" 
that  is,  '•  God  shall  guide  and  direct  thee,  and  then 
it  will  follow,  of  course,  that  he  shall  prosper  and 
succeed  thee  in  all  thine  undertakings.  God's  wis- 
dom shall  be  thy  guide,  his fa\our  thy  comfort,  and 
th)-  ways  shall  be  so  under  both  those  lights,  that 
thou  shalt  liave  a  comfortable  enjoyment  of  what  is 
present,  and  a  comfortable  prospect  of  what  is  fu- 
ture," Ps.  xc.  17. 

(5. )  I'hat,  e\  en  in  times  of  common  calamity  and 
danger,  he  should  have  abundance  of  joy  and  hope; 
(t.  29.)  "  When  men  are  cast  down  round  about 
thee,  cast  down  in  their  affairs,  cast  down  in  their 
spirits,  sinking,  desponding,  and  ready  to  despair, 
then  shalt  thou  say,  There  is  lifting  2ifi.  Thou  shalt 
find  that  in  thyself,  which  will  not  only  bear  thee 
u])  under  thy  ti"oul)les,  and  keep  thee  from  fainting, 
!)ut  lift  thee  up  abox'e  thy  troubles,  and  enable  thee 
to  rejoice  ^\ermore.  When  men's  hearts  fail  them 
for  /^nr,  then  shall  Christ's  disciples  lift  ufi  their 
heads  for  joy,  Luke  xxi.  26.. 28.  Thus  are  they 
made  to  ride  ufion  the  high  filaces  of  the  earth; 
(Isa.  Iviii.  14.)  and  that  which  will  lift  them  up,  is, 
the  belief  of  this,  that  God  will  save  the  humble 
]Hrson.  Thcv  that  humble  themselves  shall  be  ex- 
i.ltecl,  not  only  in  honour,  but  in  comfort. 

3.  That  he  should  be  a  blessing  to  his  country, 
rnid  nn  instrument  of  good  to  many;  {v.  30.)  God 
shall,  in  answer  to  thv  prayers,  deliver  the  island 
of  the  innoce?2t,  and  have  a  regard  therein  to  the 
yiureness  of  thy  hands,  which  is  necessary  to  the 
acce])tableness  of  our  prayers,  1  Tim.  ii.  8.  But, 
l)ccause  we  may  suppose  the  innocent  not  to  need 
deliverance,  (it  was  guilty  Sodom  that  wanted  the 
benefit  of  Abraham's  intercession,)  I  incline  to  the 
marginal  reading.  The  innocent  shall  deliver  the 
island,  by  their  advice,  (Eccl.  ix.  14,  15.)  and  by 
iheir  prayers,  and  their  interest  in  hea\en.  Acts 
xxvii.  24.  Or,  He  shall  deliver  (hose  that  are  not  in- 
nocent, and  they  are  delivered  by  the  /iureness  of 
thy  hands;  so  it  may  be  read,  and  most  probably. 
Note,  h  good  man  is  a  public  good.  Sinners  fare 
the  better  for  saints,  whether  they  are  aware  of  it 
or  no.  If  Eliphaz  intended  hereby,  (as  some  think 
he  did,)  to  insinuate  that  Job's  prayers  were  not 
prevailing,  nor  his  hands  pure,  (for  then  he  would 
h-ive  relieved  others,  much  more  himself,)  he  was 
.Tftcrward  made  to  sec  his  error,  when  it  api)earcd 
ui  it  .Tdb  had  a  better  interest  in  heaven  than  he 
nad;  f(,r  he  and  his  three  friends,  whOj-in  this  mat- 


ter, were  not  innocent,  were  deVnered  by  the  fiure 
ness  of  Job's  hands,  ch.  xlii.  8. 

CHAP.  XXIII. 

This  chapter  begins  Job's  reply  to  Eliphaz;  in  this  reply 
he  lakes  no  notice  of  his  friends;  either  because  he  saw 
it  was  to  no  purpose,  or  because  he  liked  the  ffood  coun- 
sel Eliphaz  jrave  him  in  the  close  of  his  discourse  so  well, 
that  he  would  make  no  answer  to  the  peevish  reflections 
he  began  with;  but  he  appeals  to  God;  begs  to  have  his 
cause  heard,  and  doubts  not  but  to  make  it  good,  having 
the  testimony  of  his  own  conscience  concerning  his  in- 
tegrity. Here  seems  to  be  a  struggle  between  flesh  and 
spirit,  fear  and  faith,  throughout  this  chapter.  I.  He 
complains  of  his  calamitous  condition,  and  especially  of 
God's  withdrawincrs  from  him,  so  that  he  could  not  get 
his  appeal  heard,  (v.  2. .  5.)  nor  discern  the  meaning  of 
God's  dealings  with  him,  (v.  8,  9.)  nor  gain  any  hope  of 
relief,  v.  13,  14.  This  made  deep  impressions  of  trouble 
and  terror  upon  him,  v.  15..  17.  But,  H.  In  the  midst 
of  these  complaints,  he  comforts  himself  with  the  as- 
surance of  God's  clemency,  (v.  6,  7.)  and  his  own  inte- 
grity, which  God  himself  was  a  Witness  to,  v.  10  . .  12. 
Thus  was  the  light  of  his  day  like  that  spoken  of,  (Zech. 
xiv.  6,  7. )  neither  perfectly  clear  nor  perfectly  dark,  hut 
at  evening  time  it  tvas  light 

1 .  nr^HEN  Job  answered  and  said,  2. 
JL  Even  to-day  is  my  complaint  hitter : 
my  stroke  is  lieavier  than  my  groaning.  3. 
Oh  that  I  knew  where  I  miglit  find  him  ! 
that  I  might  come  eveji  to  his  seat !  4.  I 
would  order  m?/  cause  before  him,  and  fill 
my  mouth  with  arguments.  5.  I  would 
know  the  words  ir/iich  he  would  answer  me, 
and  understand  what  he  would  say  unto  me. 
G.  Will  he  plead  against  me  with  his  great 
power?  no;  but  he  would  put  strength  in 
me.  7.  There  the  righteous  might  dispute 
with  him ;  so  should  I  be  delivered  for  ever 
from  my  judge. 

Job  is  confident  that  he  has  wrong  done  him  by 
his  friends,  and  therefore,  ill  as  he  is,  he  will  not 
give  up  the  cause,  nor  let  them  have  the  last  word. 
Here, 

I.  He  justifies  his  own  resentments  and  repre- 
sentations of  his  trouble;  (t.  2.)  Even  to-day,  I 
own,  my  complaint  is  bitter;  for  the  affliction,  the 
cause  of  the  complaint,  is  so.  There  are  worm- 
wood and  gall  in  the  affliction  and  misery,  my  soul 
has  them  still  in  remembrance,  and  is  imbittered  by 
them.  Lam.  iii.  19,  20.  Even  to-day  is  my  com- 
plaint counted  rebellion;  so  some  read  it;  his  friends 
construed  the  innocent  expressions  of  his  grief  into 
reflections  upon  God  and  his  providence,  and  called 
them  rebellion.  "But,"  says  he,  "I  do  not  com- 
plain more  than  there  is  cause,  for  my  stroke  w 
heavier  than  my  groaning.  Even  to-day,  after  all 
you  have  said  to  convince  and  comfort  me,  still  the 
pains  of  my  body,  and  the  wounds  of  my  spirit,  are 
such,  that  I  have  reason  enough  for  my  complaints, 
if  they  were  more  bitter  than  they  are. "  We  wrong 
God,  if  our  groaning  be  heavier  than  our  stroke; 
like  froward  children,  who,  when  they  cry  for  no- 
thing, have  justly  something  given  them  to  cry  for; 
but  we  do  not  wrong  ourselves,  though  our  stroke 
he  heavier  than  our  groaning,  for  little  said  is  soon 
amended. 

II.  He  apperds  from  the  censures  of  his  friends  to 
the  just  judgment  of  God;  and  this  he  thought  was 
an  evidence  for  him  that  he  was  not  a  hypocrite, 
for  tluMi  he  durst  not  have  made  such  an  appeal  as 
this.  St.  Paul  comforts  himself  in  this,  that  he  that 
judged  liim  was  the  Lord,  and  therefore  he  valued 
not  man's  judgment,  (1  Cor.  iv.  3   /•-  ".  hut  he  was 


JOB,  XXI]  1. 


Ill 


willing  to  wait  till  the  rippointed  day  of  decision 
comes;  whereas  Job  is  impatient,  and  passionately 
wishes  to  have  the  judgment-day  anticipated,  and 
to  have  his  cause  tried  quickly,  as  it  were,  by  a 
special  commission.  The  apostle  found  it  necessa- 
ry to  press  it  much  upon  suffering  Christians  pa- 
tiently topxpect  the  Judge's  coming,  James  v.  7-  -9. 

1.  He  is  so  sure  of  the  equity  of  God's  tribunal, 
that  he  longs  to  appear  before  it;  (v.  3.)  Oh  that  I 
knew  where  I  might  find  him!  This  may  properly 
express  the  pious  breathings  of  a  soul  convinced 
that  it  has,  by  sin,  lost  God,  and  is  undone  for  ever 
if  it  recover  not  its  interest  in  his  favour.  *'  Oli 
that  I  knew  how  I  might  recover  his  favour!  How 
I  might  come  into  covenant  and  communion  with 
him!"  Mic.  vi.  6,  7.  It  is  the  cry  of  a  poor  desert- 
ed soul,  "  Saw  ye  him  whom  my  soul  loveth?  Oh 
that  I  knew  where  I  might  find  him!  Oh  that  he 
who  has  laid  open  the  way  to  him,  would  direct  me 
into  it,  and  lead  me  in  it!"  But  Job  here  seems  to 
speak  it  too  boldly,  that  his  friends  wronged  him, 
and  he  knew  not  which  way  to  apply  himself  to 
God,  to  have  justice  done  him,  else  he  would  go 
even  to  his  seat,  to  demand  it.  A  patient  waiting 
for  death  and  judgment  is  our  wisdom  and  duty; 
and,  if  we  duly  consider  things,  that  cannot  be  with- 
out a  holy  fear  and  trembling;  but  a  passionate 
wishing  for  death  or  judgment,  without  any  such 
fear  and  trembling,  is  our  sin  and  folly,  and  ill  be- 
comes us.  Do  we  know  what  death  and  judgment 
are,  and  are  we  so  very  ready  for  them,  that  we 
need  not  time  to  get  readier?  Woe  to  them  that,  thus 
in  a  heat,  denire  the  day  of  the  Lord,  Amos  v.  18. 

2.  He  is  so  sure  of  the  goodness  of  his  own  cause, 
that  he  longs  to  be  opening  it  at  God's  bar,  {v.  4. ) 
"  /  would  order  7ny  cause  before  him,  and  set  it  in 
a  true  light;  I  would  produce  the  evidences  of  my 
sincerity  in  a  proper  method,  and  would  fill  my 
mouth  with  arguments  to  prove  it."  We  may  ap- 
ply this  to  the  duty  of  prayer,  in  which  we  have 
boldness  to  enter  into  the  holiest,  and  to  come  even 
to  the  footstool  of  the  throne  of  grace.  We  have 
not  only  liberty  of  access,  but  liberty  of  speech. 
We  have  leave,  (1.)  To  be  particular  in  our  re- 
quests, to  order  our  cause  before  God,  to  speak  the 
whole  matter,  to  lay  before  him  all  our  grievances, 
in  what  method  we  think  most  proper;  we  durst 
not  be  so  free  with  earthly  princes,  as  an  humble 
holy  soul  may  be  with  God.  (2. )  To  be  importu- 
nate in  our  requests.  We  are  allowed,  not  only  to 
pray,  but  to  plead;  not  only  to  ask,  but  to  argue; 
nay,  to  fill  our  mouths  with  arguments:  not  to  move 
God,  (he  is  perfectly  apprized  of  the  merits  of  the 
cause  without  our  showing,)  but  to  move  ourselves, 
to  excite  our  fervency,  and  encourage  our  faith,  in 
prayer. 

3.  He  is  so  sure  of  a  sentence  in  favour  of  him, 
that  he  even  longed  to  hear  it;  (x;.  5.)  "/  would 
know  the  words  which  he  would  answer  me,"  that 
is,  "I  would  gladly  hear  what  God  will  say  to  this 
matter  in  dispute  between  you  and  me;  and  will 
entirely  acquiesce  in  his  judgment."  This  becomes 
us,  in  all  controversies;  let  the  word  of  God  deter- 
mine them;  let  us  know  what  he  answers,  and  un- 
derstand what  he  says.  Job  knew  well  enough  what 
his  friends  would  answer  him;  they  would  condemn 
him,  and  run  him  down;  "But,"  (says  he,)  "/ 
would  fain  know  what  God  would  answer  me;  for 
I  am  sure  his  judgment  is  according  to  truth,  which 
theirs  is  not.  I  cannot  understand  them,  they  talk 
so  little  to  the  purpose;  but  what  he  says  I  should 
understand,  and  therefore  be  fully  satisfied  in." 

in.  He  comforts  himself  with  the  hope  that  God 
would  deal  favourably  with  him  in  this  matter,  v. 
f,  7.  Note,  It  is  of  great  use  to  us,  in  every  thing 
wherein  we  have  to  do  with  God,  to  keep  up  good 
thoughts  of  him.     He  believes, 


1.  That  God  would  not  ovei-power  him;  that  he 
would  not  deal  with  him  either  by  absolute  sove- 
reignty, or  in  strict  justice;  not  with  a  high  hand, 
not  with  a  strong  hand:  TVill  he  filead  against  me 
with  his  great  flower?  No,  Job's  friends  pleaded 
against  him  with  all  the  power  they  had;  but  will 
God  do  so.>  No,  his  power  is  all  just  and  holy, 
whatever  men's  is:  against  those  that  are  obstinate 
in  their  unbelief  and  impenitency,  God  will  filead 
with  his  great  fiower,  their  desti'uction  will  come 
from  the  glory  of  his  fiower ;  but  with  his  own  peo- 
ple, that  love  him  and  trust  in  him,  he  will  deal  in 
tender  compassion. 

2.  That,  on  the  contrary,  he  would  empower  him 
to  plead  his  own  cause  before  God;  "  He  would  fiut 
strength  in  me,  to  support  me  and  bear  me  up,  in 
maintaining  mine  integrity."  Note,  The  same  pow- 
er that  is  engaged  against  proud  sinners,  is  engaged 
for  humble  saints,  who  prevail  with  God  by  streng:th 
derived  from  him,  as  Jacob  did,  Hos.  xii.  3.  See  Ps. 
Ixviii.  35. 

3.  That  the  issue  would  certainly  be  comfortable; 
(xK  7.)  There,  in  the  court  of  heaven,  when  the 
final  sentence  is  to  be  given,  the  righteous  might 
disfiute  with  him,  and  come  off  in  his  righteousness. 
Now,  even  the  upright  are  often  chastened  of  the 
Lord,  and  they  cannot  dispute  against  it;  integrity 
itself  is  no  fence  either  against  calamity  or  calumny; 
but  in  that  day,  thev  shall  not  be  condemned  with 
the  world,  though  God  may  afflict  by  prerogative. 
Then  you  shall  discern  between  the  righteous  and 
the  wicked,  Mai.  iii.  18.  So  vast  will  be  the  dif- 
ference between  them  in  their  everlasting  state; 
whereas  now  we  can  scarcely  distinguish  tnem,  so 
little  is  the  difference  between  them  as  to  their  out- 
ward condition,  for  all  things  come  alike  to  all. 
Then,  when  the  final  doom  is  given,  "  /  shall  be 
delivered  for  ever  from  my  Judge,"  that  is,  "  I  shall 
be  saved  from  the  unjust  censures  of  my  friends, 
and  from  that  divine  sentence  which  is  now  so  much 
a  terror  to  me."  Those  that  are  delivered  up  to 
God  as  their  Owner  and  Ruler  shall  be  for  ever  de- 
livered from  him  as  their  Judge  and  Avenger:  and 
there  is  no  flying  from  his  justice,  but  by  flying  to 
his  mercy. 

8.  Behold,  T  go  forward,  but  he  is  not 
there;  and  backward,  but  I  cannot  perceive 
him  :  9.  On  the  left  hand,  where  he  doth 
work,  but  I  cannot  behold  him  :  he  hideth 
himself  on  the  right  hand,  that  I  cannot  see 
him  :  10.  But  he  knoweth  the  way  that  I 
take :  7vhen  he  hath  tried  me,  I  shall  come 
forth  as  gold.  1 1 .  My  foot  hath  held  his 
steps :  his  way  have  I  kept,  and  not  declin- 
ed. 1 2.  Neither  have  I  gone  back  from  the 
commandment  of  his  lips  ;  I  have  esteemed 
the  words  of  his  mouth  more  than  my  ne- 
cessRry  food. 

Here, 

I.  Job  complains  that  he  cannot  understand  the 
meaning  of  God's  providences  concerning  him,  but 
was  quite  at  a  loss  about  them;  (v.  8,  9.)  I  go  for- 
ward, but  he  is  not  there,  &c.  Eliphaz  had  bid 
him  acquaint  himself  with  God;  "  So  I  would,  with 
all  my  heart,"  says  Job,  "  if  I  knew  how  to  get  ac- 
quainted with  him."  He  had  himself  a  great  dcsii  e 
to  appear  before  God,  and  get  a  hearing  of  his  case, 
but  the  Judge  was  not  to  be  found;  look  which  way 
he  would,  he  could  see  no  sign  of  God's  appearing 
for  him  to  clear  up  his  innocency.  Job,  no  douln, 
believed  that  God  is  everywhere  present;  but  three 


112 


JOB,  XXIII. 


things  he  seems  to  complain  of  here,  1.  That  he 
could  not  fix  his  thoughts,  nor  form  any  clear  judg- 
ment of  things  in  his  own  mind:  his  mind  was  so 
hurried  and  discomposed  with  his  troubles,  that  he 
was  like  a  man  in  a  fright,  or  at  his  wit's  end,  who 
i"uns  this  way,  and  that  way,  but,  being  in  confusion, 
brings  nothing  to  a  head.  By  reason  of  the  disor- 
der and  tumult  his  spirit  was  in,  he  could  not  fasten 
upon  that  which  he  knew  to  be  in  God,  and  which, 
if  he  could  but  have  mixed  faith  with  it,  and  dwelt 
upon  it  in  his  thoughts,  would  have  been  a  support 
to  him.  It  is  the  common  complaint  of  those  who 
are  sick  or  melancholy,  that,  when  they  would 
think  of  that  which  is  good,  they  can  make  nothing 
of  it.  2.  That  he  could  not  find  out  the  cause  of  his 
troubles,  nor  the  sin  which  provoked  God  to  con- 
tend with  him:  he  took  a  view  of  his  whole  conver- 
sation, turned  to  every  side  of  it,  and  could  not 
f»erceive  wherein  he  had  sinned  more  than  others, 
or  which  he  should  thus  be  punished  more  than 
others;  nor  could  he  discern  what  other  end  God 
should  aim  at  in  afflicting  him  thus.  3.  That  he 
could  not  foresee  what  would  be  in  the  end  hereof, 
whether  God  would  deliver  him  at  all,  nor,  if  he 
did,  when,  or  which  way;  he  saw  not  his  signs,  nor 
was  there  any  to  tell  him  how  long;  as  the  church 
complains,  Ps.  Ixxiv.  9.  He  was  quite  at  a  loss  to 
know  what  God  designed  to  do  with  him;  and  what- 
ever conjecture  he  advanced,  still  something  or 
other  appeared  against  it. 

II.  He  satisfies  himself  with  this,  that  God  him- 
self was  a  Witness  to  his  integrity,  and  therefore 
did  not  doubt  but  the  issue  would  be  good.  After 
Job  had  almost  lost  himself  in  the  labyrinth  of  the 
divine  counsels,  how  contentedly  does  he  sit  down, 
at  length,  with  this  thought,  "Though  /know  not 
the  way  that  he  takes,  (for  his  way  is  in  the  sea,  and 
his  fiat h  in  the  great  waters,  his  thoughts  and  ways 
are  infinitely  above  ours,  and  it  would  be  presump- 
tion in  us  to  pretend  to  judge  of  them,)  yet  he  knows 
the  way  that  I  take,"  v.  10.  That  is,  1.  He  is  ac- 
quainted with  it.  His  friends  judged  of  that  which 
they  did  not  know,  and  therefore  charged  him  with 
that  which  he  was  never  guilty  of;  but  God,  who 
knows  every  step  he  had  taken,  would  not  do  so, 
Ps.  cxxxix.  3.  Note,  It  is  a  great  comfort  to  those 
who  mean  honestly,  that  God  understands  their 
meaning,  though  men  do  not,  cannot,  or  will  not. 
2.  He  approves  of  it:  "  He  knows  that  however  I 
may  sometimes  have  taken  a  false  ste/i,  yet  I  have 
still  taken  a  good  way;  have  chosen  the  way  of 
truth,  and  therefore  he  knows  it,"  that  is,  He  ac- 
cepts it,  and  is  well  pleased  with  it,  as  he  is  said  to 
knoiv  the  way  of  the  righteous,  Ps.  i.  6.  This  com- 
forted the  prophet;  (Jer.  xii.  3. )  Thou  hast  tried  my 
heart  toward  thee.  From  this  Job  infers.  When  he 
hath  tried  me,  I  shall  come  forth  as  gold.  They 
that  keefi  the  way  of  the  Lord,  may  comfort  them- 
selves, when  they  are  in  affliction,  with  these  three 
things,  (1. )  That  thcv  are  but  tried;  it  is  not  intend- 
ed for  their  hurt,  but  for  their  honour  and  benefit; 
it  is  the  trial  of  their  faith,  1  Pet.  i.  7.  (2.)  That, 
when  they  are  sufficiently  tried,  they  shall  come 
forth  out  of  the  furnace,  and  not  be  left  to  consume 
in  it  as  dmss  or  reprobate  silver.  The  trial  will 
have  an  end;  Ciod  will  ?iof  contend  for  ever.  (3.) 
That  they  shall  come  forth  as  gold,  pure  in  itself, 
and  precious  to  the  refiner:  they  shall  come  forth 
as  gold  rt/iproved  and  improved;  found  to  be  good, 
and  made  to  he  better.  Afflictions  are  to  us,  as  we 
are;  those  that  go  gold  into  the  furnace,  will  come 
out  no  worse. 

Now  that  which  encouraged  Job  to  hope  that  his 
present  troubles  would  thus  end  well,  was,  the  tes- 
timony of  his  conscience  for  him,  that  he  had  lived 
a  good  life  in  the  fear  of  God. 

f  1.]  That  God's  way  was  the  way  he  walked  in; 


(v.  11.)  "My  foot  hath  held  his  ste/is,"  that  is, 
"held  to  them,  held  close  to  them;  the  steps  he 
takes.  I  have  endeavoured  to  conform  myself  to 
his  example."  Good  people  are  followers  of  God: 
or,  "  I  have  accommodated  myself  to  his  provi- 
dence, and  endeavoured  to  answer  all  the  inten- 
tions of  that;  to  follow  Providence  step,  by  step. " 
Or,  "  His  steps  are  the  steps  he  has  appointed  me 
to  take;  the  way  of  religion  and  serious  godliness — 
that  way  I  have  kept,  and  have  not  declined  from 
it;  not  only  not  turned  back  from  it  by  a  total  apos- 
tasy, but  not  turned  aside  out  of  it  by  any  wilful 
transgression."  His  holding  God's  steps,  and  keep- 
ing his  way,  intimate  that  the  tempter  had  used  all 
his  arts  by  fraud  and  force  to  draw  him  aside;  but, 
with  care  and  resolution,  he  had,  by  the  grace  of 
God  hitherto  persevered,  and  those  that  will  do  so, 
must  hold  and  keep,  hold  with  resolution,  and  keep 
with  watchfulness. 

[2.]  That  God's  word  was  the  rule  he  walked 
by;  (v.  12.)  he  governed  himself  by  the  command- 
ment of  God's  li/is,  and  would  not  go  back  from 
that,  but  go  forward  according  to  it.  Whatever 
difficulties  we  may  meet  with  in  the  way  of  God's 
commandments,  though  they  lead  us  through  a  wil- 
derness, yet  we  must  never  think  of  going  back, 
but  must  press  on  toward  the  mark;  Job  kept  close 
to  the  law  of  God  in  his  conversation,  for  both  his 
judgment  and  his  affection  led  him  to  it.  /  have 
esteemed  the  words  of  his  mouth  more  than  my  ne- 
cessary food;  that  is,  He  looked  upon  it  as  his  ne- 
cessary food;  he  could  as  well  have  lived  without 
his  daily  bread  as  without  the  word  of  God.  I  have 
laid  it  u/i;  so  the  word  is,  as  those  that  lay  up  pro- 
^  ision  for  a  siege,  or  as  Joseph  laid  up  com  before 
the  famine.  Eliphaz  had  bid  him  lay  u/i  God's 
words  in  his  heart,  ch.  xxii.  22.  "I  do,"  says  he, 
"  and  always  did,  that  I  might  not  sin  against  him, 
and  that,  like  the  good  householder,  I  might  bring 
forth  for  the  good  of  others. "  Note,  The  word  of 
God  is  to  our  souls  as  our  necessary  food  is  to  our 
bodies;  it  sustains  the  spiritual  life,  and  strengthens 
us  for  the  actions  of  life;  it  is  that  which  we  cannot 
subsist  without,  and  which  nothing  else  can  make 
up  the  want  of:  and  we  ought  therefore  so  to  esteem 
it,  to  take  pains  for  it,  hunger  after  it,  feed  upon  it 
with  delight,  and  nourish  our  souls  with  it;  and  this 
will  be  our  rejoicing  in  the  day  of  evil,  as  it  was 
Job's  here. 

1 3.  But  he  is  in  one  mind,  and  who  car 
turn  him  ?  and  lohat  his  soul  desireth,  even 
that  he  doeth.  1 4,  For  he  performeth  the 
thing  that  is  appointed  for  me :  and  many 
such  things  are  with  him.  15.  Therefore 
am  I  troubled  at  his  presence  ;  when  I  con- 
sider, I  am  afraid  of  him.  16.  For  God 
maketh  my  heart  soft,  and  the  Almiglity 
troubleth  me:  17.  Because  I  was  not  cut 
off  before  the  darkness,  neither  hath  he  co- 
vered the  darkness  from  my  face. 

Some  make  Job  to  complain  here,  that  Gf  d 
dealt  unjustly  and  unfairly  with  him,  in  proceeding 
to  punish  him  without  the  least  relenting  or  relaxa- 
tion, though  he  had  such  incontestable  evidences  to 
produce  of  his  innocency.  I  am  loath  to  think  holy 
Job  would  charge  the  holy  God  with  iniquity;  but 
his  complaint  is  indeed  bitter  and  peevish,  and  he 
reasons  himself  into  a  sort  of  a  patience  per  force, 
which  he  cannot  do  without  reflecting  upon  God,  ;■* 
dealing  hardly  with  him:  but  he  must  bear  it,  be- 
cause he  cannot  help  it;  the  worst  he  says,  is,  that 
God  deals  unaccountably  with  him. 


JOB,  XXIV. 


113 


1.  He  lays  clown  good  truths,  which  were  capable 
'if  a  good  improvement,  v.  13,  14. 

(1. )  That  God's  counsels  are  immutable;  He  is  in 
one  miyid,  and  who  can  turn  him?  He  is  one.  So 
some  i-ead  it,  or  in  one;  he  has  no  counsellors  by 
whose  intei'est  he  might  be  prevailed  with  to  alter 
his  purpose:  he  is  one  with  himself,  and  never 
alters  his  mind,  never  alters  his  measures.  Prayer 
has  prevailed  to  change  God's  way  and  his  provi- 
dence, but  never  was  his  will  or  purpose  changed; 
for  known  inito  God  are  all  his  works. 

(2.)  That  his  power  is  irresistible;  What  his  soul 
desires  or  designs,  even  that  he  does,  and  nothing 
can  stand  in  his  way,  or  put  him  upon  new  counsels. 
Men  desire  many  things,  which  either  they  may 
not  do,  or  cannot  do,  or  dare  not  do;  but  God  has 
an  incontestable  sovereignty;  his  will  is  so  perfectly 
pure  and  right,  that  it  is  highly  fit  he  should  pur- 
sue all  its  determinations;  and  he  has  an  uncontrol- 
lable power;  none  can  stay  his  hand.  Whatever 
the  Lord  fileased,  that  did  he,  (Ps.  cxxxv.  6. )  and 
always  will,  for  it  is  always  best. 

(3. )  That  all  he  does,  is  according  to  the  counsel 
of  his  will;  {v.  14.)  He  fierforms  the  thing  that  is 
apfiointed  for  me;  whatever  happens  to  us,  it  is 
God  that  performs  it;  (Ps.  Ivii.  2.)  and  an  admira- 
ble performance  the  whole  will  appear  to  be,  when 
the  mystery  of  God  shall  be  finislied.  He  performs 
all  that,  and  that  only,  which  was  appointed,  and 
in  the  appointed  time  and  method;  this  may  silence 
us,  for  what  is  appointed  cannot  be  altered.  But  to 
consider,  that,  when  God  was  appointing  us  to  eter- 
nal life  and  glory  as  our  end,  he  was  appointing  to 
this  condition,  this  affliction,  whatever  it  is,  in  our 
way,  this  may  do  more  than  silence  us,  it  may  sa- 
tisfy us  that  it  is  all  for  the  best;  though  what  he 
does  we  know  not  now,  we  shall  know  hereafter. 

(4.)  That  all  he  does,  is  according  to  the  custom 
of  his  providence;  Many  such  tilings  are  with  him, 
that  is,  He  does  many  things  in  the  course  of  his 
providence,  which  we  can  gi\  e  no  account  of,  but 
must  resolve  into  his  absolute  sovereignty.  What- 
ever trouble  we  are  in,  others  have  been  in  the  like; 
our  case  is  not  singular,  the  same  afflictions  are  ac- 
comfilished  in  our  brethren,  1  Pet.  v.  9.  Are  we 
sick  or  sore,  impoverished  and  stripped,  children 
removed  by  death,  or  friends  unkind?  This  is  what 
God  has  afifiointed  for  us,  and  many  such  things  are 
with  him.     Shall  the  earth  be  forsaken  for  us? 

2.  He  makes  but  a  bad  use  of  these  good  truths; 
had  he  duly  considered  them,  he  might  have  said, 
"  Therefore  am  I  easy  and  pleased,  and  well  recon- 
ciled to  the  way  of  my  God  concerning  me;  there- 
fore will  I  rejoice,  in  hope  that  my  troubles  will 
issue  well  at  last."  But  he  said.  Therefore  am  I 
troubled  at  his  firesence,  v.  15.  Those  are  indeed 
of  troubled  spirits,  who  are  troubled  at  the  pre- 
sence of  God;  as  the  psalmist,  who  remembered 
God,  and  was  troubled,  Ps.  Ixxvii.  3.  See  what 
confusion  poor  Job  was  now  in,  for  he  contradicted 
himself:  just  now,  he  was  troubled  for  God's  ab- 
sence; {v.  8,  9.)  now  he  is  troubled  at  his  presence; 
When  I  consider,  I  am  afraid  of  him.  What  he 
now  felt,  made  him  fear  worse:  there  is  indeed  that 
which,  if  we  consider  it,  will  show  that  we  have 
cause  to  be  afraid  of  God — his  infinite  justice  and 
purity,  compared  with  our  own  sinfulness  and  vile- 
ness;  but  if,  withal,  we  consider  his  grace  in  a  Re- 
deemer, and  our  compliance  with  that  grace,  the 
fears  will  vanish,  and  we  shall  see  cause  to  hope  in 
him. 

See  what  impressions  were  made  upon  him  by 
the  wounds  of  his  spirit.  (1.)  He  was  very  fearful; 
(v,  16.)  The  Almighty  troubled  him,  and  so  made 
his  heart  soft,  that  is,  utterly  unable  to  bear  any 
thing,  and  afraid  of  every  thing  that  stirred.  There 
is  a  gracious  softness,  like  that  of  Josiah,  whose 

Vol.  III.— P 


heart  was  tender,  and  trembled  at  the  word  of 
God;  this  is  meant  of  a  grievous  softness,  which 
apprehends  every  thing  that  is  present  to  be  press- 
ing, and  every  thing  future  to  be  threatening.  (2.) 
He  was  very  fretful,  peevish  indeed,  for  he  quar- 
rels with  God,  V.  17.  [1.]  Because  he  did  not  die 
before  his  troubles,  that  he  miglit  never  have  seen 
them;  f  Because  I  was  iiot  cut  off  before  the  dark- 
ness;) and  yet  if  in  the  height  of  his  prosperity  he 
had  received  a  summons  to  the  grave,  he  would 
have  thought  it  h;ird.  This  may  help  to  reconcile 
us  to  death  whenever  it  comes,  that  we  do  not  know 
what  evil  we  may  be  taken  away  from.  But  when 
trouble  is  come,  it  is  folly  to  wish  we  had  not  lived 
to  see  it,  and  it  is  better  to  make  the  best  of  it.  [2.  ] 
Because  he  was  left  to  live  so  lung  in  his  troubles, 
and  the  darkness  was  not  covered  from  his  face  by 
his  being  hid  in  the  grave.  We  should  bear  the 
darkness  better  than  this  if  we  would  but  remem- 
ber, that  to  the  upright  there  sometimes  arises  a 
marvellous  light  m  the  darkness;  however,  thei-e  is 
reserved  for  them  a  more  marvellous  liglit  after  it. 

CHAP.  XXIV. 

Job^  having,  by  his  complaints  in  the  foregoing  chapter, 

fiven  vent  to  his  passion,  and  thereby  gained  some  ease, 
reaks  them  oft'  abruptly,  and  noiv  applies  himself  to  a 
further  discussion  of  the  doctrinal  controversy  between 
him  and  his  friends,  concerning  Ihe  prosperity  of  wicked 
people.  That  many  live  al  ease,  who  yet  are  ungodly 
and  profane,  and  despise  all  the  exercises  of  devotion, 
he  had  showed,  ch.  21.  Now  here  he  goes  further,  and 
shows  that  many  who  are  mischievous  to  mankind,  and 
live  in  open  defiance  to  all  the  laws  of  justice  and  com- 
mon honesly,  yet  thrive  and  succeed  in  their  unrighteous 
practices-  and  we  do  not  see  them  reckoned  with  in  this 
world.  What  he  had  said  before,  {ch.  xii.  6.)  Tlu  ta- 
bernacles of  robbers  prosper,  he  here  enlarges  upon.  He 
lays  down  his  general  proposition,  (v.  "l.)  That  the 
punishment  of  wicked  people  is  not  so  visible  and  appa- 
rent as  his  friends  supposed;  and  then  proves  it  by  an 
induction  of  particulars.  I.  Those  that  openly  do  wrong 
to  their  poor  neighbours,  are  not  reckoned  with,  nor  the 
injured  righted,  (v.  2.  .12.)  though  the  former  are  very 
barbarous,  v.  21,  22.  II.  Those  that  secretly  practise 
mischief,  often  go  undiscovered  and  unpunished,  v. 
13.. 17.  III.  That  God  punishes  such  by  secret  judg- 
ments, and  reserves  them  for  future  judgments,  v.  18.  .20. 
and  v,  23.  .25.  So  that,  upon  the  whole  matter,  we  can- 
not say,  thkt  all  who  are  in  trouble  are  wicked;  for  it  is 
certain,  that  all  who  are  in  prosperity  are  not  righteous. 

1  •  "V^-^^^'  ^^^'"S  times  are  not  hidden 
T  T  from  the  Ahnighty,  do  they  that 
know  liim  not  see  his  days  ?  2.  Some  re- 
move the  land-marks ;  they  violently  take 
away  flocks,  and  feed  thereof^  3.  They 
drive  away  the  ass  of  the  fatherless  ;  they 
take  the  widow's  ox  for  a  pledge ;  4.  Thev 
turn  the  needy  out  of  the  wayT  the  poor  oT 
the  earth  hide  themselves  together.  5.  Be- 
hold, as  wild  asses  in  the  desert,  go  they 
forth  to  their  work,  rising  betimes  for  a  prey : 
the  wilderness  yieldeth  food  for  them  and  for 
their  children.  6.  They  reap  everij  one  his 
corn  in  the  field,  and  they  gather  the  vintage 
of  the  wicked  ;  7.  They  cause  the  naked 
to  lodge  without  clothing,  that  they  have  no 
covering  in  the  cold ;  8.  They  are  wet 
with  the  showers  of  the  mountains,  and  em- 
brace the  rock  for  wantof  a  shelter ;  9.  They 
pluck  the  fatherless  from  the  breast,  and 
take  a  pledge  of  the  poor ;  \  0.  They  cause 
him  to  go  naked  without  clothing,  and  they 


114 


JOB,  XXIV. 


take  away  the  sheaf /row  the  hungiy  ;  11. 
Which  make  oil  within  their  walls,  and 
tread  their  wine-presses,  and  suffer  thirst. 
1 2.  Men  groan  from  out  of  the  city,  and  the 
soul  of  the  wounded  ciieth  out ;  yet  God 
iayeth  not  folly  to  them. 

Job's  fi-iends  had  been  very  positive  in  it,  that 
they  should  soon  see  the  fall  of  wicked  people,  how 
much  soever  they  might  prosper  for  a  while.  By 
no  means,  says  Job,  though  times  are  not  hidden 
from  the  Almighty,  yet  they  that  ktiow  him.  do  not 
firesently  see  hisday,v.  1.  1.  He  takes  it  for  granted, 
that  times  are  not  hid  from  the  Almighty:  past 
times  are  not  hid  from  his  judgment,  (Eccl.  iii.  15.) 
present  times  are  not  hid  from  his  providence, 
CMatth,  X.  29.)  future  times  are  not  hid  from  his 
prescience.  Acts  xv.  18.  God  governs  the  world, 
and  therefore  we  may  be  sure  he  takes  cognizance 
of  it  :  bad  times  are  not  hid  from  him,  though 
the  bad  men,  that  make  the  times  bad,  say  one  to 
another  that  he  has/orsa^ew  the  earth,  Ps.  xciv.  6,  7. 
Every  man's  times  are  in  his  hand  and  under  his 
eye,  and  therefore  it  is  in  his  power  to  make  the 
times  of  wicked  men  in  this  world  miserable;  he 
foresees  the  time  of  every  man's  death,  and  there- 
fore, if  wicked  men  die  before  they  are  nunished 
for  their  wickedness,  we  cannot  say,  "They  es- 
caped him  by  surprise;"  he  foresaw  it,  nay,  he 
ordered  it.  Before  Job  will  inquire  into  the  reasons 
of  the  prosperity  of  wicked  men,  he  asserts  (iod's 
omniscience,  as  one  prophet,  in  a  like  case,  asserts 
his  righteousness,  (Jer.  xii.  1.)  another  his  holiness, 
(Hab.  i.  13.)  another  his  goodness  to  his  own  peo- 
ple, Ps.  Ixxiii.  1.  General  truths  must  be  held  fast, 
though  we  may  find  it  difficult  to  reconcile  them  to 
particular  events.  2.  He  yet  asserts,  that  they  who 
Know  him,  that  is,  wise  and  good  people  who  are 
acquainted  with  him,  and  with  whom  his  secret  is, 
do  Jiot  see  his  days,  not  the  day  of  his  judging  for 
them;  this  was  the  thing  he  complained  of  in  his 
own  case,  (ch.  xxiii.  8.)  That  he  could  not  see  God 
appearing  on  his  behalf  to  plead  his  cause;  n^^r  the 
day  of  his  judging  against  open  and  notorious  sinners, 
that  is  called  his  day,  Ps.  xxxvii,  13.  We  believe 
that  day  will  come,  but  we  do  not  see  it,  because  it 
is  future,  and  its  presages  secret.  3,  Though  this 
is  a  mystery  of  Providence,  yet  there  is  a  reason 
for  it,  and  we  shall  shortly  know  why  the  judgment 
is  deferred;  even  the  wisest,  and  those  wlio  know 
God  best,  do  not  yet  see  it.  God  will  exercise 
their  faith  and  patience,  and  excite  their  prayers 
for  the  coming  of  his  kingdom,  for  which  they  are 
to  c?-y  dan  and  night  to  him,  Luke  xviii.  7. 
,  FoV  the  proof  of  this,  that  wicked  people  prosper, 
he  specifies  two  sorts  of  unrighteous  ones,  whom  all 
the  world  saw  thriving  in  their  iniquity. 

I.  Tyrants,  and  those  that  do  wrong  under  pre- 
tence •  f  1  :w  and  authority.  It  is  a  melancholy  sight, 
which  has  often  been  seen  loider  the  sun,  nvicked- 
ness  in  the  filaci-  of  judgment,  Eccl.  iii.  16.  The 
\mregarded  tears  of  the  o/i/iressed,  while  on  the  side 
of  the  ofifiressors  there  was  poiver,  Eccl.  iv,  1. 
The  violent  fierverting  of  justice  and  judgment, 
Ecc'.  V.  8. 

1.  They  disseize  their  neighl^oui-s  of  their  real 
estates,  which  came  to  them  by  descent  from  tlieir 
ancestors.  They  remove  the  land-marks,  under 
pretence  that  they  were  mis])laced;  {v.  2.)  and  so 
thev  encroach  upon  their  neighbours'  rights,  and 
think  they  efTectually  secure  that  to  their  posterity, 
which  they  have  got  wrongfully,  by  making  that  to 
be  an  evidence  for  them,  which  should  have  been 
an  evidence  for  the  rightful  owner.  This  was  for- 
biddtrn  by  the  law  of  Moses,  (Ueut.  kix.  14.)  under 


a  curse,  Deut.  xxvii.    17.     Forging  cr  destroying 
deeds  is  now  a  ci  ime  equivalent  to  this. 

2.  They  dispo^'sesst!iem  of  tlieir  personal  estates, 
under  colour  of  justice;  they  \  iolently  take  away 
flocks,  pretending  they  are  forfeited,  and  feed 
thereof;  as  the  rich  man  took  the  poor  man's  ewe 
lamb,  2  Sam.  xii.  4.  If  a  poor  fatherless  child  has 
but  an  ass  of  his  own  to  get  a  little  money  with,  they 
find  some  colour  or  other  to  take  it  away,  because 
the  owner  is  not  able  to  contest  with  them.  It  is 
all  one  if  a  widow  has  but  an  ox  for  what  little  hus- 
bandry she  has;  under  pretence  of  distraining  for 
some  small  debt,  or  arrears  of  rent,  this  ox  shall  be 
taken  for  a  pledge,  though  perhaps  it  is  the  widow's 
all.  God  has  taken  it  among  the  titles  of  his  honour 
to  be  a  Father  of  the  fatherless,  and  a  Judge  of  the 
widows;  and  therefore  those  will  not  be  reckoned 
his  friends,  that  do  not  do  their  utmost  to  protect 
and  help  them;  but  those  he  will  certainly  reckon 
with  as  his  enemies,  that  vex  and  oppress  them. 

3.  They  take  all  occasions  to  offer  personal  abuses 
to  them,  V.  4.  They  will  mislead  them  if  they  can, 
when  they  meet  them  on  the  highway,  so  that  the 
poor  and  needy  are  forced  to  hide  themselves  from 
them ;  having  no  other  way  to  secure  themselves  from 
them.  They  love  in  their  hearts  to  banter  people, 
and  to  make  fools  of  them,  and  do  them  a  mischief 
if  they  can,  especially  to  triumph  over  a  poor  per- 
son, whom  they  turn  out  of  the  way  of  getting  relief, 
threaten  to  punish  them  as  vagabonds,  and  so  force 
them  to  abscond,  and  laugh  at  them  when  they 
have  done. 

Some  understand  those  barbarous  actions  {v.  9, 
10.)  to  be  done  by  those  oppressors  that  pretf:nd 
law  for  what  they  do.  They  pluck  the  fatherless 
from  the  breast;  that  is,  having  made  poor  infants 
fatherless,  they  make  them  motherless  too;  having 
taken  away  the  father's  life,  they  break  the  mo- 
ther's heart,  and  so  starve  the  children,  and  leave 
them  to  perish.  Pharaoh  and  Herod  plucked  the 
children yrow  the  breast  to  the  sword;  and  we  read 
of  children  brought  forth  to  the  murderers,  Hos.  ix. 
13.  Those  are  inhuman  murderers  indeed  that  can 
with  so  much  pleasure  suck  innocent  blood.  They 
take  a  pledge  of  the  poor;  nay,  they  take  the  poor 
themselves  for  a  pledge,  as  some  read  it,  and,  pro- 
bably, it  was  under  this  pretence  that  they  plucked 
the  fatherless  from  the  breast,  distraining  them  for 
sla\-es,  as  Neh.  v.  5.  Cruelty  to  the  poor  is  great 
wickedness,  and  cries  aloud  for  vengeance.  Those 
who  show  no  mercy  to  them  that  lie  at  their  mercy, 
shall  themselves  have  judgment  without  mercy. 

Another  instance  of  their  barbarous  treatment  of 
those  they  have  advantage  against,  is, that  they  take 
from  them  even  their  necessary  food  and  raiment: 
they  squeeze  them  so  with  their  extortion,  that  they 
make  them  go  naked  without  clothing,  {v.  10.)  and 
so  catch  their  death.  And,  if  a  poor  hvingry  family 
has  gleaned  a  sheaf  of  corn,  to  make  a  little  cake  oi, 
that  they  may  eat  it  and  die,  even  that  they  take  away 
from  them,  being  well  please'd  to  see  them  perish 
for  want,  while  they  themselves  are  fed  to  the  full. 

4.  They  are  very  oppressive  to  the  labourers  they 
employ  in  their  service;  they  not  only  give  them  no 
wages,  though  the  labourer  is  worthy  of  his  hire; 
(and  this  is  a  crying  sin.  Jam.  v.  4.)  but  they  will 
not  so  much  as  give  them  meat  and  drink:  those 
that  carry  their  sheaves  are  hungry;  so  some  read 
it,  (v.  10.)  and  it  agrees  with  xk  11.  that  those  who 
make  oil  within  their  walls,  and  with  a  great  deal 
of  toil  labour  at  the  wine-presses,  yet  suffer  thirst, 
which  was  worse  than  muzzling  the  mouth  of  the 
ox  that  treads  out  the  corn.  Those  masters  forget 
that  they  have  a  M;ister  in  heaven,  who  will  not 
allow  the  necessary  suppoj-ts  of  life  to  their  sei"vants 
and  labourers,  not  caring  whether  they  can  live  bv 
their  labour  or  no. 


JOB,  XXIV. 


5.  It  is  not  only  among  the  poor  countiy  people, 
but  in  the  cities  also,  that  we  see  the  tears  of  the 
oppressed,  {v,  12.)  meii  groan  from  out  of  the  city, 
where  the  rich  merchants  and  traders  are  as  cruel 
■with  their  poor  debtors,  as  the  landlords  in  the 
country  are  with  their  poor  tenants.  In  cities,  such 
cruel  actions  as  tliese  are  more  obseived  than  in 
obscure  corners  of  the  country,  and  the  wronged 
have  easier  access  to  justice  to  right  themselves; 
and  yet  the  oppressors  there  fear  neither  the  re- 
straints of  the  law,  nor  the  just  censures  of  their 
neighbours,  but  the  oppressed  groan  and  cry  out 
like  wounded  men,  and  c.n  no  more  ease  and  help 
themselves,  for  the  oppressors  are  inexorable,  and 
deaf  to  their  groans. 

II.  He  speaks  of  robbers,  and  those  that  do 
wrong  by  downright  force,  as  tlie  bands  of  the  Sa- 
beans  and  Chaldeans,  whii  h  had  lately  plundered 
him;  he  does  not  mention  them  particularly,  lest 
he  sh-  uld  seem  partial  to  his  own  cause,  and  to 
judge  of  men  (as  we  are  apt  to  do)  by  what  they 
are  to  us;  but  among  the  Arabians,  the  children  of 
the  east,  (Job's  country,)  there  were  those  that  lived 
by  spoil  and  rapine,  making  incursions  upon  their 
neighbours,  and  robbing  travellers.  See  how  they 
are  described  liere,  and  what  mischief  they  do,  v. 
5' -8.  1.  Their  character  is,  that  they  are  as  wild 
asses  in  the  desert,  untamed,  untractable,  unrea- 
sonable, Ishmael's  character;  (Gen.  xvi,  12.)  fierce 
and  furious,  and  under  no  restraint  of  law  or  go- 
vernment, Jer.  ii.  23,  24.  They  choose  the  deserts 
for  their  dwelling,  that  they  may  be  lawless  and  un- 
S'^ciable,  and  that  they  may  have  oppoitunity  of 
doing  the  more  mischief.  The  desert  is  indeed  the 
fittest  place  for  such  wild  people,  ch.  xxxix.  6. 
But  no  desert  can  set  men  out  of  the  reach  of  God's 
eye  and  hand.  2.  Their  trade  is  to  steal,  and  to 
make  a  prey  of  all  about  them.  They  have  chosen 
it  as  their  trade;  it  is  their  work,  because  there  is 
more  to  be  got  by  it,  and  it  is  got  more  easily  than 
by  an  honest  calling.  They  follow  it  as  their  trade, 
they  follow  it  closely;  they  go  forth  to  it  as  their 
work,  as  man  goes  forth  to  his  labour,  Ps.  civ.  23. 
They  are  diligent,  and  take  pains  at  it;  they  rise 
Detimes  for  a  prey;  if  a  traveller  be  out  eai'ly,  they 
will  be  out  as  soon  to  rob  him;  they  live  by  it  as  a 
man  lives  by  his  trade;  the  wilderness  (not  the 
grounds  there,  but  the  roads  there)  yieldeth  food 
for  them  mid  for  thtir  children;  they  maintain 
themselves  and  their  families  by  robbing  on  the 
highway,  and  bless  themselves  in  it  without  any  re- 
morse of  compassion  or  conscience,  and  with  as 
much  security  asif  it  werehonestlv  got;  asEphraim, 
Hos.  xii.  7,  8.  3.  See  the  mischief  they  do  to  the 
country.  They  not  only  rob  travellers,  but  they 
make  incursions  upon  their  neighbours,  and  reafi 
evfry  one  his  corn  in  the  field,  {v.  6. )  that  is.  They 
enter  upon  other  people's  ground,  cut  their  corn, 
and  carry  it  away  as  freely  as  if  it  were  their  own: 
even  the  wicked  gather  the  vintage,  and  it  is  their 
wickedness;  or,  as  we  read  it.  They  gather  the  vin- 
tage of  the  wicked;  and  so  one  wicked  man  is  made 
a  scourge  to  another.  What  the  wicked  got  by  ex- 
tortion, (which  is  their  way  of  stealing,)  these  rob- 
bers get  from  them  in  their  way  of  stealing;  thus 
oftentimes  are  the  spoilers  spoiled,  Isa.  xxxiii.  1. 
4.  The  misery  of  those  that  fall  into  their  hands; 
{v.  7,  8.)  They  cause  the  naked,  whom  they  have 
stripped,  not  leaving  them  the  clothes  to  their 
backs,  to  lodge,  in  the  cold  nights,  without  clothing, 
so  th  it  the}'  are  wet  with  the  showers  of  the  moun- 
tains, and,  for  want  of  a  better  shelter,  embrace  the 
iock,  and  are  glad  of  a  cave  or  den  in  it  to  preserve 
them  from  the  injuries  of  the  weather.  Eliphaz 
had  charged  Job  with  such  inhumanity  as  this,  con- 
cluding that  Providence  would  not  thus  have  strip- 
ped hhn  if  he  had  not  first  stripfied  the  naked  o/ 


their  clothing,  ch.  xxii.  6.  Job  here  tells  him,  there 
were  those  that  were  really  guilty  of  these  crimes 
with  which  he  was  unjustly  charged,  and  yet  protr 
pered  and  had  success  in  their  villanies;  tlie  curst 
they  laid  themselves  underworking  in\isibly;  and 
Job  thinks  it  more  just  to  argue,  as  he  did,  from  an 
open  notorious  course  of  wickedness  to  a  secret  and 
future  punishment,  than  to  argue,  as  Elipliaz  did, 
from  nothing  but  present  trouble,  to  a  course  cf  past 
secret  iniquity. 

The  impunity  of  these  oppressors  and  spoilers  is 
expressed  in  one  word;  {v.  12. )  Yet  God  layeth  not 
folly  to  them,  that  is,  he  does  not  immediately  pro- 
secute them  with  his  judgments  for  these  crimfcs, 
nor  make  them  examples,  and  so  evince  their  folly 
to  all  the  world.  He  that  gets  riches,  and  not  b'u 
right,  at  his  end  shall  be  a  fool,  Jer.  xvii.  ll.  But 
while  he  prospers  he  passes  for  a  wise  man,  and 
God  lays  not  folly  to  him  until  he  saith,  Thou  fool, 
this  night  thy  soul  shall  be  required  of  thee,  Luke 
xii.  20. 

1 3.  They  are  of  those  that  rebel  against 
the  hght ;  they  know  not  the  ways  thereof, 
nor  abide  in  the  paths  thereof  14.  The 
murderer,  rising  with  the  light,  killeth  the 
poor  and  needy,  and  in  the  night  is  as  a 
thief  15.  The  eye  also  of  the  adulterer 
waiteth  for  the  twilight,  saying,  No  eye 
shall  see  me;  and  disguiseth  his  face.  16. 
In  the  dark  they  dig  through  houses,  ichich 
they  had  marked  for  themselves  in  the  day- 
time :  they  know  not  the  light.  1 7.  For 
the  morning  is  to  them  even  as  the  shadow 
of  death :  if  one  know  them.,  they  are  in  the 
terrors  of  the  shadow  of  death. 

These  verses  describe  another  sort  of  sinners, 
who  therefore  go  unpunished,  because  they  go  un- 
discovered. Ihty  rebel  against  the  light,  v.  13. 
Some  understand  it  figuratively :  they  sin  against  the 
light  of  nature,  the  light  of  God's  law,  and  that  of 
their  own  consciences;  they  profess  to  know  God, 
but  they  rebel  against  the  knowledge  they  have  of 
him,.and  will  not  be  guided  and  governed,  com- 
manded and  controlled,  by  it.  Others  understand 
it  literally:  they  have  the  day-light,  and  choose  the 
night  as  the  most  advantageous  season  for  their 
wickedness.  Sinful  works  are  therefore  called  " 
works  of  darkness,  because  he  that  does  evil,  hates 
the  light,  (Johniii.  20.)  knows  not  the  watjs  thereof, 
that  is,  keeps  out  of  the  way  of  it,  or,  if  he  happen 
to  be  seen,  abides  not  where  bethinks  he  is  known.' 
So  that  he  here  describes  the  worst  of  sinners,  1. 
That  sin  wilfully,  and  against  the  convictions  of 
their  own  consciences,  whereby  they  add  rebellion 
to  their  sin.  2.  That  sin  delitierately,  and  with  a 
great  deal  of  plot  and  contrivance,  using  a  thousand 
arts  to  conceal  their  villanies,  fondly  imagining, 
that,  if  they  can  but  hide  them  from  the  eye  of 
men,  they  are  safe,  but  forgetting  that  there' is  no 
darkness,  or  shadow  of  death,  in  which  the  workers 
of  iniquity  can  hide  themselves  from  God's  eye,  ch. 
xxxiv.  22. 

He  specifies  three  sorts  of  sinners,  that  shun  the 
light. 

(1.)  Murderers,  v.  14.  They  rise  with  the  light, 
as  soon  as  ever  the  day  breaks,  to  kill  the  poor  trn- 
\ellers  that  are  up  early,  and  abroad  about  their 
business,  going  to  market  with  a  little  money  or 
goods;  and  though  it  is  so  little,  that  they  are  really 
to  be  called  poor  and  needy,  who  with  much  ado 
get  a  sorry  livelihood  bv  their  marketings,  yet,  t<i 


IR- 


JOB,  XXIV. 


{^et  It,  tha  murderer  will  both  take  his  neighbour's 
life  and  venture  his  own;  will  rather  play  at  such 
small  game  than  not  play  at  all;  nay,  he  kills  for 
rdUing  sake,  thirsting  more  for  blood  than  booty. 
See  what  care  and  pains  wicked  rrien  take  to  com- 
pass their  wicked  designs,  and  let  it  shame  us  out 
of  our  negligence  and  slothfulness  in  doing  good. 

Ut  jugiilent  homines,  sureunl  de  nocte  latrones, 
Tuque  ut  te  serves  non  expcrgisceiis? 

Rogues  iiiiihilyrise  to  murder  men  for  pelf: 
Will  you  not  rouse  you  to  preserve  yourself  7 

(2. )  Adulterers;  the  eyes  that  Are  full  ofadvlterij, 
(2  Pet.  ii.  14.)  the  unclean  and  wanton  eyes,  wait 
for  the  twilight,  v.  15.  The  eye  of  the  adulteress 
did  so,  Prov.  vii.  9.  Adultery  hides  its  head  for 
shame:  the  sinners  themselves,  even  the  most  im- 
pudent, do  what  they  can  to  hide  it:  si  non  caste, 
tamen  caute — if  not  chastely,  yet  cautiously,  and 
after  all  the  wretched  endeavours  of  the  factors  fov 
hell  to  take  away  the  reproach  of  it,  it  is  and  ever 
will  be  a  shame  even  to  speak  of  those  things  which 
are  done  of  them  in  secret,  Eph.  v.  12.  It  hides  its 
head  also  for  fear,  knowing  that  yVo/o?/*;/  is  the  rage 
of  a  husband,  who  will  not  sfiare  in  the  day  of  ven- 
geance, Prov.  vi.  34,  35.  See  what  pains  those  take 
that  make  provision  for  the  flesh  to  fulfil  the  lust  of 
it;  pains  to  compass,  and  then  to  conceal,  that  pro- 
vision, which,  after  all,  will  be  death  and  hell  :it 
last!  Less  pains  would  serve  to  mortify  and  cmci- 
ij  the  flesh,  and  would  be  life  and  heaven  at  last. 
Let  the  sinner  change  his  heart,  and  then  he  needs 
not  disguise  his  face,  but  may  lift  it  up  without  spot. 

(3.)  House-breakers,  x'.  16.  These  mark  houses 
in  the  day-time,  mark  the  avenues  of  a  house,  and 
on  which  side  they  can  most  easily  force  their  en- 
trance, and  then,  in  the  night,  dig  through  them, 
either  to  kill,  or  steal,  or  commit  adultery.  The 
night  favours  the  assault,  and  makes  the  defence  the 
more  difficult;  for  the  good  man  of  the  house  knows 
not  what  hour  the  thief  will  come,  and  therefore  is 
asleep,  (Luke  xii.  39.)  and  he  and  his  lie  exposed. 
For  this  reason,  our  law  makes  burglary,  which  is 
the  J)reaking  and  entering  of  a  dwelling-house  in  the 
night-time  with  a  felonious  intent,  to  be  felony  with- 
out benefit  of  clergy. 

And  lastly.  Job  obsen^es,  (and  perhaps  observes 
it  as  part  of  the  present,  though  secret,  punish- 
ment of  such  sinners  as  these,)  that  they  are  in  a  con- 
tinual terror  for  fear  of  being  discovered;  (7'.  17.) 
The  morning  is  to  them  even  as  the  shadow  of  death. 
The  light  of  the  day,  which  is  weK.ome  to  honest 
people,  is  a  terror  to  bad  people.  They  curse  the 
sun,  not  as  the  Moors,  because  it  scorches  them,  but 
because  it  discovers  them.  If  one  know  them,  their 
consciences  fly  in  their  faces,  and  they  are  ready  to 
l)ecome  their  own  accusers;  for  they  are  m  the  ter- 
rors of  the  shadow  of  death.  Shame  came  in  with 
sin,  and  everlasting  shame  is  at  the  end  of  it.  See 
the  misery  of  sinners,  they  are  exposed  to  continual 
frights;  and  yet  see  their  folly,  they  are  afraid  of 
coming  under  the  eye  of  men,  but  have  no  dread  of 
God's  eye,  which  is  always  upon  them :  they  are  not 
afraid  of  doing  that  which  yet  they  are  so  terribly 
afraid  of  being  known  to  do. 

1 8.  He  is  swift  as  the  waters ;  their  por- 
tion is  cursed  in  the  earth  :  he  beholdeth  not 
the  way  of  the  vineyards.  1 9.  Drought  and 
heat  consume  tlie  snow-waters ;  so  doth  the 
2;rave  those,  which  have  sinned.  20.  The 
u  omb  shall  forget  him  ;  the  v.'orm  shall  feed 
sweetly  on  him :  he  shall  be  no  more  re- 
membered ;  and  wickedness  shall  be  broken 
as  1  tree     21    He  evil  entreateth  the  barren 


that  beareth  not,  and  doeth  not  good  to  the 
widow.  22.  He  draweth  also  the  mighty 
with  his  power :  he  riseth  up,  and  no  man 
is  sure  of  life.  23.  Though  it  be  given  him 
to  be  in  safety,  whereon  he  resteth ;  yet  his 
eyes  are  upon  their  ways.  24.  They  are 
exalted  for  a  little  while,  but  are  gone  and 
brought  low  ;  they  are  taken  out  of  the  way 
as  all  other.,  and  cut  off  as  the  tops  of  the  ears 
of  corn.  2.5.  And  if  it  he  not  so  now,  who 
will  make  me  a  liar,  and  make  my  speech 
nothing  worth? 

Job  here,  in  the  conclusion  of  his  discourse, 

I.  Gives  some  further  instances  of  the  wickedness 
of  these  cruel  bloody  men.  1.  Some  are  pirates 
and  robbers  at  sea.  To  this  many  learned  inter- 
preters apply  those  difficult  expressions;  {y.  18.) 
He  is  swift  upon  the  waters.  Privateers  choose  those 
ships  that  are  the  best  sailers:  in  these  swift  ships, 
they  cruise  from  one  channel  to  another,  to  pick  up 
prizes;  and  this  brings  them  in  so  much  wealth,  that 
their /?or^/on  is  cursed  in  the  earth,  and  they  behold 
not  the  way  of  the  vineyards,  that  is,  as  Bishop 
Patrick  explains  it.  They  despise  the  employment 
of  those  who  till  the  ground,  and  plant  vineyards,  as 
poor  and  unprofitable.  But  others  make  this  a  fur- 
ther description  of  the  conduct  of  those  sinners  that 
are  afraid  of  the  light:  if  they  be  discovered,  they 
get  away  as  fast  as  they  can,  and  choose  to  look,  not 
in  the  vineyards,  for  fear  of  being  discovered,  but 
in  some  cursed  portion,  a  lonely  desolate  place, 
which  nobody  looks  after.  2.  Some  are  abusive  to 
those  that  are  in  trouble,  and  add  affliction  to  the 
afllicted.  Barrenness  was  looked  upon  as  a  great 
reproach,  and  those  that  fall  under  that  affliction 
they  upbraid  with  it,  as  Penninah  did  Hannah,  on 
purpose  to  vex  them  and  make  tliem  to  fret,  which 
is  a  barbarous  thing;  this  is  evil  entreating  the 
barren  that  beareth  not,  {v.  21.)  or  those  that  are 
childless,  and  so  want  the  arrows  others  have  in 
their  quiver,  which  enable  them  to  deal  with  their 
enemy  in  the  gate,  Ps.  cxxvii.  5.  He  takes  that 
advantage  against,  and  is  oppressive  to,  them :  as  the 
fatherless,  so  the  childless,  are  in  some  degree  help- 
less. For  the  same  reason,  it  is  a  cruel  thing  to  hurt 
the  widow,  to  whom  he  ought  to  do  good;  and  not 
doing  good,  when  it  is  in  our  power,  is  doing  hurt. 
There  are  those  who,  by  inuring  themselves  to 
cruelty,  come,  at  last,  to  be  so  exceeding  boisterous, 
that  they  arc  the  terror  of  the  mighty  in  the  land  of 
the  living,  v.  22.  He  draws  the  mighty  into  a  snare 
with  his  power;  even  the  greatest  are  not  able  to 
stand  before  him  when  he  is  in  his  mad  fits:  he 
rises  up  in  his  passion,  and  lays  about  him  with  so 
much  lury,  that  no  man  is  sure  of  his  life;  nor  can 
he  at  the  same  time  be  sure  of  his  own,  for  his  hand 
is  against  every  man,  and  rvenj  ma?i's  hand  against 
him.  Gen.  xvi.  12.  One  would  wonder  how  any 
man  can  take  pleasure  in  making  all  about  him 
afraid  of  him,  yet  there  are  those  that  do. 

II.  He  shows  that  these  daring  sinners  prosper, 
and  are  at  ease  for  a  while,  nay,  and  often  end  their 
days  in  peace,  as  Ishmael,  who,  though  he  was  a 
man  of  such  a  character  as  is  here  given,  yet  both 
lived  and  died  in  the  presence  of  all  his  brethren,  as 
we  are  told.  Gen.  xvi.  12. — xxv.  18.  Of  these  sin- 
ners here  it  is  said,  1.  That  it  is  given  them  to  be  in 
safety,  v.  23.  They  seem  to  be  under  the  specia 
protection  of  the  Divine  Providence,  and  one  would 
wonder  how  they  escape  with  life  through  so  many 
dangers  as  they  run  themselves  into.  2.  That  thev 
rest  upon  this,  that  is,  they  rely  upon  this,  as  suf- 
ficient to  wan  ant  all  their  violences:  because  sentence 


JOB,  XXV. 


17 


against  their  evil  works  is  not  executed sfieedily,  they 
tliiiik.  that  there  is  no  great  e.  il  in  them,  and  that 
God  is  not  displeised  with  them,  nor  will  ever  call 
them  to  an  account.  Their  prosperity  is  their  se- 
curity. 3.  Tliat  they  are  exalted  for  a  while;  they 
seem  to  be  the  favourites  of  Heaven,  and  value 
themselves  as  making  the  best  figure  on  earth.  They 
ave  set  up  in  honour,  set  up  (as  they  think)  out  of 
the  reach  of  danger,  and  lifted  up  in  the  pride  of 
their  own  spirits.  4.  That,  at  length,  they  are 
carried  out  of  the  world  very  silently  and  gently, 
and  without  any  remarkable  disgrace  or  terror. 
"  They  go  down  to  the  grave  as  easily  as  snow-water 
sinks  into  the  dry  ground,  when  it  is  melted  by  the 
sun."  So  Bishop  Patrick  explains,!'.  19.  To  the 
same  purport  he  paraphrases  v.  20,  The  womb  shall 
forget  him,  Isfc.  "  God  sets  no  such  mark  of  his  dis- 
])leasure  upon  him,  but  that  his  mother  may  soon 
forget  him:  the  hand  of  justice  does  not  hang  him 
on  a  giljbet  for  the  birds  to  feed  on;  but  he  is  carried 
to  his  grave  like  other  men,  to  Ije  the  sweet  food  of 
worms:  there  he  lies  quietly,  and  neither  he  nor  his 
wickedness  is  any  more  remembeied  than  a  tree 
which  is  broken  to  shivers."  And,  v.  24,  They  are 
taken  out  of  the  way  as  all  other,  that  is,  "  They 
are  shut  up  in  their  graves  like  all  other  men;  nay, 
they  die  as  easily  (without  those  tedious  ])ains  which 
some  endure)  ;!S  an  ear  of  corn  is  cropped  with 
your  hand."  Compare  this  with  Solomon's  ob- 
servation; (Eccl.  viii.  10.)  I  saw  the  wicked  buried 
who  had  come  and  gone  from  the  place  of  the  holy, 
and  they  were  forgotten. 

ill.  He  foresees  their  fall,  however,  and  that 
their  death,  though  they  die  in  ease  and  honour,  will 
be  their  ruin.  God's  eyes  are  ufion  their  ways; 
(v.  23. )  Though  he  keep  silence,  and  seem  to  con- 
nive at  them,  yet  he  takes  notice,  and  keeps-account, 
of  all  their  wickedness,  and  will  make  it  to  appear 
shortly,  that  their  most  secret  sins,  which  they 
thought  no  eye  should  see,  {v.  15.)  were  under  his 
eve,  and  will  be  called  over  again.  Here  is  no  men- 
tion of  the  punishment  of  these  sinners  in  the  other 
world,  but  it  is  intimated  in  the  particular  notice 
taken  of  the  consequences  of  his  death.  1.  The 
consumption  of  the  body  in  the  grave,  though  com- 
mon to  all,  yet  to  him  is  in  the  nature  of  a  punish- 
ment for  his  sin.  The  grave  shall  consume  those 
that  have  sinned;  that  land  of  darkness  will  be  the 
lot  of  those  that  love  darkness  rather  than  light. 
The  bodies  they  pampered  shall  be  a  feast  for 
worms,  which  shall  feed  as  sweetly  on  them  as  ever 
thev  fed  on  the  pleasures  and  gains  of  their  sins. 
2.  Though  they  thought  to  make  themselves  a 
great  name  by  their  wealth,  and  power,  and  mighty 
achiev  ements,  yet  their  memorial  is  perished  with 
them,  Ps.  ix.  6.  He  that  made  himself  so  much 
t  liked  of,  when  he  is  dead,  shall  be  no  more  remem- 
bered with  honour;  his  name  shall  rot,  Prov.  x.  7. 
They  that  durst  not  gi\e  him  his  due  character 
while  he  lived,  shall  not  spare  him  when  he  is  dead; 
so  that  the  womb  that  bare  him,  his  own  mother, 
shall  forget  him,  that  is,  shall  avoid  making  mention 
of  him,  and  shall  think  that  the  greatest  kindness 
she  can  do  him,  since  no  good  can  be  said  of  him. 
That  honour  which  is  got  by  sin  will  soon  turn  into 
shame.  3.  The  wickedness  they  thought  to  estab- 
lish in  their  families,  shall  be  broken  as  a  tree;  all 
their  wicked  projects  shall  be  blasted,  and  all  their 
wicked  hopes  dashed  and  buried  with  them.  4.  Their 
pride  shall  be  brought  down,  and  laid  in  the  dust; 
{v.  24.)  and,  in  mercy  to  the  world,  they  shall  be 
taken  out  of  the  way,  and  all  their  power  and  pros- 
perity shall  be  cut  off;  you  may  seek  him,  and  he 
shall  not  be  found.  Job  owns  that  wicked  people 
will  be  miserable  at  last,  miserable  on  the  other  side 
death,  but  utterly  denies  what  his  friends  asserted, 
that  they  are,  usually,  miserable  in  this  life. 


Lastly,  He  concludes  with  a  bold  challenge  lo  ;ill 
that  were  present,  to  disprove  what  he  had  said,  ir 
they  could;  {y.  25.)  "  If  it  be  not  so  now,  as  I  hav(;- 
declared,  and  if  it  do  not  thence  follow  that  I  am  i:n  - 
justly  condemned  and  censured,  let  them  that  can, 
undertake   to  prove   that  my  discourse   is  either, 

1.  False  in  itself,  and  then  they  prove  me  a  liai-;  <.r, 

2.  Foreign,  and  nothing  to  the  purpose,  and  then 
they  pro\  e  my  speech  frivolous  and  nothing  worth. " 
That,  indeed,  which  is  false,  is  nothing  worth;  where 
there  is  not  truth,  how  can  there  be  goodness?  But 
they  that  speak  the  words  of  truth  and  soberness, 
need  not  fear  having  what  they  say  brought  to  the 
test,  but  can  cheerfully  submit  it  to  a  fair  examina- 
tion, as  Job  does  here. 

CHAR  XXV. 

Bildad  here  makes  a  very  short  reply  to  Job's  last  discourse, 
as  one  that  began  to  be  tired  of  the  cause.  He  drops  Ihe 
main  question  concerning  the  prosperity  of  wicked  men, 
as  being  unable  to  answer  the  proofs  Job  had  produced 
in  the  foregoing  chapter:  but,  because  he  thought  Job  had 
made  too  bold  with  the  Divine  Majesty  in  his  appeals  to 
the  divine  tribunal,  [ch.  xxiii. )  he,  in  a  few  words,  shows 
the  infinite  distance  there  is  between  God  and  man, 
teaching  us,  I.  To  think  highly  and  honourably  of  God, 
V.  2,  3,  3.  II.  To  think  meanly  of  ourselves; "(v.  4,  6.) 
which,  however  misapplied  to  Job,  are  two  good  lessons 
for  us  all  to  learn. 

1.  npHEN  answered  Bildad  the  Shuhitc, 
JL  and  said,  2.  Dominion  and  fear  arc 
witli  him;  he  maketh  peace  in  his  high 
places.  3.  Is  there  anj^  number  of  his  ar- 
mies ?  and  upon  whom  doth  not  his  light 
arise  ?  4.  How  then  can  man  be  justified 
with  God  ?  oi  how  can  he  be  clean  that  is 
born  of  a  woman  1  5.  Behold,  even  to  the 
moon,  and  it  shineth  not;  yea,  the  stars  arc 
not  pure  in  his  sight:  6.  How  much  less 
man,  that  is  a  worm,  and  the  son  of  man, 
tohich  is  a  worm  ? 

Bildad  is  to  be  commended  here  for  two  things: 
1.  For  speaking  no  more  on  the  subject  about  which 
Job  and  he  differed.  Perhaps  he  began  to  think 
Job  was  in  the  right,  and  then  it  was  justice  to  say 
no  more  concerning  it,  as  one  that  contended  for 
truth,  not  for  victory;  and  therefore,  for  the  finding 
of  truth,  would  be  content  to  lose  the  victory:  or  if 
he  still  thought  himself  in  the  right,  yet  he  knew 
when  he  had  said  enough,  and  would  not  wrangle 
endlessly  for  the  last  word.  Perhaps,  indeed,  one 
reason  why  he  and  the  rest  of  them  let  fall  this  de- 
bate, was  because  they  perceixed  that  Job  and  they 
did  not  differ  so  much  in  opinion  as  they  thought: 
they  owned  that  wicked  people  might  prosper  a 
while,  and  Job  owned  that  they  would  be  destroyed 
at  last;  how  little  then  was  the  difference!  If  dis- 
putants would  understand  one  another  better,  per- 
haps they  would  find  themselves  nearer  one  another 
than  they  imagined.  2.  For  speaking  so  well  on  the 
matter  about  which  Job  and  he  were  agreed.  If  we 
would  al  uet  our  hearts  filled  with  awful  thoughts 
of  God,  and  humble  thoughts  of  ourselves,  we  should 
not  be  so  apt  as  we  are  to  fall  out  about  matters  of 
doubtful  disputation,  which  are  trifling  or  intricate. 

Two  ways  Bildad  takes  here  to  exalt  God  and 
abase  man. 

I.  He  shows  how  glorious  God  is,  and  thence  in- 
fers how  guilty  and  impure  man  is  before  him, 
V.  2" -4.     Let  us  see  then, 

1.  What  great  things  are  here  said  of  God,  de- 
signed to  possess  Job  with  a  reverence  of  him,  and 
to  check  his  reflections  upon  him,  and  upon  his 
dealings  with  him. 


118 


JOB,  XXV. 


(1.)  God  is  the  sovereign  Lord  of  all,  and  with 
him  is  terrible  majesty.  Dominion  and  fear  are 
ivilh  him,  v.  2.  He  that  gave  being,  has  an  incon- 
testable authority  to  give  laws,  and  can  enforce  the 
laws  he  gives.  He  that  made  all,  has  a  right  to  dis- 
pose of  all  according  to  his  own  will,  with  an  abso- 
lute sovereignty.  Whatever  he  will  do,  he  does, 
and  may  do;  and  none  can  say  unto  him.  What  doest 
thou?  or  Why  doest  thou  so?  Dan.  iv.  35.  His 
luiving  dominion  (or  being  Dominus — Lord)  be- 
speaks him  both  Owner  and  Ruler  of  all  the  crea- 
tures. They  are  all  his,  and  they  are  all  under  his 
direction,  and  at  his  disposal.  Hence  it  follows  that 
he  is  to  be  feared,  tluit  is,  reverenced  and  obeyed, 
and  that  he  is  feai-ed  by  all  that  know  him;  the  se- 
r  iphims  cover  their  faces  before  him;  it  follows  too, 
th.it,  first  or  last,  all  will  be  made  to  fear  him. 
Men's  dominion  is  often  despicable,  often  despised, 
but  God  is  always  terrible. 

(2.)  The  glorious  inhabitants  of  the  upper  world 
are  all  perfectly  observ  mt  of  him,  and  entirely  ac- 
quiesce in  his  'will.  He  maketh  peace  in  his  high 
fiiaces.  He  enjoys  himself  in  a  perfect  tranquillity : 
the  holy  angels  never  quarrel  with  him,  nor  with 
one  another,  but  entirely  acquiesce  in  his  will,  and 
unanimously  execute  it,  without  murmuring  or  dis- 
puting: thus  the  will  of  God  is  done  in  heaven;  and 
thus  we  pray  it  may  be  done  by  us  and  others  on 
eai-th.  The  sun,  moon,  and  stars,  keep  their 
courses,  and  never  clash  with  one  another:  nay, 
even  in  this  lower  region,  which  is  often  disturbed 
with  storms  and  tempests,  yet,  when  God  pleases, 
be  commands  peace,  by  making  the  storm  a  calm, 
Ps.  cvii.  29. — Ixv.  7.  ()bserve.  The  high  places  are 
his  high  places;  for  the  heavens,  even  the  heavens, 
are  the  Lord's  in  a  peculiar  manner:  peace  is  God's 
work;  where  it  is  made,  it  is  he  that  makes  it,  Isa. 
Ivii.  19.  In  heaven  there  is  perfect  peace;  for  there 
is  perfect  lioliness,  and  there  is  God,  wlio  is  love. 

(3.)  He  is  a  (iod  of  irresistible  power;  Is  there 
any  number  of  his  arniies?  v.  3.  The  greatness 
and  power  of  princes  is  judged  of  by  their  armies. 
God  is  not  only  himself  almighty,  but  he  has  num- 
berless numbers  of  armies  at  his  beck  and  disposal; 
standing  armies  that  are  never  disbanded;  regular 
troops,  and  well  disciplined,  that  are  never  at  a  loss, 
that  never  mutiny;  veteran  troops,  that  have  been 
long  in  his  service;  victorious  troops,  that  never 
failed  of  success,  nor  were  ever  foiled.  All  the 
creatures  are  his  hosts,  angels  especially.  He  is 
Lord  of  all.  Lord  of  hosts.  He  has  nimiberless 
armies,  and  yet  makes  peice;  he  could  make  war 
upon  us,  but  is  willing  to  be  at  peace  with  us;  and 
evtn  the  heavenly  hosts  were  sent  to  proclaim  peace 
on  earth  and  good  will  to'iVard  men,  Luke  ii.  14. 

(4.)  His  providence  extends  itself  to  all;  Ufion 
whom  does  not  his  li{^ht  arise?  The  light  of  the 
?un  is  communicated  to  all  parts  of  the  world,  and, 
take  the  year  round,  to  all  equally.  See  Ps.  xix.  6. 
That  is  a  faint  resemblance  of  the  univers.al  cog- 
nizance and  care  God  takes  of  the  whole  crea- 
tion, Matth.  V.  45.  All  are  under  the  liu;ht  of  his 
knowledge,  and  ar&naked  and  open  before  him.  All 
partake  of  thclip;ht  of  his  goodness:  it  seems  espe- 
cially to  be  meant  of  that.  He  is  good  to  all;  the 
earth  is  full  of  his  s;oodness.  He  is  Dens  Ofitimiis 
-God,  the  best  of  beings,  as  well  as  maximus — the 
greatest:  he  has  power  to  destroy;  but  his  pleasure 
is,  to  show  merry.  All  the  creatures  live  upon  his 
bounty. 

2.  What  low  thinjjjs  are  here  said  of  man,  and 
very  truly  and  iustly;  {v.  4.)  How  then  can  man  be 
justified  with  (iod?  '^r  how  can  he  be  clean?  Man  is 
not  only  mean,  but  vile,  not  only  earthy,  but  filthv: 
he  cannot  be  instificd,  he  cannot  be  clean,  (1.)  In 
comparison  with  God.  Man's  righteousness  and 
holiness,  at  the  best,   are  nothing  to  God's,   Ps. 


Ixxxix.  6.  (2.)  In  debate  with  God.  He  that  will 
quarrel  with  the  word  and  providence  of  God,  must 
unavoidably  go  by  the  worst.  God  will  be  justified, 
and  then  man  will  be  condemned,  Ps.  li.  4.  Rom. 
iii.  4.  There  is  no  error  in  God's  judgment,  and 
therefore  there  lies  no  exception  against  it,  nor  ap- 
peal from  it.  (3.)  In  the  sight  of  God.  If  God  is 
so  great  and  glorious,  how  can  man,  who  is  guilty 
and  impure,  appear  before  him?  Note,  [1.]  Man, 
by  reason  of  his  actual  transgressions,  is  obnoxious 
to  God's  justice,  and  cannot  in  himself  be  justified 
before  hirti:  he  can  neither  plead  JVot  guilty,  nor 
plead  any  merit  of  his  own  to  balance  or  extenuate 
his  guilt.  The  scripture  has  concluded  all  under 
sin.  [2.]  Man,  by  reason  of  his  original  corrup- 
tion, as  he  is  born  of  a  woman,  is  odious  to  God's 
holiness,  and  cannot  be  clean  in  his  sight.  God  sees 
his  impurity,  and  it  is  certain  that  by  it  he  is  rendered 
utterly  unfit  for  communion  and  fellowship  with  God 
in  grace  here,  and  for  the  vision  and  fruition  of  him 
in  glory  hereafter.  We  have  need,  therefore,  to  be 
born  again  of  water  and  of  the  Holy  Ghost,  and  to 
be  bathed  again  and  again  in  the  blood  of  Christ, 
that  fountain  opened. 

II.  He  shows  how  dark  and  defective  even  the 
heavenly  bodies  are,  in  the  sight  of  God,  and  in 
comparison  with  him;  and  thence  infers  how  little, 
and  mean,  and  worthless,  man  is. 

1.  The  lights  of  heaven,  though  beauteous  crea- 
tures, are  before  God  as  clods  of  earth;  {v.  5. )  Be- 
hold even  to  (he  moon,  walking  in  brightness,  and 
the  stars,  those  glorious  lamps  of  heaven,  which 
the  heathen  were  so  charmed  with  the  lustie  of, 
that  they  worshipped  them — yet,  in  God's  sight,  in 
comparison  with  him,  they  shine  not,  they  are  not 
pure;  they  have  no  glory,  by  reason  of  the  glory 
which  excelleth.  As  a  candle,  though  it  burn, 
yet  does  not  shine  when  it  is  set  in  the  clear  light 
of  the  sun.  The  glory  of  God,  shining  in  his  pro- 
vidences, eclipses  the  glory  of  the  brightest  crea- 
tures; (Isa.  xxiv.  23.)  7 'he  moon  shall  be  con- 
founded, and  the  sun  ashamed,  when  the  Lord  of 
Hosts  shall  reign  in  mount  Zion.  The  heavenly 
bodies  are  often  clouded;  we  plainly  see  spots  in 
the  moon,  and,  with  the  help  of  glasses,  may  some- 
times discern  spots  upon  the  sun  too;  but  God  sees 
spots  in  them,  that  we  do  not  see.  How  durst  Job 
then  so  confidently  appeal  to  God,  who  would  dis 
cover  that  amiss  in  him,  which  he  was  not  aware  ol 
in  himseU? 

2.  The  children  of  men,  though  noble  creatures, 
are  before  God  but  as  worms  of  the  earth;  (r.  6.) 
How  much  less  does  man  shine  in  honour,  how  much 
less  is  he  pure  in  righteousness,  that  is  a  worm,  and 
the  son  of  man,  whoever  he  be,  that  is  a  worm!  A 
vermin,  so  some;  not  only  mean  and  despicable,  but 
noxious  and  detestable.  A  mite,  so  others;  the 
smallest  animal,  which  cannot  be  discerned  with  the 
naked  eye,  but  through  a  magnifying  glass:  such  a 
thing  is  man.  (1.)  So  mean,  and  little,  and  incon- 
siderable, in  comparison  with  God,  and  with  the 
holy  angels:  so  worthless  and  despicable,  having  his 
original  in  corruption,  and  hastening  to  corruption. 
What  little  reason  has  man  then  to  be  proud,  and 
what  great  reason  to  be  humble!  (2.)  So  weak 
and  impotent,  aixl  so  easily  crushed,  and  therefore 
a  very  unequal  match  for  Almighty  God.  Shall 
man  be  such  a  fool  to  contend  with  his  Maker,  who 
can  tread  him  to  pieces  more  easily  than  we  can  a 
worm?  (3.)  So  sordid  and  filthy.  Man  is  not  pure, 
for  he  is  a  worm,  hatched  in  putrefaction,  and  there- 
fore odious  to  God.  Let  us  therefore  wonder  a' 
God's  condescension,  in  taking  such  worms  as  we 
are  into  covenant  and  communion  with  himself, 
especially  at  the  condescension  of  the  Son  of  God, 
in  emptying  himself  so  far  as  to  say,  I  am  a  worm, 
and  no  man,  Ps.  xxii.  6, 


JOB,  XXVI. 


I'if 


CHAP.  XXVI. 

This  is  Job's  short  reply  to  Bildad's  short  discourse,  in 
which  he  is  so  far  from  contradicting  him,  that  he  con- 
firms what  he  had  said,  and  outdoes  him  in  magnifying 
God,  and  setting  forth  his  power,  to  show  what  reason 
he  had  still  to  say  as  he  did,  (ch.  xiii.  2.)  What  ye  ktioio, 
the  same  do  Iknoio  also-  I.  He  shows  that  Bildad's  dis- 
course was  foreign  to  the  matter  he  was  discoursing  of: 
though  very  true  and  good, yet  not  to  the  purpose,  v.  2.  .4. 
II.  That  it  was  needless  to  the  person  he  was  discoursing 
with;  for  he  knew  it,  and  believed  it,  and  could  speak  of 
it  as  well  as  he,  and  better,  and  could  add  to  the  proofs 
which  he  had  produced  of  God's  power  and  greatness, 
which  he  does  in  the  rest  of  his  discourse,  (v.  5.  .13.) 
concluding,  that,  when  they  had  both  said  what  they 
could,  all  came  short  of  the  merit  of  the  subject,  and  it 
was  still  far  from  being  exhausted,  v.  14. 

1 .  XJ  UT  Job  answered  and  said,  2.  How 
33  hast  thou  helped  him  that  is  without 
power  ?  how  savest  thou  the  aiTU  that  hath 
no  strength  ?  3.  How  hast  thou  counselled 
him  that  hath  no  wisdom  ?  and  hojo  hast  thou 
plentifully  declared  the  thing  as  it  is  ?  4.  To 
whom  hast  thou  uttered  words  ?  and  whose 
spirit  came  from  thee  ? 

One  would  not  have  thought  that  Job,  now  that  he 
was  in  so  much  pain  and  misery,  could  have  ban- 
tered his  friend  as  he  does  here,  and  made  himself 
merry  with  the  impertinency  of  his  discourse.  Bil- 
dad  thought  that  he  had  made  a  fine  speech,  that 
the  matter  was  so  weighty,  and  the  language  so  fine, 
that  he  had  gained  the  reputation  both  of  an  oracle 
and  of  an  orator;  but  Job  pee\ishly  enough  shows 
that  his  performance  was  not  so  valuable  as  he 
thought  it,  and  ridicules  him  for  it.     He  shows, 

1.  That  there  was  no  great  matter  to  be  found  in 
it;  (v.  3.)  How  hast  thou  filentifully  declared  the 
thing  as  it  is?  This  is  spoken  ironically,  upbraiding 
Bildad  with  the  good  conceit  he  himself  had  of  what 
he  had  said.  (1.)  He  thought  he  hod  spoken  very 
clearly,  had  declared  the  thing  as  it  is.  He  was  very 
fond  (as  we  are  all  ;<pt  to  be)  of  his  own  notions,  and 
thought  they  only  were  right,  and  true,  and  intelli- 
gible, and  all  other  notions  of  the  thing  were  false, 
mistaken,  and  confused;  whereas,  when  we  speak 
of  the  glory  of  God,  we  cannot  declare  tlie  thing  as 
it  is;  for  we  see  it  through  a  glass  darkly,  or  but  by 
reflection,  and  sh^ll  not  see  him  as  he  is,  till  we 
come  to  heaven.  Here  ive  cannot  order  our  speech  i 
concerning  him,  ch.  xxxvii.  19.  (2.)  He  thought  j 
he  had  sp  ken  ven'  fully,  though  in  few  words,  that 
he  had  plentifully  decl  ired  it;  and,  alas!  it  was  but 
poorly  and  scantily  that  he  declared  it,  in  compari- 
son with  the  vast  compass  and  copiousness  oi  the 
subject. 

2.  That  there  was  no  great  use  to  be  made  of  it; 
Cui  bono —  What  good  hast  thou  done  by  all  that  thou 
hast  said.''  {v.  2. )  How  hast  thou,  with  all  this  mighty 
flourish,  helfied  him  that  is  ivithout  fiower?  {v.  3.) 
Hotv  hast  thou,  with  thy  grave  dictates,  counselled 
him  that  has  no  wisdom^  Job  would  convince  him, 
(1.)  That  he  had  done  God  no  service  by  it,  nor 
made  him  in  the  least  beholden  to  him.  It  is  indeed 
our  duty,  and  will  be  our  honour,  to  speak  on  God's 
behalf;  but  we  must  not  think  that  he  needs  our 
service,  or  is  indebted  to  us  for  it,,  nor  will  he  ac- 
cept it,  if  it  come  from  a  spirit  of  contention  and 
contradiction,  and  not  from  a  sincere  regard  to  God's 
glory.  (2.  ■)  That  he  had  done  his  cause  no  service 
bv  it.  He  thought  his  friends  were  mightily  behold- 
en to  him,  for  helping  them,  at  a  dead  lift,  to  make 
their  part  go^d  against  Job,  when  they  were  quite  at 
a  loss,  and  had  no  strength,  no  wisdom.  Even  weak 
disputants,  when  warm,  are  apt  to  think  truth  more 


beholden  to  them  than  really  it  is.  (3. )  That  he 
had  done  him  no  service  by  it.  He  pretended  to 
convince,  instruct,  and  comfort,  Job;  but,  alas!  what 
he  had  said  was  so  little  to  the  purpose,  that  it 
would  not  avail  to  rectify  any  mistakes,  nor  to  assist 
him  either  in  bearing  his  afflictions,  or  in  getting 
good  bv  them;  (t.  4. )  "  To  whom  hast  thou  uttered 
words?  Was  it  to  me  that  thou  didst  direct  thy  dis- 
course.'' And  dost  thou  take  me  for  such  a  child  as 
to  need  these  instructions.''  Or  dost  thou  think  them 
proper  for  one  in  my  condition.?"  E\ery  thing  that 
is  true  and  good  is  not  suitable  and  seasonable.  To 
one  that  was  humbled,  and  broken,  and  grieved  in 
spirit,  as  Job  was,  he  ought  to  have  preached  of  the 
grace  and  mercy  of  God,  rather  than  of  his  great- 
ness and  majesty,  to  have  laid  before  him  the  con- 
solations, rather  than  the  terrors,  of  the  Almighty. 
Christ  knows  how  to  speak  what  is  proper  for  the 
weary;  (Isa.  I.  4.)  and  his  ministers  should  learn 
rightly  to  divide  the  word  of  truth,  and  not  make 
those  sad,  whom  God  would  not  ha\e  made  sad;  as 
Bildad  did:  and  therefore  Job  asks  him.  Whose  sfiirit 
came  from  thee?  that  is,  "What  troubled  soul  would 
ever  be  re\  ived  and  relieved,  and  brought  to  itself, 
by  such  discourses  as  these.'"'  Thus  are  we  often 
disappointed  in  our  expectations  from  our  friends 
who  should  comfort  us,  but  the  Comforter,  which  is 
the  Holy  Ghost,  never  mistakes  in  his  operations, 
nor  misses  of  his  end. 

5.  Dead  things  are  formed  from  under  the 
waters,  and  the  inhabitants  thereof.  6.  Hell 
is  naked  before  him,  and  destruction  hath  no 
coveting.  7.  He  stretcheth  out  the  north  over 
the  empty  place,  and  hangeth  the  cartii 
upon  nothing.  8.  He  bindeth  up  the  waters 
in  his  thick  clouds;  and  the  cloud  is  not 
rent  under  them.  9.  He  holdeth  back  tlie 
face  of  his  throne,  and  spreadeth  his  cloud 
upon  it.  1 0.  He  hath  compassed  the  watei-s 
with  bounds,  until  the  day  and  night  come 
to  an  end.  1 1 .  The  pillars  of  heaven  trem- 
ble, and  are  astonished  at  his  reproof.  1 2. 
He  divideth  the  sea  with  his  power,  and  by 
his  understanding  he  smiteth  through  the 
proud.  13.  By  his  Spirit  he  hath  garnished 
the  heavens;  his  hand  hath  foniied  the 
crooked  serpent.  1 4.  Lo,  these  are  parts 
of  his  ways ;  but  how  little  a  portion  is  heard 
of  him  ?  but  the  thunder  of  his  power  who 
can  understand  1 

The  truth  recei\  ed  a  great  deal  of  light  from  the 
dispute  between  Job  and  his  friends,  concerning 
those  points  about  which  they  differed;  but  now  they 
are  upon  a  subject  in  which  they  were  all  agreed, 
the  infinite  glory  and  power  of  God.  How  does 
truth  triumph,  and  how  bright  does  it  shine,  when 
there  appears  no  other  strife  between  the  contend- 
ers, than  which  shall  speak  most  highly  and  honour- 
ably of  God,  and  be  most  large  in  showing  forth  his 
praise!  It  were  well  if  all  disputes  about  matters  of 
religion  might  end  thus,  in  glorifying  God  as  Lord  of 
all,  and  our  Lord,  with  one  mind  and  one  mouth; 
(Rom.  XV.  6. )  for  to  that  we  have  all  attained,  in 
that  we  are  all  agreed. 

I.  Many  illustrious  instances  are  here  gi\  en  of  the 
wisdom  and  power  of  God,  in  the  creation  and  pre- 
servation of  the  world. 

1.  If  we  look  about  us,  to  the  earth  and  waters 
here  below,  we  sh:\l  see  striking  instances  of  om- 
nipotence, which  we  may  gather  out  of  these  verses. 


120 


JOB,  XXVI. 


(1. )  He  hangs  the  earth  tifion  notning,  v.  i .  The 
vast  terraqueous  globe  neither  rests  upon  any  pillars, 
nor  hangs  upon  any  axle-tree;  and  yet,  by  the  al- 
mighty power  of  God,  is  fii'nily  fixed  in  its  place, 
poised  with  its  own  weight.  The  art  of  man  could 
not  hang  a  feather  upon  nothing,  vet  the  Divine 
Wisdom  hangs  the  whole  earth  so.  It  \s  ponderibus 
librata  suis — poised  by  its  own  "weight,  so  says  the 
poet;  it  is  upheld  by  the  -word  of  God's  power,  so 
says  the  apostle.  What  is  hung  upon  nothing  may 
serve  us  to  set  our  feet  on,  and  bear  the  weight  of 
our  bodies,  but  it  will  never  serve  us  to  set  our 
heai-ts  on,  nor  bear  the  weight  of  our  souls. 

(2.)  He  sets  bounds  to  the  waters  of  the  sea,  and 
compasses  them  in,  {v.  10. )  that  they  may  not  re- 
turn to  cover  the  earth;  and  these  bounds  shall  con- 
tinue unmoved,  unshaken,  unworn,  till  the  day  and 
night  come  to  an  end,  when  time  shall  be  no  more. 
Herein  appears  the  dominion  which  Providence  has 
over  the  raging  waters  of  the  sea,  and  so  it  is  an  in- 
stance of  his  power,  Jer.  v.  22.  We  see  too  the 
care  which  Providence  takes  of  the  poor  sinful  in- 
habitants of  the  earth,  who,  though  obnoxious  to  his 
justice,  and  lying  at  his  mercy,  are  thus  preserved 
from  being  o\'erwhelmed,  as  they  were  once,  by  the 
waters  of  a  flood,  and  will  continue  to  be  so,  because 
they  are  reserved  unto  fire. 

(3. )  Reforms  dead  things  under  the  waters.  Re- 
phaim,  giants,  are  formed  under  the  waters,  that  is, 
vast  creatures,  of  prodigious  bulk,  as  whales,  giant- 
like creatures,  among  the  innumerable  inhabitants 
of  the  water.     So  Bishop  Patrick. 

(4.)  By  mightv  storms  and  tempests  he  shakes 
the  mountains,  which  are  here  called  the  pillars  of 
heaven,  (v.  11.)  and  even  divides  the  sea,  and  smites 
through  its  proud  waves,  v.  12.  At  the  presence  of 
the  Lord,  the  sea  flies,  and  the  mountains  skip, 
Ps.  cxiv.  3,  4.  See'  Hab.  iii.  6,  &c.  A  storm  fur- 
rows the  waters,  and  does,  as  it  were,  divide  them; 
and  then  a  calm  smites  through  the  waves,  and  lays 
them  flat  again.  See  Ps.  Ixxxix.  9,  10.  Those  who 
think  J(^b  lived  at,  or  after,  the  time  of  Moses,  ap- 
ply this  to  the  dividing  of  the  Red  sea  before  the 
children  of  Israel,  and  the  drowning  of  the  Egyp- 
tians in  it.  By  his  understanding  he  smiteth  through 
Rahab,  so  the  word  is,  and  Rahab  is  often  put  for 
Egypt;  as  Ps.  Ixxxvii.  4.   Isa.  li.  9. 

2.  If  we  consider  hell  beneath,  though  it  is  out  of 
our  sight,  yet  we  may  conceive  the  instances  of  God's 
power  there.  By  hell  and  destruction,  {v.  6.)  we 
may  understand'  the  grave,  and  those  who  are 
buried  in  it,  that  they  are  under  the  eye  of  God, 
though  laid  out  of  our  sight,  which  may  strengthen 
our  belief  of  the  resurrection  of  the  dead.  God 
knows  where  to  find,  and  whence  to  fetch,  all  the 
scattered  atoms  of  the  consumed  body.  We  may 
also  consider  the  grave  as  the  place  of  the  damned, 
where  the  separate  souls  of  the  wicked  are  in  mi- 
serv  and  torment.  That  is  hell  and  destruction, 
which  are  said  to  be  before  the  Lord,  (Prov.  xy.  11.) 
and  here  to  be  naked  before  him,  to  which  it  is  pro- 
bable there  is  an  allusion,  (Rev.  xiv.  10.)  where  sin- 
ners are  said  to  be  tormented  in  the  presence  of  the 
holy  angels,  (who  attended  the  Shechinah,)  and  in 
the  presence  of  the  Lamb.  And  this  may  give  light 
to  V.  5.  which  some  ancient  versions  read  thus;  (and 
I  think  more  agreeable  to  the  signification  of  the 
word  Repliaim;)  Behold,  the  giants  groan  under  the 
waters,  and  those  that  dwell  with  them;  and  then 
follows,  Hell  is  naked  before  him,  typified  by  the 
drowning  nf  the  giants  of  the  old  world;  so  the 
learned  Mr  .Tnseph  Mede  understands  it,  and  with 
it  illustrates  Pmv.  xxi.  16.  where  hell  is  called  the 
congregation  of  the  dead;  and  it  is  the  same  woi-d 
which  is  here  iised,  and  which  he  would  there  have 
rendered  the  congregation  of  the  giants,  in  allusion 
to  the  drowning  of  the  sinners  of  the  old  world. 


And  is  there  any  thing  in  which  the  majesty  ot  God 
appears  more  dreadful  than  in  the  eternal  ruin  of 
the  ungodly,  and  the  groans  of  the  inhabitants  of 
the  land  of  darkness?  Those  that  will  not  with 
angel's  fear  and  worship,  shall  for  ever  with  devils 
fear  and  tremble,  and  God  therein  will  be  glorified, 

3.  If  we  look  up  to  hea\  en  above,  we  shall  see 
instances  of  God's  sovereignty  and  power. 

(1.)  He  stretches  out  the  north  over  the  empty 
place,  V.  7.  So  he  did  at  first,  then  he  stretched  out 
the  heavens  like  a  curtain,  (Ps.  civ.  2.)  and  still  con- 
tinues to  keep  them  stretched  out,  and  will  do  so 
till  the  general  conflagration,  when  they  shall  be 
rolled  together  as  a  scroll.  Rev.  vi.  14.  He  mentions 
the  north,  because  his  country  (as  ours)  lay  in  the 
northern  hemisphere;  and  the  air  is  the  empty 
place  over  which  it  is  stretched  out.  See  rs. 
Ixxxix.  12.  What  an  empty  place  is  this  world,  in 
comparison  with  the  other: 

(2. )  He  keeps  the  waters  that  are  said  to  be  above 
the  firmament  from  pouring  down  upon  the  earth, 
as  once  they  did;  (t.  8.)  He  binds  up  the  waters  in 
his  thick  clouds,  as  if  they  were  tied  close  in  a  bag, 
till  there  is  occasion  to  use  them ;  and,  notwithstand- 
ing the  vast  weight  of  water  so  raised  and  laid  up, 
yet  the  cloud  is  not  rent  under  them,  for  then  they 
would  burst,  and  pour  out  as  a  spout;  but  they  do,  as 
it  were,  distil  through  the  cloud,  and  so  come  drop 
by  drop,  in  mercy  to  the  earth,  in  small  rain,  or 
great  rain,  as  he  pleases. 

(3.)  He  conceals  the  glory  of  the  upper  world, 
the  dazzling  lustre  of  which  we  poor  mortals  could 
not  bear;  (z^.  9.)  He  holds  back  the  face  of  his  throne, 
that  light  in  which  he  dwells,  ana  spreads  a  cloud 
upon  it,  through  which  he  judges,  ch.  xxii.  13. 
God  will  have  us  to  live  by  faith,  not  by  sense;  for 
this  is  agreeable  to  a  state  of  probation.  It  were 
not  a  fair  trial,  if  the  face  of  God's  throne  were  as 
visible  now,  as  it  will  be  in  the  great  day. 

Lest  his  hi?li  throne,  above  expression  bright, 
With  deadly  glory  should  oppress  our  sight, 
To  break  the  dazzling  force,  he  draws  a  screen 
Of  sable  shades,  and  spreads  his  clouds  between. 

Sir  R.  Blackmore. 

(4.)  The  bright  ornaments  of  heaven  are  the 
work  of  his  hands;  (v.  13.)  By  his  Spirit,  the  eter- 
nal Spirit  that  moved  upon  the  face  of  the  waters, 
the  breath  of  his  mouth,  (Ps.  xxxiii.  6.)  he  has  gar- 
nished the  heavens,  not  only  made  them,  but  beauti- 
fied them;  has  curiouslv  bespangled  them  with  stars 
by  night,  and  painted  them  with  the  light  of  the  sun 
by  day.  God,  having  made  man  to  look  upward, 
{Os  homini  sublime  dedit — To  man  he  gave  an  erect 
countenance,')  has  therefore  garnished  the  heavens, 
to  invite  him  to  look  upward,  that,  by  pleasing  his 
eve  with  the  dazzling  light  of  the  sun,  and  the 
sparkling  light  of  the  stars,  their  number,  order, 
and  various  magnitudes,  which,  as  so  many  golden 
studs,  beautify  the  canopy  drawn  over  our  heads,  he 
may  be  led  to  admire  the  gi-eat  Creator,  the  Father 
and  Fountain  of  lights,  and  to  say,  "  If.the  pavement 
be  so  richly  inlaid,  what  must  the  palace  be!  If 
the  visible  heavens  be  so  glorious,  what  are  those 
that  are  out  of  sight!"  From  the  beauteous  garni- 
ture of  the  ante-chamber,  we  may  infer  the  precious 
furniture  of  the  presence-chamber.  If  stars  be 
so  bright,  what  are  angels!  What  is  meant  here 
by  the  crooked  serpent  which  his  hands  have 
formed  is  not  certain.  Some  make  it  part  of  the 
garnishing  of  the  heavens,  the  milky-way,  say 
some;  some  particular  constellation,  so  called,  say 
others.  It  is  the  same  word  that  is  used  for  levia- 
than, (Isa.  xxvii.  1.)  and,  probably,  may  be  meant  of 
the  whale  or  crocodile,  in  which  appears  much  of 
the  power  of  the  Creator;  and  why  may  not  Job 
conclude  with  that  inference,  when  God  himselt 
does  so?  ch.  xli. 


JOB,  xxvn. 


131 


II.  He  concludes,  at  last,  with  an  awful  et  csetera; 

tv.  14.)  Lo,  these  are  fiarts  of  his  ways,  the  out- 
goings of  his  wisdom  and  power,  the  ways  in  which 
he  walks,  and  by  which  he  makes  himself  known 
to  the  children  of  men.  Here,  1.  He  acknow- 
ledges, with  adoration,  the  discoveries  that  were 
•Tiade  of  God.  These  things  which  he  himself  had 
said,  and  which  Bildad  had  said,  are  his  ways,  and 
this  is  lieard  of  him;  this  is  something  of  God. 
But,  2.  He  admires  the  depth  of  that  which  is  un- 
discovered. This  that  we  have  said  is  but  part  of 
his  ways,  a  small  part.  What  we  know  of  God,  is 
nothing  in  comparison  with  what  is  in  God,  and 
what  God  is.  After  all  the  discoveries  which  Gc:d 
has  made  to  us,  and  all  the  inquiries  we  have  made 
after  God,  still  we  are  much  in  the  dark  concerning 
him,  and  must  conclude,  Jm,  these  are  but  parts  of 
his  ways.  Something  we  hear  of  him  by  his  works 
and  by  his  word;  but,  alas,  how  little  a  fiortion  is 
heard  of  him.'  heard  Ai/  us,  heard  ^rom  us!  We 
know  but  in  part,  we  prophesy  but  in  part.  When 
we  ha\e  said  all  we  can  concerning  God,  we  must 
even  do  as  St.  Paul  does;  (Rom.  xi.  33.)  despairing 
CO  find  the  bottom,  we  must  sit  down  at  the  brink, 
and  adore  the  depth;  O  the  defith  of  the  wisdom 
and  knovjiedge  of  God!  It  is  but  a  little  portion 
that  we  hear  and  know  of  God  in  our  present  state. 
He  is  infinite  and  incomprehensible;  our  under- 
standings and  capacities  are  weak  and  shallow,  and 
the  full  discoveries  of  the  divine  glory  are  reserved 
for  the  future  state.  Even  the  thunder  of  his  power, 
that  is,  his  powerful  thunder,  one  of  the  lowest  of 
his  ways  here  in  our  own  region,  we  cannot  under- 
stand. See  ch.  xxxvii.  4,  5.  Much  less  can  we 
understand  the  utmost  force  and  extent  of  his 
power,  the  terrible  efforts  and  operations  of  it,  and 
particularly  the  power  of  his  anger,  Ps.  xc.  11. 
God  is  great,  and  we  know  him  not. 

CHAP.  XXVII. 

Job  hud  sometimes  complained  of  his  friends,  that  they 
ivere  so  eager  in  disputing-,  that  they  would  scarcely  let 
him  put  in  a  word;  Suffer  me  tliat  I  may  speak,  and  Oil 
that  you  toould  hold  your  peace!  But  now,  it  seems,  they 
were  out  of  breath,  and  left  him  room  to  say  what  he 
would:  either  they  were  themselves  convinced  that  Job 
was  in  the  rifrht,  or  they  despaired  of  convincing-  him 
that  he  was  in  the  wrong;  and  therefore  they  threw 
away  their  weapons,  and  gave  up  the  cause.  Job  was 
too  hard  for  them,  and  forced  them  to  quit  the  field;  for 
<,'reat  is  the  truth,  and  will  prevail.  What  Job  hud  said 
(ch.  xxvi.)  was  a  sufficient  answer  to  Bildad's  discourse: 
and  now  Job  paused  a  while  to  see  whether  Zophar 
would  take  his  turn  again;  but  he  declining  it.  Job  him- 
self went  on,  and,  without  any  interruption  or  vexation 
given  him,  said  all  he  desired  to  say  in  this  matter.  I. 
He  besxins  with  a  solemn  protestation  of  his  intcfrritv, 
and  of  his  resolution  to  hold  it  fast,  v.  2..  6.  IL  He 
expresses  the  dread  he  had  of  that  hypocrisy  which  they 
charged  him  with,  v.  7  . .  10.  IH.  He  shows  the  mise- 
rable end  of  wicked  people,  notwithstanding  their  long 
prosperitv,  and  the  curse  that  attends  them,  and  is  en- 
tailed upon  their  families,  v.  II . .  23. 

1.  "^/|"OREOVER,  .Tol)  continued  his  pa- 
!▼  J_  lablo,  and  said,  'i.  As  God  liveth, 
who  hath  taken  away  my  judgment;  and 
the  Almighty,  /r/?ohath  vexed  my  soul;  3. 
All  the  while  my  breath  is  in  me,  and  the 
spirit  of  God  is  in  my  nostrils,  4.  My  lips 
shall  not  speak  wickedness,  nor  my  tongue 
utter  deceit.  5.  God  forbid  that  I  should 
justify  you :  till  I  die  I  will  not  remove 
mine  integrity  from  me.  6.  My  righteous- 
ness I  hold  fast,  and  will  not  let  it  go  :  my 
heart  shall  not  reproach  vie  so  long  as  I  live. 
Vol.  hi. — Q, 


Job's  discourse  here  is  called  a  parable,  {ma- 
shal,)  the  title  of  Solomon's  proverbs,  because  it 
was  grave  and  weighty,  and  very  instructive;  and 
he  spake  as  one  having  authority.  It  comes  from 
a  word  that  signifies  to  rule,  or  have  dominion;  and 
some  think  it  intimates  that  Job  now  triumphed 
over  his  opponents,  and  spake  as  one  that  had  baf- 
fled them.  We  say  of  an  excellent  preacher,  that 
he  knows  how  dominariin  concionibus — to  command, 
his  hearers.     Job  did  so  here. 

A  long  strife  there  had  been  between  Job  and  his 
friends;  they  seemed  disposed  to  have  the  matter 
compromised;  and  therefore,  since  an  oath  for  con- 
firmation is  an  end  of  strife,  (Heb.  vi.  16.)  Job  here 
backs  all  he  had  said,  in  maintenance  of  his  own 
integrity,  with  a  solemn  oath,  to  silence  contradic 
tion,  and  take  the  blame  entirely  upon  himself,  it 
he  prevaricated.     Observe, 

1.  The  form  of  his  oath;  (r.  2.)  As  God  Irvetky 
who  hath  taken  away  my  judgment.  Here,  (1.) 
He  speaks  highly  of  God,  in  calling  him  the  living 
God,  (which  means  ever-living,  the  eternal  God, 
that  has  life  in  himself,)  and  in  appealing  to  him  as 
the  sole  and  sovereign  Judge.  We  can  swear  by 
no  greater,  and  it  is  an  affront  to  him  to  swear  by 
any  other.  (2.)  Yet  he  speaks  hardly  of  him,  and 
unbecomingly,  in  saying  that  he  had  taken  away 
his  judgment,  that  is,  refused  to  do  him  justice  in 
this  controversy,  Mnd  to  appear  in  defence  of  him, 
and  that,  by  continuing  his  troubles,  on  which  his 
friends  grounded  their  censures  of  him,  he  had 
taken  from  him  the  opportunity  he  hoped  ere  now 
to  have  had  of  clearing  himself.  Elihu  reproved 
him  for  this  word;  {ch.  xxxiv.  5.)  for  God  is  righ- 
teous in  all  his  ways,  and  takes  away  no  man's  judg 
ment.  But  see  how  apt  we  are  to  despair  of  favour, 
if  it  be  not  showed  us  immediately;  so  poor  spirited 
are  ife,  and  so  soon  weary  of  waiting  God's  time. 
He  also  charges  it  upon  God,  that  he  had  vexed  his 
soul;  had  not  only  not  appeared  for  him,  but  had 
appeared  against  him,  and,  by  laying  such  grievous 
afflictions  upon  him,  had  quite  imbittered  his  life  to 
him,  and  ali  the  comforts  of  it.  We,  by  our  im- 
patience, vex  our  own  souls,  and  then  complain  of 
God  that  he  has  vexed  them.  Yet  see  Job's  con- 
fidence in  the  goodness  both  of  his  cause  and  of  his 
God;  that,  though  God  seemed  to  be  angry  with 
him,  and  to  act  against  him,  for  the  present,  yet  he 
could  cheerfully  commit  his  cause  to  him. 

2.  The  matter  of  his  oath,  v.  3,  4.  (1.)  That  he 
would  not  speak  wickedness,  nor  utter  deceit.  That, 
in  general,  he  would  never  allow  himself  in  the  way 
of  lying;  that,  as  in  this  debate  he  had  all  along 
spoken  as  he  thought,  so  he  would  never  wrong  his 
conscience  by  speaking  otherwise:  he  would  never 
maintain  any  doctrine,  nor  assert  any  matter  of  fact, 
but  what  he  iielieved  to  be  true;  nor  would  he  deny 
the  truth,  how  much  soever  it  might  make  against 
him:  and,  whereas  his  friends  charged  him  with 
being  a  hypocrite,  he  was  ready  to  answer,  upon 
oath,  to  all  their  interrogatories,  if  called  to  it.  On 
the  one  hand,  he  would  not,  for  all  the  world,  deny 
the  charge,  if  he  knew  himself  guilty,  but  would 
declare  the  truth,  the  whole  truth,  and  nothing  but 
the  truth,  and  take  to  himself  the  shame  of  his  hy- 
pocrisy: on  the  other  hand,  since  he  was  conscious 
to  himself  of  his  integrity,  and  that  he  was  not  such 
a  man  as  his  friends  i-epresented  him,  he  would 
never  betray  his  integrity,  nor  charge  himself  with 
that  which  he  was  innocent  of;  he  would  not  be 
brought,  no  not  by  the  rack  of  their  unjust  censures, 
falsely  to  accuse  himself.  If  we  must  not  bear  false 
witness  against  our  neighbour,  then  not  against  our- 
selves. (2.)  That  he  would  adhere  to  this  resolu 
tion  as  long  as  he  lived;  (t^.  3.)  All  the  while  my 
breath  is  in  me.  Our  resolutions  against  sin  should 
be  thus   constant,   resolutions  for  life:    in  things 


122 


JOB,  XXVU. 


doubtful  and  indifferent,  it  is  not  safe  to  be  thus 
j)ereniptoiy;  we  know  not  what  reason  we  may  see 
to  change  our  mind,  God  may  reveal  to  us  that 
which  we  now  are  not  aware  of;  but  in  so  plain  a 
thing  as  this,  we  cannot  be  too  positive,  that  we 
will  never  speak  wickedness.  Something  of  a  rea- 
son for  his  resolution  is  here  implied — that  our 
breath  will  not  be  always  in  us;  we  must  shortly 
breathe  our  last,  and  therefore,  while  our  breath  is 
in  us,  we  must  never  breathe  wickedness  and  de- 
ceit, nor  allow  ourselves  to  say  or  do  any  thing 
which  will  make  against  us,  when  our  breath  shall 
depart.  The  breath  in  us  is  called  the  s/iirit  of 
God,  because  he  breathed  it  into  us;  and  that  is 
another  reason  why  we  must  not  speak  wickedness. 
It  is  Gud  that  gives  us  life  and  breath,  and  there- 
fore, while  we  have  breath,  we  must  praise  him. 

3.  The  explication  of  his  oath;  {v.  5,  6.)  "Gorf 
forbid  that  I  should  justify  you  in  your  uncharita- 
ble censures  of  me,  by  owning  myself  a  hypocrite: 
no,  uniU  I  die,  I -will  not  remove  my  integrity  from 
me;  my  righteousness  J  hold  fast,  and  will  riot  let  it 
go."  (1.)  He  would  always  be  tin  honest  man, 
would  hold  fast  his  integrity,  and  not  curse  God, 
as  Satan,  by  his  wife,  urged  him  to  do,  ch.  ii.  9. 
Job  here  thinks  of  dying,  and  of  getting  i-eady  for 
death,  and  therefore  resolves  never  to  part  with  his 
religion,  though  he  had  lost  all  he  had  in  tlie  world. 
Note,  The  best  preparative  for  death,  is,  perse- 
verance to  death  in  our  integrity.  "Until  I  die," 
that  is,  "though  I  die  by  this  affliction,  I  will  not 
thereby  be  put  out  of  conceit  with  my  God  and  niy 
religion.  Though  he  slay  me,  yet  will  J  trust  in 
him."  (2.)  He  would  always  stand  to  it,  that  he 
was  an  honest  man;  he  would  not  remove,  he  would 
not  part  with,  the  conscience,  and  comfort,  and 
credit,  of  his  integrity;  he  was  resolved  to  defend 
it  to  the  last.  "God  knows,  and  my  own  heart 
knows,  th  it  I  always  meant  well,  and  did  not  allow 
myself  in  the  omission  of  any  known  duty,  or  the 
commission  of  any  known  sin.  This  is  my  rejoic- 
ing, and  no  man  shall  rob  me  of  it;  I  will  never  lie 
against  my  right."  It  has  often  been  the  lot  of 
upright  men  to  be  censured  and  condemned  as 
hypocrites;  but  it  well  becomes  them  to  bear  up 
boldly  against  such  censures,  and  not  to  be  dis- 
couraged by  them,  or  think  the  worse  of  themselves 
for  them;  as  the  apostle,  (Heb.  xiii.  18.)  We  have 
a  good  conscience  in  all  things,  willing  to  live 
honestly. 

Hie  inurus  ahoneus  esto,  nilconacire  sibi. 

Be  this  thv  brazen  bulwark  ot'ilefence, 
Still  to  |ireserve  thy  consc-.ious  innocence. 

Job  complained  much  of  the  reproaches  of  his 
friends;  But  (says  he)  my  heart  shall  not  re/iroach 
me;  that  is,  "I  will  never  give  my  heart  cause  to 
reproach  me,  but  will  keep  a  conscience  void  of 
oflFence:  and,  while  I  do  so,  I  will  not  give  my  heart 
leave  to  reproach  me."  Who  shall  lay  any  thing 
to  the  charge  of  God's  elect?  Jt  is  God  that  justi- 
fies. To  resolve  that  our  hearts  shall  not  reproach 
us,  when  we  give  them  cause  to  do  so,  is  to  affront 
God,  whose  deputy  conscience  is,  and  to  wrong 
ourselves;  for  it  is'a  good  thing,  when  a  man  has 
sinned,  to  ha\  e  a  heart  within  him  to  smite  him  for 
it,  2  Sam.  xxiv.  10.  But  to  resolve  that  our  hearts 
shall  not  reproach  us,  while  we  still  hold  fast  our 
integrity,  is  to  bafHe  the  designs  of  the  evil  spirit, 
(who  tempts  !!;ood  Christians  to  question  their  adop- 
tion, If  thou  be  the  Son  of  God,)  and  to  concur  with 
the  operations  of  the  good  Spirit,  who  witnesses  to 
their  adoption, 

7.  1  iOt  mine  enemy  be  as  the  wicked,  and 
he  that  riseth  np  against  me  as  the  unrigh- 
teous.    8.  For  what  is  the  hope  of  the  hypo- 


crite, though  he  hath  ga«ned,  when  God 
taketh  away  his  soul?  9.  Will  God  hear 
his  cry  when  trouble  cometh  upon  him? 
10.  Will  he  delight  himself  in  the  Almigh- 
ty? will  he  always  call  upon  God? 

Job,  having  solemnly  protested  the  satisfaction 
he  had  in  his  integrity,  for  the  further  clearing  of 
himself,  here  expresses  the  dread  he  had  of  being 
found  a  hypocrite. 

I.  He  tells  us  how  he  startled  at  the  thought  of 
it,  for  he  looked  upon  the  condition  of  a  hypocrite 
and  a  wicked  man,  to  be  certainly  the  most  misera- 
ble condition  that  any  man  could  be  in;  {v.  7.)  Let 
mine  enemy  be  as  the  wicked;  a  pro\  erbial  expres- 
sion, like  that,  (Dan.  iv.  19.)  The  dream  be  to  them 
that  hate  thee.  Job  was  so  far  from  indulging  him- 
self in  any  wicked  way,  and  flattering  himself  in  it, 
that,  if  he  might  have  lea\  e  to  wish  the  greatest 
evil  he  could  think  of  to  the  worst  enemy  he  had  in 
the  world,  he  would  wish  him  the  portion  of  a 
wicked  man,  knowing  that  worse  lie  could  not  wish 
him.  Not  that  we  may  lawfully  wish  any  man  to 
be  wicked,  or  that  any  man  who  is  not  wicked 
should  be  treated  as  wicked;  but  we  should  all 
choose  to  be  in  the  condition  of  a  beggar,  an  out- 
law, a  galley-slave,  any  thing,  rather  than  in  the 
condition  of  the  wicked,  though  in  ever  so  much 
pomp  and  outward  prosperity. 

II.  He  gives  us  the  reasons  of  it. 

1.  Because  the  hypocrite's  hopes  will  not  be  crown- 
ed; {v.  8.)  For  what  is  the  hope  of  the  hypocrite? 
Bildad  had  condemned  it,  {ch.  viii.  13,  14.)  and 
Zophar,  {ch.  xi.  20.)  Job  here  concuis  with  them, 
and  reads  the  death  of  the  hypocrite's  hope  with  as 
much  assurance  as  they  had  done;  and  this  fitly 
comes  in  as  a  reason  why  he  would  not  remove  his 
integrity,  but  still  hold  it  fast.  Note,  The  conside- 
ration of  the  miserable  condition  of  wicked  people, 
and  especially  hypocrites,  should  engage  us  to  be 
upright,  (for  we  are  undone,  for  ever  undone,  if  we 
be  not,)  and  also  to  get  the  comfortable  evidence  of 
our  uprightness;  for  how  can  we  be  easy,  if  the 
great  concern  lie  at  uncertainties?  Job's  friends 
would  persuade  him  that  all  his  hope  was  but  the 
hope  of  the  hypocrite;  {ch.  iv.  6.)  "Nav,"  says 
he,  "  I  would  not,  for  all  the  world,  be  so  foolish  as 
to  build  upon  such  a  rotten  foundation ;  for  what  is 
the  hope  of  the  hypocrite?"  See  here,  (1.)  The 
hypocrite  deceived.  He  has  gained,  and  he  has 
hope;  this  is  his  bright  side;  it  is  allowed  that  he 
has  gained  by  his  hypocrisy,  has  gained  the  praise 
and  applause  of  men,  and  the  wealth  of  this  world- 
Jehu  gained  a  kingdom  by  his  hypocrisy,  and  the 
Pharisees  many  a  widow's  house.  Upon  this  gain 
he  builds  his  hope,  such  as  it  is;  he  hopes  he  is  in 
good  circumstances  for  another  world,  because  he 
ifinds  he  is  so  for  this,  and  he  blesses  himself  in  his 
own  way.  (2.)  The  hypocrite  undeceived;  he  will 
at  last  see  himself  wretchedly  cheated:  for,  [1.] 
God  shall  take  away  his  soul,  sorely  against  his 
will;  (Luke  xii.  20.)  Thy  soul  shall  be  required  of 
thee.  God,  as  the  Judge,  takes  it  away  to  be  tried 
and  determined  to  its  everlasting  state.  He  shall 
then  fall  into  the  hands  of  the  living  God,  to  be 
dealt  with  immediately.  [2.]  What  will  his  hope 
be  then?  It  will  be  vanity  and  a  lie;  it  will  stand 
him  in  no  stead.  The  wealth  of  this  world,  which 
he  hoped  in,  he  must  leave  behind  him,  Ps.  xlix. 
17.  The  happiness  of  the  other  world,  which  he 
hoped  for,  he  will  certainly  miss  of:  he  hoped  to 
go  to  heaven,  but  he  will  be  shamefully  disappoint- 
ed; he  will  plead  his  external  profession,  privileges, 
and  performances,  but  all  his  jjleas  will  be  over- 
ruled as  frivolous;  Depart  from  me,  I  know  you  not. 
So  that,  upon  the  whole,  it  is  certain,  a  fornrial 


JOB,  XXVIl. 


123 


hypocrite,  with  all  his  gains,  and  all  his  hopes,  will 
be  miserable  in  a  dying  hour. 

2.  Because  the  hypocrite's  prayer  will  not  be 
he  Td;  (i'.  9.)  IVill  God  hear  his  cry,  ivhen  trouble 
comes  ufion  him'^  No,  he  will  not,  it  cannot  be  ex- 
pected he  should.  If  true  repentance  come  upon 
him,  God  will  hear  his  cry,  and  accept  him;  (Isa. 
i.  18.)  but  if  he  continue  impenitent  and  unchanged, 
let  him  not  think  tofind  favourwith  God.  Observe, 
(1.)  Trouble  ivill  come  ufion  him,  certainly  it  will. 
Troubles  in  the  world  often  surprise  tliose  that  are 
most  secure  of  an  uninterrupted  j)rosperity.  How- 
ever, death  will  come,  and  trouble  with  it,  when  he 
must  leave  the  world  and  all  his  delights  in  it.  The 
judgment  of  the  great  day  will  come;  fearfulness 
will  surprise  the  hypocrites,  Isa.  xxxiii.  14.  (2.) 
Tlien  he  will  cry  to  God;  will  pray,  and  pray 
earnestly.  Those  who  in  prosperity  slighted  God, 
Cither  prayed  not  at  all,  or  were  cold  and  careless 
in  prayer,  when  trouble  comes,  will  make  their  ap- 
p.ication  to  him,  and  cry  as  men  in  earnest.  But, 
(3.)  Will  God  hear  him  then?  in  the  troubles  of  this 
life.''  God  has  told  us  that  he  will  not  hear  the 
prayers  of  those  who  regard  iniquity  in  their  heails, 
(Ps.'  Ixvi.  18.)  and  set  up  their  idols  there,  (Ezek. 
xiv.  4.)  nor  of  those  who  turn  away  their  ear  from 
hearing  the  law,  Prov.  xxviii.  9.  Get  you  to  the 
gods  whom  ye  have  served,  Judg.  x.  14.  In  the 
judgment  to  come,  it  is  certain,  God  will  not  hear 
the  cry  of  those  who  lived  and  died  in  their  hypo- 
ci'isy.  Their  doleful  lamentations  will  all  be  unpitied ; 
I  ivill  laugh  at  your  calainity.  Their  importunate 
petitions  will  all  be  thrown  out,  and  their  pleas  re- 
jected. Inflexible  justice  cannot  be  biassed,  nor  the 
M'veversible  sentence  revoked.  See  Matth.  vii.  22, 
23.  Luke  xiii.  26,  and  the  case  of  the  foolish  vir- 
gins, Matth.  XXV.  11. 

3.  Because  the  hypocrite's  religion  is  neither  corn- 
finable  nor  constant;  (t'.  10.)  Will  he  delight  him- 
self m  thp  Almighty?  No,  not  at  any  time,  (for  his 
delight  is  in  the  profits  of  the  world,  and  the  plea- 
sures of  the  flesh,  more  than  in  Gud,)  especially 
not  in  the  time  of  trouble.  Will  he  always  call 
ufion  God?  No,  in  prosperity  he  will  not  call  upon 
God,  but  slight  him;  in  adversity,  he  will  not  call 
upon  God,  but  curse  him;  he  is  we;iry  of  his  religion, 
when  he  gets  nothing  by  it,  or  is  in  danger  of  losing. 
Note,  (1.)  Those  are  hypocrites,  who,  though  they 
profess  religion,  neither  take  pleasure  in  it,  nor 
persevere  in  it;  who  reckon  their  religion  a  task 
and  a  drudgery,  a  weariness,  and  snufF  at  it;  who 
make  use  of  it  only  to  serve  a  turn,  and  lay  it 
aside  when  the  turn  is  ser\ed;  who  will  call  upon 
God  while  it  is  in  fashion,  or  while  the  pang  of  de- 
votion lasts,  but  leave  it  off  when  they  fall  into  other 
company,  or  when  the  hot  fit  is  over.  (2.)  The 
reason  whv  hypocrites  do  not  persevere  in  religion, 
is,  because  they  have  no  pleasure  in  it.  They  that 
do  not  delight  themselves  in  the  Almighty,  will  not 
always  call  upon  him.  The  more  comfort  we  find 
in  our  religion,  the  more  closely  we  shall  cleave  to  it. 
Those  who  have  no  delight  in  God,  are  easily  in- 
veigled by  the  pleasures  of  sense,  and  so  drawn  away 
from  their  religion;  and  they  are  easily  run  down 
bv  the  crosses  of  this  life,  and  so  driven  away  from 
their  religion,  and  will  not  always  call  upon  God. 

1 1 .  I  will  teach  you  by  the  hand  of  God : 
that  which  is  with  the  Almighty  will  I  not 
conceal.  12.  Belwld,  all  ye  yourselves 
have  seen  it;  why  then  are  ye  thus  alto- 
gether vain?  13.  This  is  the  portion  of  a 
kicked  man  with  God,  and  the  heritage  of 
oppressors,  which  they  shall  receive  of  the 
Almighty.    14.  If  his  children  be  multiplied, 


it  is  for  the  sword;  and  his  offspring  shall 
not  be  satisfied  with  bread.  1 5.  Those  that 
remain  of  him  shall  be  buried  in  death;  and 
his  widows  shall  not  weep.  16.  Thougli 
he  heap  up  silver  as  the  dust,  and  prepare 
raiment  as  the  clay;  17.  He  may  prepare 
z7,  but  the  just  shall  put  it  on,  and  the  inno- 
cent shall  divide  the  silver.  18.  He  build- 
eth  his  house  as  a  moth,  and  as  a  booth  thai 
the  keeper  maketh.  19.  The  rich  man 
shall  lie  down,  but  he  shall  not  be  gathered . 
he  openeth  his  eyes,  and  he  is  not.  20. 
Terrors  take  hold  on  him  as  waters,  a  tem- 
pest stealeth  him  away  in  the  night.  21. 
The  east  wind  carrieth  him  away,  and  he 
departeth ;  and,  as  a  storm,  hurleth  him  out 
of  his  place.  22.  For  God  shall  cast  upon 
him,  and  not  spare :  he  would  fain  flee  out 
of  his  hand.  23.  Men  shall  clap  their  hands 
at  him,  and  shall  hiss  him  out  of  his  place. 

Job's  friends  had  seen  a  great  deal  of  the  misery 
and  destruction  that  attend  wicked  people,  espe- 
cially oppressors;  and  Job,  while  the  heat  of  dis- 
putation lasted,  had  said  as  much,  and  with  as 
much  assurance,  of  their  prosperity;  but  now,  that 
the  heat  of  the  battle  was  nearly  over,  he  was  wil- 
ling to  own  how  far  he  agreed  with  them,  and 
where  the  difference  between  his  opinion  and  theirs 
lay.  1.  He  agreed  with  them,  that  wicked  people 
are  miserable  people;  that  God  will  surely  reckon 
with  cruel  oppressors,  and,  one  time  or  othei-,  one 
way  or  other,  his  justice  will  make  reprisals  upon 
them  for  all  the  affronts  they  have  put  upon  God, 
and  all  the  wrongs  they  have  done  to  their  neigh- 
bours. This  truth  is  abmidantly  confirmed  by  the 
entire  concurrence  even  of  these  angry  disputants 
in  it.  But,  2.  In  this  they  differed.  They  held 
that  these  deserved  judgments  are  presently  and 
visibly  brought  upon  wicked  oppressors;  that  they 
trax'ail  with  pain  all  their  days;  that  in  prosperity 
the  destroyer  comes  upon  them;  that  they  shall  not 
be  rich,  nor  their  branch  green;  and  that  their  de- 
struction shall  be  accom/ilinhed  before  their  time; 
so  Eliphaz;  (ch.  xv.  20,  21,  29,  32.)  that  the  steps  of 
their  strength  shall  be  straitened;  that  terrors  shall 
make  them  afraid  on  every  side;  so  Bildad;  (ch. 
xviii.  7,  11.)  that  he  himself  shall  vomit  u/i  his 
riches,  and  that  in  the  fulness  of  his  sufficiency  he 
shall  be  in  straits;  so  Zophar,  ch.  xx.  15,  22.  Now 
Job  held  that,  in  many  cases,  judgments  do  not  fall 
upon  them  quickly,  but  are  deferred  for  some  time. 
That  vengeance  strikes  slowly,  he  had  already 
showed;  (ch.  xxi.  and  xxiv. )  now  he  comes  to  show 
that  it  strikes  surely  and  severely,  and  that  re- 
prieves are  no  pardons. 

I.  Job  here  undertakes  to  set  this  matter  in  a  true 
light;  (y.  11,  12.)  /  will  teach  you.  We  must  not 
disdain  to  learn  even  from  those  who  are  sick  and 
poor,  yea,  and  peevish  too,  if  they  deliver  what  is 
true  and  good.  Observe,  1.  What  he  would  teach 
them;  "That  which  is  with  the  Almighty,"  that  is, 
"the  counsels  and  purposes  of  God  concerning 
wicked  people,  which  are  hid  with  him,  and  which 
you  cannot  hastily  judge  of;  and  the  usual  methods 
of  his  providence  concerning  them:"  This,  says 
Job,  tvill  I  not  conceal.  What  God  has  not  con- 
cealed from  us,  we  must  not  conceal  from  those  we 
are  concerned  to  teach.  Things  revealed  belong  to 
us  and  our  children.  2.  How  he  would  teach  them; 
By  the  hand  of  God,  that  is.  by  his  strength  and 


124 


JOB,  XXVIl. 


asb'stance.  Those  who  undertake  {.o  teach  others 
must  look  to  the  hand  of  God  to  direct  then,  to 
.ipc-n  their  ear,  (Isa.  1.  4.)  and  to  open  their  lips. 
I'a  se  whom  God  teaches  with  a  strong  hand,  are 
best  able  to  teach  others,  Isa.  viii.  11.  3.  What 
reason  they  had  to  learn  those  thin.e;s  which  he  was 
about  to  teach  them;  {y.  12.)  that  it  was  confirmed 
by  their  own  observation;  You  yourselves  have 
si'/'n  it;  (but  what  we  have  heard,  and  seen,  and 
known,  we  have  need  to  be  taught,  that  we  may  be 
perfect  in  our  lesson;)  and  that  it  would  set  them  to 
r!.',iits  in  their  judgment  concerning  him;  "Why 
then  are  ye  thus  altogether  vain,  to  condemn  me 
for  a  wicked  man  because  I  am  afflicted?"  Truth, 
r  ghtly  understood  and  applied,  would  cure  us  of 
that  vanity  of  mind  which  arises  from  our  mistakes. 
That  particularly  which  he  offers  now  to  lay  be- 
fore them,  is,  the  portion  of  a  -wicked  man  with 
God,  particularly  of  opfiressors,  v.  13.  Compare 
ch.  XX.  29.  Their  portion  in  the  world  may  be 
wealth  and  preferment,  but  their  portion  with  God 
is  nun  and  misery.  They  are  above  the  control 
of  any  earthly  power,  it  may  be,  but  the  Almighty 
can  deal  with  them. 

II.  He  does  it,  by  showing  that  wicked  people 
may,  in  some  instances,  prosper,  but  that  ruin  fol- 
lows them  in  those  very  instances;  and  that  is  their 
portion,  that  is  their  heritage,  that  is  it  which  they 
must  abide  by. 

1.  They  may  prosper  in  their  children,  but  ruin 
attends  them.  His  children  perhaps  are  multifilied, 
{v.  14.)  or  magnijied,  so  some;  they  are  very  nu- 
merous, and  are  raised  to  honour  and  great  estates. 
Worldly  people  are  said  to  be  full  of  children; 
(Ps.  xvii.  14.)  and,  as  it  is  in  the  margin  there, 
their  children  are  full.  In  them  the  parents  hope 
to  li\e,  and  in  their  preferment  to  be  honoured. 
But  the  more  children  they  leave,  and  the  greater 
prosperity  they  leave  them  in,  the  more  and  the 
fairer  marks  do  they  leave  for  the  arrows  of  God's 
judgments  to  be  levelled  at:  his  three  sore  judg- 
ments, sword,  famine,  and  fiestilence,  2  Sam.  xxiv. 
13.  (1.)  Some  of  them  shall  c'.e  by  the  sword,  the 
sword  of  war,  perhaps;  they  brought  them  up  to 
live  by  their  sword,  as  Esau;  (Gen.  xxvii.  40.)  and 
these  that  do  so,  commonly  die  by  the  sword,  first 
or  last:  or  by  the  sword  of  justice  for  their  crimes, 
or  the  sword  of  the  murderer  for  their  estates.  (2. ) 
Others  of  them  shall  die  by  famine;  {v.  14.)  His 
offsfiring  shall  not  he  >-alisfied  with  bread.  He 
thought  he  had  secured  to  tliem  large  estates,  but 
it  may  happen  that  they  may  be  reduced  to  poverty, 
so  as  not  to  have  the  necessary  supports  of  life,  at 
least  not  to  live  comfortably.  They  shall  be  so 
needy,  that  they  shall  not  have  a  competency  of 
necessary  food, 'and  so  greedy,  or  so  discontented, 
that  what  they  have  they  shall  not  be  satisfied  with, 
because  not  so  much,  or  not  so  dainty,  as  what  they 
liave  been  used  to.  Ye  eat,  but  ye  have  not  enough. 
Has.  i-  6.  (3.)  Those  that  remain  shall  be  buried 
in  death,  that  is,  shall  die  of  the  plague,  which  is 
called  c/ca/'/i,  (Rev.vi.  8.)  and  be  buried  privately  and 
in  haste,  as  soon  as  they  are  dead,  without  any  soleni- 
nitv :  buried  with  the  burial  of  an  ass;  and  even  their 
widows  shall  not  weefi;  they  shall  not  have  where- 
withal to  put  them  in  mourning.  Or  it  denotes,  that 
these  wicked  men,  as  they  live  undesired,  so  they 
die  unlamented,  and  even  their  widows  will  think 
themselves  happy  that  they  are  got  rid  of  them. 

2.  They  may  prosper  in  their  estates,  but  ruin 
attends  them  too,  tj.  16-. 18.  (1.)  We  vnW  sup- 
l)ose  them  to  be  rich  in  money  and  plate,  in  cloth- 
ing and  furniture;  They  heafi  ufi  silver,  in  abun- 
dance as  the  dust,  and  firefiare  raiment  as  the  clay; 
♦.ney  have  heaps  of  clothes  about  them,  as  plentiful 
as  heaps  of  clay:  or  it  intimates  that  they  have  such 
abundance  of  clothes,  that  they  are  even  a  burthen 


to  them;  they  lade  themselves  with  thick  clay,  Hab. 
ii.  6.  See  what  is  the  care  and  business  of  worldly 
people — To  heap  up  worldly  wealth.  Much  would 
have  more,  until  the  silver  is  cankered,  and  the 
garments  moth-eaten,  Jam.  v.  2,  3.  But  what 
comes  of  it.-*  He  shall  never  be  the  better  for  it 
himself;  death  will  strip  him,  death  will  rob  him, 
if  he  be  not  robbed  and  stripped  sooner,  Luke  xii. 
20.  Nay,  God  will  so  order  it,  that  the  just  shall 
wear  his  raiment,  and  the  innocent  shall  divide  his 
silver.  [1.]  They  shall  have  it,  and  divide  it 
among  themselves;  some  way  or  other,  Providence 
shall  so  order  it,  that  good  men  shall  come  honestly 
by  that  wealth  which  the  wicked  man  came  dis- 
honestly by.  7%e  wealth  of  the  sinner  is  laid  ufi 
for  the  just,  Prov.  xiii.  22.  God  disposes  of  men's 
estates  as  he  pleases,  and  often  makes  their  wills, 
against  their  will.  The  just,  whom  he  hated  and 
persecuted,  shall  have  rule  over  all  his  labour,  and, 
in  due  time,  recover  with  interest  what  was  violent- 
ly taken  from  him.  The  Egyptians'  jewels  were 
the  Israelites'  pay.  Solomon  observes,  (Eccl.  ii. 
26.)  that  God  makes  the  sinners  drudges  to  the 
righteous;  for  to  the  sinner  he  gives  travail  to 
gather  and  heap,  ufi,  that  he  may  give  to  him  that 
is  good  before  God.  [2.]  They  shall  do  good  with 
it;  the  innocent  shall  not  hoard  the  silver,  as  he  did 
that  gathered  it,  but  shall  di\'ide  it  to  the  poor,  shall 

C've  a  fiortion  to  seven,  and  also  to  eight,  which  is 
ying  up  the  best  securities.  Money  is  like  ma- 
nure, good  for  nothing  if  it  be  not  spread.  When 
God  enriches  good  men,  they  must  remember  they 
are  but  stewards,  and  must  give  an  account.  What 
bad  men  bring  a  curse  upon  their  families  with  the 
ill-getting  of,  good  men  bring  a  blessing  upon  their 
families  with  the  well-using  of.  He  that  by  unjust 
gain  increaseth  his  substance,  shall  gather  it  for  him 
that  will  fiity  the  fioor,  Prov.  xxviii.  8.  (2.)  We 
will  suppose  them  to  have  built  them  strong  and 
stately  houses;  but  they  are  like  the  house  which 
the  moth  makes  for  herself  in  an  old  garment,  out 
of  which  she  will  soon  be  shaken,  v.  18.  He  is 
very  secure  in  it,  as  a  moth,  and  has  no  apprehen- 
sion of  danger;  but  it  will  prove  of  as  short  continu- 
ance as  a  booth  which  the  keeper  makes,  which 
will  quickly  be  taken  down  and  gone,  and  his  place 
shall  know  him  no  more. 

3.  Destruction  attends  their  persons,  though  they 
lived  long  in  health,  and  at  ease;  {y.  19.)  The  rich 
man  shall  lie  down  to  sleep,  to  repose  himself  in 
the  abundance  of  his  wealth.  Soul,  take  thine  ease; 
shall  lie  down  in  it  as  his  strong  city,  and  seem  to 
others  to  be  very  happy  and  very  easy;  but  he  shall 
not  be  gathered,  that  is,  he  shall  not  have  his  mind 
composed,  and  settled,  and  gathered  in,  to  enjoy  his 
wealth.  He  does  not  sleep  so  contentedly  as  peo- 
ple think  he  does.  He  lies  down,  but  his  abundance 
will  not  suffer  him  to  slecfi,  at  least  not  so  sweetly 
as  the  labouring  mail,  Eccl.  v.  12.  He  lies  down, 
but  he  is  full  of  tossings  to  and  fro  till  the  dawning 
of  the  day,  and  then  he  opens  his  eyes,  and  he  is 
not;  he  sees  himself,  and  all  he  has,  hastening  awnv, 
as  it  were,  in  the  twinkling  of  an  eye.  His  cares 
increase  his  fears,  and  both  together  make  him 
uneasy;  so  that,  when  we  attend  him  to  his  bed, 
we  do  not  find  him  happy  there.  But,  in  the  close, 
we  are  called  to  attend  his  exit,  and  see  how  mise- 
rable he  is  in  death,  and  after  death. 

(1.)  He  is  miserable  in  death.  It  is  to  him  the 
king  of  terrors,  v.  20,  21.  When  some  mortal  dis- 
ease seizes  him,  what  a  fright  is  he  in!  Terrors 
take  hold  on  him,  as  waters,  as  if  he  were  surround- 
ed by  the  flowing  tides.  He  trembles  to  think  of 
leaving  this  world,  and  much  more  of  removing  to 
another.  This  mingles  sorrow  and  wrath  with  his 
sickness,  as  Solomon  observes,  Eccl.  v.  17.  These 
terrors  put  him  either,  [1.]  Into  a  silent  and  sullen 


JOB,  xxvrii. 


125 


despair;  and  then  the  tempest  of  God's  wrath,  the 
tempest  of  death,  may  be  said  to  steal  him  away  in 
tht  night,  when  no  one  is  aware,  or  takes  any  no- 
tice of  it.  Or,  [2.]  Into  an  open  and  clamorous 
despair;  and  then  he  is  said  to  be  carried  away,  and 
hurled  out  of  his  place,  as  with  a  storm,  and  with 
an  east  wind,  violent,  and  noisy,  and  very  dreadful. 
Death,  to  a  godly  man,  is  like  a  fair  gale  of  wind, 
to  con\  ey  him  to  the  heavenly  country,  but,  to  a 
wicked  man,  it  is  Hke  an  east  wind,  a  storm,  a 
tempest,  that  hurries  him  away,  in  confusion  and 
amazement,  to  destruction. 

(2.)  He  is  miserable  a/?i?r  death.  [1.]  His  soul 
falls  under  the  just  indignation  of  God;  and  the 
terror  of  that  puts  him  into  such  amazement  at  the 
approach  of  death;  (r.  22.)  For  God  shall  cast 
xifion  him,  and  not  sjiare.  While  he  lived,  he  had 
the  benefit  of  sparing  mercy;  but  now  the  day  of 
(iod's  patience  is  over,  and  he  will  not  spare,  but 
j)our  out  upon  him  the  full  vials  of  his  wrath.  What 
God  casts  down  upon  a  man,  there  is  no  flying  from, 
nor  bearing  up  under.  We  read  of  his  casting  down 
great  stones  from  heaven  upon  the  Canaanites, 
(Josh.  X.  11.)  which  made  terrible  execution 
among  them;  but  what  was  that  to  his  casting  down 
his  anger  in  its  full  weight  upon  the  sinner's  con- 
science, like  the  talent  of  lead?  Zech.  v.  7,  8.  The 
damned  sinner,  seeing  the  wrath  of  God  break  in 
upon  him,  would  fain  flee  out  of  his  hand;  but  he 
cannot;  the  gates  of  hell  are  locked  and  barfed,  and 
the  great  gulf  fixed,  and  it  will  be  in  vain  to  call  for 
the  shelter  of  rocks  and  mountains.  Those  who 
will  not  be  persuaded  now  to  fly  to  the  arms  of  di- 
vine grace,  which  are  stretched  out  to  receive 
them,  will  not  be  able  to  flee  from  the  arms  of  divine 
wrath,  which  will  shortly  be  stretched  out  to  de- 
stroy them.  [2.]  His  memory  falls  under  the  just 
indignation  ojall  mankind ;  {y.  23.)  Men  shall  clap, 
their  hands  at  him,  that  is,  they  shall  rejoice  in  the 
judgments  of  God,  by  which  he  is  cut  off,  and  be 
well  pleased  in  his  fall.  When  the  wicked  fierish, 
there  is  shouting,  Prov.  xi.  10.  Wlien  God  buries 
him,  men  shall  hiss  him  out  of  his  place,  and  leave 
on  his  name  perpetual  marks  of  infamy.  In  the 
same  place  where  he  has  been  caressed  and  cried 
up,  lie  shall  be  laughed  at,  (Ps.  lii.  6.)  and  his  ashes 
shall  be  trampled  on. 

CHAP.  XXVIII. 

The  strain  of  this  chapter  is  very  unlike  the  rest  of  this 
book.  Job  forgets  his  sores,  and  all  his  sorrows,  and 
talks  like  a  philosopher,  or  a  virtuoso.  Here  is  a  great 
deal  both  of  natural  philosophy  and  moral  in  this  dis- 
course; but  the  question  is,  How  does  it  come  here? 
Doubtless,  it  was  not  merely  for  an  amusement,  or  di- 
version from  the  controversy;  though,  if  it  had  been 
only  so,  perhaps  it  had  not  been  much  amiss.  When 
disputes  grow  hot,  better  lose  the  question  than  lose  our 
temper.  But  this  is  pertinent,  and  to  the  business  in 
band.  Job  and  his  friends  had  been  discoursing  about 
tne  dispensations  of  Providence  toward  the  wicked  and 
the  righteous.  Job  had  showed  that  some  wicked  men 
live  and  die  in  prosperity,  while  others  are  presently  and 
C'penly  arrested  by  the  judgments  of  God.  But,  if  any 
ask  the  reason  why  some  are  punished  in  this  world,  and 
not  others,  they  must  be  told  it  is  a  question  that  cannot 
be  resolved.  The  knowledge  of  the  reasons  of  state,  in 
•  iod's  government  of  the  world,  is  kept  from  us,  and  we 
must  neither  pretend  to  it,  nor  reach  after  it.  Zophar 
had  wished  that  God  would  show  Job  the  secrets  of  wis- 
dom, ch.  xi.  6.  No,  says  Job,  secret  things  belong  not 
to  us,  but  things  revealed,  Deut.  xxis.  29.  And  here 
he  shows,  I.  Concerning  worldly  wealth,  how  industri- 
ously that  is  sought  for,  and  pursued,  by  the  children  of 
men,  what  pains  they  take,  what  contrivances  they  have, 
and  what  hazards  they  run,  to  get  it,  v.  1  . .  11.  II. 
Concerning  wisdom,  v.  12.  In  general,  the  price  of  it  is 
very  great;  it  is  of  inestimable  value,  v.  15..  19.  The 
place  of  it  is  very  secret,  v.  14,  20,  22.  In  particular, 
there  is  a  wisdom  which  is  hid  in  God,  (v.  23.  .27.)  and 
'here  is  a  wisdom  which  is  revealed  to  the  children  of 


men,  v.  28.  Our  inquiries  into  the  former  must  be 
checked,  into  the  latter  must  be  quickened,  for  that  is  it 
which  is  our  concern. 

1.  CI  URELY  there  is  a  vein  for  the  sil- 
1^  ver,  and  a  place  for  gold  ivhere  they 
fine  it.  2.  Iron  is  taken  out  of  the  earth, 
and  brass  is  molten  out  of  the  stone.  3. 
He  setteth  an  end  to  darkness,  and  search- 
eth  out  all  perfection:  the  stones  of  dark- 
ness, and  the  shadow  of  death.  4.  The 
flood  breaketh  out  from  the  inhabitant ; 
even  the  waters  forgotten  of  the  foot :  they 
are  dried  up,  they  are  gone  away  from 
men.  5.  As  for  the  earth,  out  of  it  cometh 
bread ;  and  under  it  is  turned  up  as  it  were 
fire.  6.  The  stones  of  it  are  the  place  of 
sapphires;  and  it  hath  dust  of  gold.  7. 
There  is  a  path  which  no  fowl  knoweth,  and 
which  the  vulture's  eye  hath  not  seen :  8. 
The  lion's  whelps  have  not  trodden  it,  nor 
the  fierce  lion  passed  by  it.  9.  He  putteth 
forth  his  hand  upon  the  rock ;  he  overturn- 
eth  the  mountains  by  the  roots.  10.  He 
cutteth  out  rivers  among  the  rocks ;  and  his 
eye  seeth  every  precious  thing.  11.  He 
bindeth  the  floods  from  overflowing;  and 
the  thin^  that  is  hid  bringeth  he  forth  to 
light. 

Here  Job  shows,  1.  What  a  great  way  the  wit 
of  man  may  go,  in  diving  into  the  depths  of  nature, 
and  seizing  the  riches  of  it;  what  a  great  deal  of 
knowledge  and  wealth  men  may,  by  their  ingenious 
and  industrious  searches,  make  themselves  mas- 
ters of.  But  does  it  therefore  follow  that  men  may, 
by  their  wit,comprehend  the  I'easons  why  some  wick- 
ed people  prosper,  and  others  are  punished,  why 
some  good  people  prosper,  and  others  are  afflicted? 
No,  by  no  means.  The  caverns  of  the  earth  may 
be  discovered,  but  not  the  counsels  of  heaven.  2. 
What  a  great  deal  of  care  and  pains  worldly  men 
take  to  get  riches.  He  had  observed  concerning  the 
wicked  man,  {ch.  xxvii.  16. )  that  he  heaped  ufi  silver 
as  the  dust;  now  here  he  shows  whence  that  silver 
came,  and  how  it  was  come  by,  which  he  is  so  fond 
of,  to  show  what  little  reason  wicked  rich  men  have 
to  be  proud  of  their  wealth  and  pomp.  Observe 
here, 

I.  The  wealth  of  this  world  is  hid  in  the  earth. 
Thence  the  silver  and  the  gold,  which  afterward 
they  refine,  are  fetched,  v.  1.  There  it  lay  mixed 
with  a  great  deal  of  dirt  and  dross,  like  a  worthless 
thing,  of  no  more  account  than  common  earth;  and 
abundance  of  it  will  so  lie  neglected,  till  the  earth 
and  all  the  works  therein  shall  be  burned  up.  Holy 
Mr.  Herbert,  in  his  poem  called  Avarice,  takes  no- 
tice of  Inis,  to  shame  men  out  of  the  love  of  money 

Money,  thou  bane  of  bliss,  thou  source  of  woe, 
Whence  com'st  thou,  that  thou  an  so  fresh  and  fine? 

t  know  thy  pareotapio  is  base  and  low  ; 
Man  found  thee  poor  and  dirty  in  a  mine. 

Surely  thou  did'st  so  little  contribute 
To  this  creat  kingdom  which  thou  now  hast  got. 

That  he  was  fain,  when  thou  wast  destitute. 
To  dig  thee  out  of  thy  dark  cave  and  grot. 

Man  calleth  thee  his  wealth;  who  made  thee  rich, 
And  while  he  digs  out  thee,  falls  in  the  ditch. 

Iron  and  brass,  less  costly,  but  more  ser\  iceable, 
metals,  are  taken  out  of  the  earth,  (t.  2.)  and  are 


126 


JOB,  xxvm. 


there  found  in  great  abundance,  which  abates  their 
price  indeed,  but  is  a  gre.it  kindness  to  man,  who 
could  much  better  be  without  gold  than  without  iron. 
Nay,  one  of  the  earth  comes  bread,  that  is,  l)read- 
corn,  the  necessary  support  of  life,  v.  5.  Thence 
man's  maintenance  is  fetched,  to  remind  him  of  his 
own  original;  he  is  of  the  earth,  and  is  hastening  to 
the  eartli.  Under  it  is  turned  ufi  as  it  were  Jire; 
precious  stones,  that  sparkle  as  fire;  brimstone,  that 
IS  apt  to  take  fire;  coal,  that  is  proper  to  feed  fire. 
As  we  have  our  food,  so  we  have  our  fuel,  cut  out 
of  the  e.irth.  There  the  sapphires  and  other  i^ems 
are,  and  thence  gold-dust  is  digged  up,  v.  6.  The 
wisdom  of  the  Creatoi-  has  placed  these  things,  1. 
Out  of  our  sight,  to  teach  us  not  to  set  our  eyes  ui)on 
them,  Prov.  xxiii.  5.  2.  Under  our  feet,  to  teach 
us  not  to  lav  them  in  our  bosoms,  nor  to  set  our  hearts 
upon  them,  l)ut  to  trample  upon  them,  with  a  holy 
contempt.  See  how  full  the  earth  is  of  God's  riches, 
(Ps.  civ.  24.)  and  infer  thence,  not  only  how 
great  a  God  he  is,  whose  the  earth  is,  and  the  fulness 
thereof,  (Ps.  xxiv.  1.)  but  how  full  heaven  must 
needs  be  of  God's  riches,  which  is  the  city  of  the  great 
King,  in  comparison  with  which  this  earth  is  a  poor 
countrv. 

II.  The  wealth  that  is  hid  in  the  earth  cannot  be 
come  at  but  with  a  great  deal  of  difficulty.  It  is 
hard  to  be  found  out;  there  is  but  here  and  there  a 
vein  for  the  silver,  V.  1.  The  precious  stones,  though 
bright  tliemselves,  yet,  because  buried  in  obscurity 
and  out  of  sight,  are  called  stones  of  darkness,  and 
the  shadow  of  death.  Men  may  search  long  before 
they  light  on  them;  when  found  out,  they  are  hard 
to  be  fetched  out;  men's  wits  must  be  set  on  work 
to  contrive  ways  and  means  to  get  this  hid  treasure 
into  their  hands;  they  must,  with  their  lamps,  set  an 
end  to  darkness;  and  if  one  expedient  miscarry,  one 
method  fail,  they  must  try  another,  till  they  have 
searched  out  all  perfection,  and  turned  every  stone 
to  effect  it,  v.  3.  They  must  grapple  with  subtei'- 
raneous  waters,  {v.  4,  10,  11.)  and  force  their  way 
througli  rocks  which  are,  as  it  were,  the  roots  of  the 
mountains,  v,  9.  Now  Ciod  has  made  the  getting  of 
gold  and  silver,  and  precious  stones,  so  difficult,  (1.) 
For  the  exciting  and  engaging  of  industry.  Dii  la- 
boribus  ovinia  vendmit — JMbour  is  the  price  which 
the  i^ods  affix  to  all  things.  If  valuable  things 
were  too  easilv  come  bv,  men  would  never  learn  to 
lake  pains.  But  the  difficulty  of  gaining  the  riches 
of  this  earth,  may  suggest  to  us  what  violence  the 
kingdom  of  heaven  suffers.  (2.)  For  the  checking 
and  restraining  of  pomp  and  luxury.  What  is  for 
necessity  is  had  with  a  little  labour  from  the  surface 
of  the  earth;  but  what  is  for  ornament  must  be  dug 
with  a  great  deal  of  pains  out  of  the  bowels  of  it. 
To  be  fed  is  chea]),  but  to  be  fine  is  chargeable. 

III.  Though  the  suljterraneous  wealth  is  thus 
hard  to  come  by,  yet  men  will  have  it.  He  that 
loves  silver,  is  not  satisfied  with  silver,  and  yet  is  not 
satisfied  without  it;  but  they  that  have  much  must 
needs  have  more.  See  here,  1.  What  inventions 
men  have  to  get  this  wealth.  They  search  out  all 
fierfecticn,  v.  3.  They  have  arts  and  engines  to  dry 
up  the  waters,  and  carry  them  off,  when  they  break 
in  upon  them  in  their  mines,  and  threaten  to  dix)wn 
the  work,  v.  4.  They  have  pumps,  and  pipes,  and 
canals,  to  clear  their  way,  and,  obstacles  being  re- 
moved, they  tread  the  fiath  which  no  fowl  Icnoweth, 
(r.  7,  8. )  unseen  by  the  vulture's  eye,  which  is  pier- 
cing and  quick-sighted,  and  untrodden  by  the  lion's 
whelps,  whicli  traverse  all  the  paths  of  the  wilder- 
ness. 2.  Wliat  pains  men  take,  and  what  vast  charge 
they  are  at,  to  get  Miis  wealth.  They  work  their 
way  througii  the  rorks,  and  undermine  the  moun- 
tains, V.  10.  3.  Whit  hazards  thev  run.  They 
that  dig  in  tlie  mines  have  tlieir  lives  in  their  hands; 
for  they  are  obliged  to  bind  the  floods  from  overflow- 


ing, {v.  11.)  and  are  continually  in  danger  of  bemg 
suffocated  by  damps,  or  cruslied  or  buiicd  alive  by 
the  fall  of  the  earth  upon  them.  See  how  foolish 
man  adds  to  his  own  burthen;  lie  is  sentenced  to 
eat  bread  in  the  sweat  of  his  face.  But  as  if  th.tt 
were  not  enough,  he  will  get  gold  and  sih  er  at  the 
peril  of  his  life;  thougli  the  more  is  gotten,  tlie  less 
valuable  it  is;  fur,  in  Solomon's  time,  silver  was  as 
stones.  But,  4.  Ot)ser\  e  what  it  is  tliat  carries  men 
through  all  this  toil  and  peril.  Their  eye  sees  every 
ftrecious  thing,  v.  10.  Silver  and  gold  are  precious 
things  with  them;  and  they  have  them  in  their  eye 
in  all  their  pursuits;  they  fancy  they  see  them  glit- 
tering Ijefore  their  faces,  and,  in  the  prospect  of  lay- 
ing hold  on  them,  they  make  nothing  of  all  these  dif- 
ficulties; for  they  make  something  of  it  at  last;  that 
which  is  hid  bringeth  he  forth  to  light, v.  11.  What 
was  hid  under  ground,  is  laid  upon  the  iiank;  the 
metal  that  was  hid  in  the  ore,  is  refined  from  its 
dross,  and  brought  forth  pure  out  of  the  furnace; 
and  then  he  thinks  his  pains  well  bestowed.  Go  to 
the  miners,  then,  thou  sluggard  in  religion,  consider 
their  ways,  and  be  wise.  Let  their  courage,  dili- 
gence, and  constancy  in  seeking  the  wealth  that 
perisheth,  shame  us  out  of  slothfulness  and  faint- 
heartedness in  laboring  for  the  true  riches.  How 
much  better  is  it  to  get  wisdom  than  gold!  How 
much  easier  and  safer!  Yet  gold  is  sought  for,  but 
grace  neglected.  Will  the  hopes  oi  firecious  things 
out  of  the  earth,  (so  they  call  them,  though  really 
they  are  paltry  and  perishing,)  be  such  a  spur  to 
industry,  and  shall  not  the  certain  prospect  of  truly 
precious  things  in  heaven  be  much  more  so? 

1 2.  But  wlieie shall  wisdom  be  found?  and 
where  is  the  place  of  understanding?  13. 
Man  knoweth  not  the  price  thereof;  nei- 
ther is  it  found  in  the  land  of  the  living. 
14.  The  depth  saith,  // />  not  in  me:  and 
the  sea  saith,  //  is  not  with  me.  1 5.  It  can- 
not be  gotten  for  gold,  neither  shall  silvei 
be  weighed  for  the  price  thereof.  1 6.  It 
cannot  be  valued  with  the  gold  of  Ophir, 
with  the  precious  onyx,  or  the  sapjihire.  1 7. 
The  gold  and  the  crystal  cannot  equal  it : 
and  the  exchange  of  it  s/in//  vol  i«/b/' jewels 
of  fine  gold.  1 8,  No  mention  shall  be  made 
of  coral,  or  of  pearls :  for  the  price  of  wisdom 
is  above  rubies.  1 9.  The  topaz  of  Ethio- 
pia shall  not  equal  it,  neither  shall  it  be  va- 
lued with  pure  gold. 

Job,  having  spoken  of  the  wealth  of  the  world, 
which  men  put  such  a  value  upon,  and  take  so  much 
pains  for,  here  comes  to  speak  of  another  more  va- 
luable jewel,  and  that  \s,wisdom  and  understanding, 
the  knowing  and  enjoying  of  God  and  ourselves. 
They  that  found  out  all  those  ways  and  means  to  en- 
rich themselves,  thought  themselves  very  wise;  but 
Job  will  not  own  that  to  be  wisdom:  he  supposes 
them  to  gain  their  point,  and  to  bring  to  light  what 
they  sought  for,  (x;.  11.)  and  yet  asks.  Where  is  wis- 
dotn?  For  it  is  not  here;  this  their  way  is  their 
folly.  We  must  therefore  seek  it  somewhere  else, 
and  it  will  be  found  nowhere  but  in  the  principles 
and  practices  of  religion.  There  is  more  tnie  know- 
ledge, satisfaction,  and  happiness,  in  sound  divinity, 
which  shows  us  the  way  to  the  joys  of  heaven,  than 
in  natural  philosophy,  or  mathematics,  which  help 
us  to  find  a  way  into  the  bowels  of  the  earth. 

Two  things  cannot  be  found  out  concerning  this 
wisdom. 

1.  The  price  of  it,  for  that  is  inestimable;  its 


JOB,  XXVIII. 


191 


worth  is  infinitely  more  than  all  the  riches  in  this 
world.  Man  knows  not  the  price  thereof,  [y.  13.) 
that  is,  1.  Few  put  a  due  value  upon  it.  Men  know 
not  the  woith  of  it,  its  innate  excellency,  their  need 
of  it,  and  of  what  unspeakable  advantage  it  will  be 
to  them;  and  therefore,  though  they  ha\e  many  a 
price  in  their  hand  to  get  this  wisdom,  yet  they 
have  710  heart  to  it,  Prov.  xvii.  16.  The  cock  in 
the  fable  knew  not  the  value  of  the  precious  stone 
he  found  in  the  dunghill,  and  therefore  would  rather 
ha\  e  lighted  on  a  barley-corn.  Men  know  not  the 
worth  of  grace,  and  therefore  will  take  no  pains  to 
get  it.  2.  None  can  possibly  give  a  valuable  con- 
sideration for  it,  with  all  the  wealth  this  world  can 
furnish  them  with.  This  Job  is  large  upon,  (x*.  15,&c.) 
where  he  makes  an  inventory  of  the  Bona  notabilia 
^The  most  valuable  treasures  of  this  world:  gold 
is  five  times  mentioned,  sil\  er  comes  in  also,  and 
then  divers  precious  stones,  the  onyx  and  sapphire, 
pearls  and  rubies,  and  the  topaz  of  Ethiopia;  these 
are  the  things  that  are  highest  prized  in  the  world's 
markets:  but  if  a  man  would  give,  not  only  these, 
heaps  of  these,  but  all  the  substance  of  his  house, 
all  he  is  worth  in  the  world,  for  wisdom,  it  would 
utterly  be  contemned:  these  may  give  a  man  some 
advantage  in  seeking  wisdom,  as  they  did  to  Solo- 
mon, but  there  is  no  purchasing  wisdom  with  these. 
It  IS  a  gift  of  the  Holy  Ghost,  which  cannot  be  bought 
ivith  money,  Acts  viii.  20.  As  it  does  not  run  in  the 
blood,  and  thus  come  to  us  by  descent,  so  it  cannot 
be  got  for  money,  nor  does  it  come  to  us  by  purchase. 
Spiritual  gifts  are  conferred  without  money  and 
without  price,  because  no  money  can  be  a  price  for 
them.  Wisdom  is  likewise  a  more  valuable  gift  to 
him  that  has  it,  makes  him  richer  and  happier,  than 
gold  or  precious  stones.  It  is  better  to  get  wisdom 
than  gold.  Gold  is  another's,  wisdom  our  own;  gold 
is  for  the  body  and  time,  wisdom  is  for  the  soul  and 
eternity.  Let  that  which  is  most  precious  in  God's 
account,  be  so  in  ours.     See  Prov.  iii.  14,  &c. 

II.  The  place  of  it,  for  that  is  undiscoverable. 
Where  shall  wisdom  be  found?  v.  12.     He  asks  this, 

1.  As  one  that  truly  desired  to  find  it.  This  is  a 
question  we  should  all  put;  while  the  most  of  men 
are  asking,  "Where  shall  money  be  found?"  we 
should  ask,  Where  may  wisdom  be  found?  that  we 
may  seek  it  and  find  it;  not  vain  philosophy,  or  car- 
nal policy,  but  true  religion;  for  that  is  the  only  true 
wisdom,  that  is  it  which  best  improves  our  faculties, 
and  best  secures  our  spiritual  and  eternal  welfare. 
This  is  that  which  we  should  cry  after,  and  dig  for, 
Prov,  ii.  3,  4. 

2.  As  one  that  utterly  despaired  of  finding  it  any 
where  but  in  God,  and  any  way  but  by  di\  ine  reve- 
lation. It  is  not  found  in  this  land  of  the  living,  v.  13. 
We  cannot  attain  to  a  right  understanding  of  God 
and  his  will,  of  ourselves,  and  our  duty,  and  inte- 
rest, by  reading  any  books  or  men,  but  by  reading 
God's  book  and  the  men  of  God.  Such  is  the  de- 
generacy of  human  nature,  that  there  is  no  true 
wisdom  to  be  found  with  any  but  those  who  are  born 
again,  and  who,  through  grace,  partake  of  the  di- 
vine nature.  As  for  others,  even  the  most  mge- 
nious  and  industrious,  they  can  tell  us  no  tidings  of 
this  lost  wisdom.  (1. )  Ask  the  miners,  and  by  them 
the  depth  will  say,  It  is  not  in  me,  v.  14.  Those  who 
dig  into  the  bowels  of  the  earth,  to  rifle  the  treasures 
there,  cannot  in  these  dark  recesses  find  this  rare 
jewel,  nor  with  all  their  art  make  themselves  mas- 
ters of  it.  (2.)  Ask  the  mariners,  and  by  them  the 
sea  will  say.  It  is  not  in  me.  It  can  never  be  got 
either  by  trading  on  the  waters,  or  diving  into  them; 
can  never  he  sucked  from  the  abundance  of  the  seas, 
or  the  treasures  hid  in  the  sand.  Where  there  is  a 
ve'n  for  the  silver,  there  is  no  vein  for  wisdom,  none 
for  grace.  Men  can  more  easily  break  through  the 
difficulties  they  meet  with  in  getting  worldly  wealth, 


than  through  those  they  meet  with  in  getting  hea- 
venly wisdom;  and  they  will  take  more  pains  to 
learn  how  to  live  in  this  world,  than  how  to  live 
forever  in  a  better  world.  So  blind  and  foolish  is 
man  become,  that  it  is  in  vain  to  ask  him.  Where 
is  the  place  of  wisdom,  and  which  is  the  road  thai 
leads  to  it? 

20.  Whence  then  cometh  wisdom?  and 
where  w  the- place  of  understanding?  21. 
Seeing  it  is  hid  from  the  eyes  of-  all  living, 
and  kept  close  from  the  fowls  of  the  air. 
22.  Destruction  and  death  say,  We  have 
heard  the  fame  thereof  with  our  ears.  23. 
God  understandeth  the  way  thereof,  and  he 
knoweth  the  place  thereof.  24.  For  he 
looketh  to  the  ends  of  the  earth,  and  s^eth 
under  the  whole  heaven  ;  25.  To  make  the 
weight  for  the  winds ;  and  he  weigheth  the 
waters  by  measure.  26.  When  he  made  a 
decree  for  the  rain,  and  a  way  for  the  light- 
ning of  the  thunder;  27.  Then  did  he  see 
it,  and  declare  it ;  he  prepared  it,  yea,  and 
searched  it  out.  28.  And  unto  man  he  said, 
Behold,  the  fear  of  the  Lo  rd,  that  is  wisdom ; 
and  to  depart  from  evil  is  understanding. 

The  question  which  he  had  asked,  {v.  12. )  he  asks 
again  here;  for  it  is  too  worthy,  too  weighty,  to  be 
let  fall,  until  we  speed  in  the  inquiry.  Concerning 
this,  we  must  seek  till  we  find,  till  we  get  some  sa- 
tisfactory account  of  it.  By  a  diligent  prosecution 
of  this  inquiry,  he  brings  it,' at  length,  to  this  issue; 
that  there  is  a  twofold  wisdom;  one  hid  in  God, 
which  is  secret,  and  belongs  not  to  us;  the  other 
made  known  by  him,  and  revealed  to  man,  which 
belongs  to  us  and  to  our  children. 

I.  The  knowledge  of  God's  secret  will,  the  will  of 
his  providence,  is  out  of  our  reach,  and  what  God 
has  reserved  to  himself:  it  belongs  to  the  Lord  our 
God.  To  know  the  particulars  of  what  God  will 
do  hereafter,  and  the  reasons  of  what  he  is  doing 
now,  is  the  knowledge  he  first  speaks  of. 

1.  This  knowledge  is  hid  from  us:  it  is  high, 
we  cannot  attain  unto  it;  (v.  21,  22.)  It  is  hid  from 
the  eyes  of  all  lix'ing,  even  of  philosophers,  politi- 
cians, and  saints;  it  is  kept  close  from  the  fowls  of 
the  air;  though  they  fly  high  and  in  the  open  firma- 
ment of  heaven,  though  they  seem  somewhat  nearer 
that  upper  world  where  the  source  of  this  wisdom  is, 
though  their  eyes  behold  afar  off,  (cA.  xxxix.  29. )  yet 
they  cannot  penetrate  into  the  counsels  of  God.  No; 
man  is  wiser  than  the  fowls  of  heaven,  and  yet  comes 
short  of  this  wisdom.  Even  those  who,  in  their  specu- 
lations, soar  highest,  and  think  themselves,  like  the 
fowls  of  the  air,  above  the  heads  of  other  people, 
yet  cannot  pretend  to  this  knowledge.  Job  and  his 
friends  had  been  arguing  about  the  methods  and 
reasons  of  the  dispensations  of  Providence  in  the 
government  of  the  world:  "What  fools  are  we" 
(says  Job)  "  to  fight  in  the  dark  thus;  to  dispute 
about  that  which  we  do  not  understand!"  The  line 
and  plummet  of  human  reason  can  never  fathom  the 
abyss  of  the  divine  counsels.  Who  can  undertake 
to  give  the  rationale  of  Providence,  or  account  for 
the  maxims,  measure,  and  methods,  of  God's  govern- 
ment, those  arcana  imperii — the  cabinet  counsels  of 
divine  wisdom?  Let  us  then  be  content  not  to  know 
the  future  events  of  Providence,  until  time  discover 
them,  (Acts  i.  7. )  and  not  to  know  the  secret  reasons 
of  Providence,  until  eternity  discover  them.  God 
is  now  a  God  that  hideth  himself;  (Isa.  xlv.  15.) 
clouds  and  darkness  are  round  about  hiin.    Though 


128 


JOB,  xxvin. 


this  wisdom  be  hid  from  all  living,  yet  destruction 
and  death  say,  We  have  heard  the  fame  of  it;  though 
they  cannot  give  an  account  of  it  themselves,  (for 
there  is  no  wisdom,  nor  device,  nor  knonvledge  at 
allin  the  grave,  much  lessthis,)yet  there  is  a  world 
on  the  other  side  death  and  the  grave,  on  which 
those  dark  regions  border,  and  to  which  we  must 
pass  through  them,  and  there  we  shall  see  clearly 
Avhat  we  are  now  in  the  dark  about.  "  Have  a  little 
patience,"  says  death  to  the  inquisitive  soul,  "  I  will 
letch  thee  shortly  to  a  place  wliere  even  this  wis- 
dom will  be  found."  When  the  mystery  of  God 
shall  be  finished,  it  will  be  laid  open,  and  we  shall 
know  as  we  are  known;  when  the  veil  of  flesh  is  rent, 
and  the  interposing  clouds  are  scattei'ed,  we  shall 
know  what  God  does,  though  we  know  not  now, 
John  xiii.  7. 

2.  This  knowledge  is  hid  in  God,  as  the  apostle 
speaks,  (Eph.  iii.  9.)  Known  unto  God  are  all  his 
•works,  thf  ugh  they  are  not  known  to  us,  Acts  xv. 
18.  There  are  good  reasons  for  what  he  does,  though 
we  cannot  assign  them;  {v.  23.)  God  understands 
the  way  thereof.  Men  sometimes  do  they  know  not 
what,  but  God  never  does.  Men  do  what  they  did 
not  design  to  do;  new  occurrences  put  them  upon 
new  counsels,  and  oblige  them  to  take  new  mea- 
sures: but  God  does  all  according  to  the  purpose 
which  he  purposed  in  himself,  and  which  he  never 
alters.  Men  sometimes  do  that  which  they  cannot 
give  a  good  reason  for,  but  in  every  will  of  God 
there  is  a  counsel:  he  knows  both  what  he  does, 
and  why  he  does  it;  the  whole  series  of  events,  and 
the  order  and  place  of  every  occurrence.  This 
knowledge  he  has  in  perfection,  but  keeps  to  him- 
self 

Two  reasons  are  here  given  why  God  must  needs 
understand  his  own  way,  and  he  only; 

(1.)  Because  all  events  are  now  directed  by  an 
all-seeing  and  almighty  Providence,  v.  24,  25.  He 
that  governs  the  world,  is  [1.]  Omniscient :  /or  Ae 
looks  to  the  ends  of  the  earth,  both  in  place  and  time; 
distant  ages,  distant  regions,  are  under  his  view. 
We  do  not  understand  our  own  way,  much  less  can 
we  understand  God's  way,  because  we  are  short- 
sighted; how  little  do  we  know  of  what  is  doing  in 
the  world,  much  less  of  what  will  be  done !  But  the 
eyes  of  the  Lord  are  in  every  place;  nay,  they  run 
to  and  fro  through  the  earth:  nothing  is,  or  can  be, 
hid  from  him;  and  tlierefore  the  reasons  why  some 
wicked  people  prosper  remarkably,  and  others  are 
remarkablv  punished  in  this  world,  which  are  secret 
to  us,  are  known  to  him.  One  day's  events,  and 
one  man's  aflFairs,  have  such  a  reference  to,  and  such 
a  dependence  upon,  another's,  that  He  only,  to  whom 
all  events  and  all  affairs  are  naked  and  open,  and 
who  sees  the  whole  at  one  entire  and  certain  view, 
is  a  competent  Judge  of  every  part.  [2.]  He  is  om- 
nipotent; he  can  do  every  thing,  and  is  \'ery  exact  in 
all  he  does.  For  proof  of  this,  he  mentions  the  winds 
and  waters,  v.  25.  What  is  lighter  than  the  wind? 
Yet  God  liath  ways  of  poising  it;  he  knows  how 
to  make  the  ivcight  for  the  winds,  which  he  brings 
out  of  his  treasuries,  (Ps.  cxxxv.  7.)  keeping  a  very 
particular  account  of  what  he  draws  out,  as  men  do 
of  what  they  pay  out  of  their  treasuries,  not  at  ran- 
dom, as  men  bring  out  of  their  tr;ish.  Nothing  sen- 
sible is  to  us  more  unaccountable  than  the  wind;  we 
hear  the  sound  of  it,  yet  cannot  tell  whence  it  comes, 
or  whither  it  goes:  but  God  gives  it  out  by  weight, 
wisely  ordering  both  from  what  point  it  shall 
blow,  and  with  what  strength.  The  waters  of  the 
sea,  and  the  rain  waters,  he  both  weighs  and  mea- 
sures; allotting  the  proportion  of  every  tide  and 
every  shower.  A  great  and  constant  communica- 
tion there  is  between  clouds  and  seas,  the  waters 
above  the  firmament  and  those  under  it;  vapours  go 
up,  rains  come  down,  air  is  condensed  into  water. 


water  rarified  into  air:  but  the  gi-eat  God  keeps  an 
exact  account  of  all  the  stock  with  which  this  trade 
is  carried  on  for  the  public  benefit,  and  sees  that 
none  of  it  be  lost.  Now  if,  in  these  things.  Provi- 
dence be  so  exact,  how  much  more  in  dispensing 
fiowns  and  favours,  rewards  and  punishments,  to 
the  children  of  men,  according  to  the  i-ules  of  equity ! 

(2.)  Because  all  events  were,  from  eternity,  de- 
signed and  determined  by  an  infallible  prescience, 
and  immutable  decree,  v.  26,  27.  When  he  settled 
the  course  of  nature,  he  foreordained  all  the  ope- 
rations of  his  government. 

[1.]  He  settled  the  course  of  nature;  for  this,  he 
mentions  a  decree  for  the  rain,  and  a  way  for  the 
thunder  and  lightning:  the  general  manner  and  me- 
thod, and  the  particular  uses  and  tendencies,  of  these 
strange  performances,  b<~th  their  causes  and  their 
effects,  were  appointed  by  the  divine  purpose;  hence 
he  is  said  to  fire/iare  lightnings  for  the  rain,  Ps. 
cxxxv.  7.     Jer.  x.  13. 

[2.]  When  he  did  that,  he  laid  all  the  measures 
of  his  providence,  and  drew  an  exact  scheme  of  the 
whole  work  from  first  to  last:  then,  from  eternity, 
did  he  see  in  himself,  and  declare  to  himself,  the  plan 
of  his  proceedings;  then  he  prepared  it,  fixed  it, 
and  established  it,  set  every  thing  in  readiness  for 
all  his  works;  so  that,  when  any  thing  was  to  be 
done,  nothing  was  to  seek,  nor  could  any  thing  \m- 
foreseen  occur,  to  put  it  either  out  of  its  method,  or 
out  of  its  time,  for  all  was  ordered  as  exactly  as  if  he 
had  studied  it,  and  searched  it  out;  so  that,  what 
ever  he  does,  nothing  can  be  put  to  it,  or  *aken  from 
it,  and  therefore  shall  be  for  ener,  Eccl.  iii.  14. 
Some  make  Job  to  speak  of  wisdom  here  as  a  per- 
son, and  translate  it.  Then  he  saw  her,  and  showed 
her,  ijfc.  and  then  it  is  parallel  with  that  of  Solomon, 
concerning  the  essential  Wisdom  of  the  Father,  the 
eternal  Word,  Prov.  viii.  22,  &c.  Before  the  earth 
was,  then  was  I  by  him,  John  i.  1,  2. 

n.  The  knowledge  of  God's  revealed  will,  the 
will  of  his  precept,  and  this  is  within  our  reach;  it 
is  level  to  our  capacity,  and  will  do  us  good;  {x>.  28.) 
Unto  man  he  said.  Behold,  the  fear  of  the  Lord,  that 
is  wisdom.  Let  it  not  be  said,  that,  when  God  con- 
cealed his  counsels  from  man,  and  forbade  him  that 
tree  of  knowledge,  it  was  because  he  grudged  him 
any  thing  that  would  contribute  to  his  real  bliss  and 
satisfaction;  no,  he  let  him  know  as  much  as  he  was 
concerned  to  know  in  order  to  his  duty  and  happi- 
ness: he  shall  be  intrusted  with  as  much  of  his 
sovereign  mind  as  was  needful  and  fit  for  a  subject, 
but  he  must  not  think  himself  fit  to  be  a  privy-coun 
sellor.  He  said  toj^dam,  so  some,  to  the  first  man, 
in  the  day  in  which  he  was  created;  he  toid  him 
plainly,  it  was  not  for  him  to  amuse  himself  with 
over-curious  searches  into  the  mysteries  of  creation, 
nor  to  pretend  to  solve  all  the  phenomena  of  nature; 
he  would  find  it  neither  possible  nor  profitable  to  do 
so.  No  less  wisdom  (says  Archbishop  Tillotson) 
than  that  which  made  the  world,  can  thoroutrhlv 
understand  the  philosophy  of  it.  But  let  him  look 
upon  this  as  his  wisdom,  To  fear  the  I^ord  nnd  to 
depart  from  evil;  let  him  learn  that,  and  he  is 
learned  enough,  let  this  knowledge  serve  his  turn. 
When  God  forbade  man  the  tree  of  knowledge,  he 
allowed  him  the  tree  of  life,  and  this  is  that  tvfc. 
Prov.  iii.  18.  We  cannot  attain  t'ue  wisdom  hut  hv 
divine  revelation;  The  Lord  giveth  wisdom,  Pro\ . 
ii.  6.  Now  the  matter  of  that,  is  not  the  secrets  of 
nature  or  providence,  but  the  rules  of  our  own  prac- 
tice: unto  man  he  said  not,  "  Go  up  to  heaven,  to 
fetch  happiness  thence;"  or,  "Go  down  to  the  deep, 
to  draw  it  up  thence."  No,  the  word  is  nigh  fhre; 
(Deut.  XXX.  14.)  He  hath  showed  thee,  0  wan,  not 
what  is  great,  but  what  is  good,  not  whit  the  Lord 
thy  God  designs  to  do  with  thee,  but  what  he  re- 
quires of  thee,  Mic.  vi.  8.    Unto  you.  Omen,  I  cull. 


JOB,  XXIX. 


I2» 


Prov.  viii.  4.  Lord,  what  is  man  that  he  should  be 
tliiis  minded,  thus  visited!  Behold,  mark,  take  no- 
tice, of  this;  he  that  has  ears,  let  him  hear  what 
the  God  of  heaven  says  to  the  children  of  men;  The 
fear  of  the  Lord,  that  is  the  -wisdom.  Here  is,  1. 
The  descnption  of  true  religion,  pure  religion,  and 
undefiled;  it  is  to  fear  the  Lord,  and  de/iart  from 
evil,  which  agrees  with  God's  character  of  Job,  ch. 
i.  1.  The  fear  of  the  Lord  is  the  spring  and  sum- 
mary of  all  religion.  There  is  a  slavish  fear  of  God, 
springing  {mm  hard  thoughts  of  him,  which  is  con- 
trary to  religion,  Matth.  xxv.  24.  There  is  a  selfish 
fear  of  God,  springing  from  dreadful  thoughts  of 
him,  which  may  be  a  good  step  toward  religion. 
Acts  ix.  5.  But  there  is  a  filial  fear  of  God,  spring- 
ing from  great  and  high  thoughts  of  him,  which  is 
the  life  and  soul  of  all  religion.  And  wherever  this 
reigns  in  the  heart,  it  will  appear  by  a  constant  care 
to  depart  from  evil,  Prov.  xvi.  6.  This  is  essential 
to  religion;  we  must  first  cease  to  do  evil,  or  we 
shall  never  learn  to  do  well.  Virtus  est  vitium  fugere 
— E'en  in  our  flight  from  vice  some  virtue  lies.  2. 
The  commendation  of  religion;  it  is  wisdom  and  un- 
derstanding: to  be  truly  religious,  is  to  be  truly  wise: 
as  the  wisdom  of  God  appears  in  the  institution  of 
it,  so  the  wisdom  of  man  appears  in  the  practice 
and  observance  of  it;  it  is  understanding,  for  it  is  the 
best  knowledge  of  truth;  it  is  wisdom,  for  it  is  the 
best  conduct  of  our  affairs:  nothing  more  surely 
guides  our  way,  and  gains  our  end,  than  being  reli- 
gious. 

CHAP.  XXIX. 

.\fter  that  excellent  discourse  concerninor  wisdom  in  the 
foregoing  chapter,  Job  sat  down  and  paused  a  while,  not 
because  ne  had  talked  himself  out  of  breath,  but  because 
he  would  not,  without  the  leave  of  the  company,  engross 
the  talk  to  himself,  but  would  give  room  for  his  friends, 
if  they  pleased,  to  make  their  remarks  on  what  he  had 
said;  but  they  had  nothing  to  say,  and  therefore,  after  he 
had  recollected  himself  a  littlcj  he  went  on  with  his  dis- 
course concerning  his  own  affairs,  in  this  and  the  two 
following  chapters;  in  which,  I.  He  describes  the  height 
of  the  prosperity  /roDi  which  he  was  fallen.  And,  II.  The 
depth  of  the  adversity  into  which  he  was  fallen;  and  this 
he  does,  to  move  the  pity  of  his  friends,  and  to  juslifv,  or, 
at  least,  excuse,  his  own  complaints.  But  then,  III.  To 
obviate  his  friends'  censures  of  him,  he  makes  a  very  am- 
ple and  particular  protestation  of  his  own  integrity  not- 
withstanding. In  this  chapter,  he  looks  back  to  the  days 
of  his  prosperity,  and  shows,  I.  What  comfort  and  satis- 
faction he  had  in  his  house  and  family,  v.  I  ..6.  2.  What 
a  great  deal  of  honour  and  power  he  had  in  his  country, 
and  what  respect  was  paid  him  by  all  sorts  of  people,  v. 
7..  10.  3.  What  abundance  of  good  he  did  in  his  place, 
as  a  magistrate,  v.  11..  17.  4.  What  a  just  prospect  he 
had  of  the  continuance  of  his  comfort  at  home,  (v.  18. . 
20.)  and  of  his  interest  abroad,  v.  21.  .25.  All  this  he 
enlarges  upon,  to  aggravate  his  present  calamities;  like 
J^aomi,  I  ivejit  out  full,  but  am  brought  home  again 
empty. 

MOREOVER,  Job  continued  his  pa- 
rable, and  said,  2.  Oh  that  I  were 
as  in  months  past,  as  in  tlie  days  ivheji  God 
preserved  me  ;  3.  When  his  candle  shined 
upon  my  head,  and  when  by  his  light  I 
walked  through  darkness  ;  4.  As  I  was  in 
the  days  of  my  youth,  when  the  secret  of 
God  mns  upon  my  tabernacle  ;  5.  When  the 
Almighty  urns  yet  with  me,  lohen  my  chil- 
dren ii:ere  about  me ;  6.  When  I  washed 
my  steps  with  butter,  and  the  rock  poui'ed 
me  out  rivers  of  oil ; 

Losers  miy  have  leave  to  speak,  and  there  is  no- 
thing thev  speak  of  more  feelingly  than  of  the  com- 

Vol.111.— R 


forts  they  are  stripped  of.  Their  former  prosperity 
is  one  of  the  most  pleasing  subjects  of  their  thoughts 
and  talk.  It  was  so  to  Job  here,  who  begins  with  a 
wish,  {v.  2. )  Oh  that  I  were  as  in  months  past! 
So  he  brings  in  this  account  of  his  prosperity.  His 
wish  is,  1.  "  Oh  that  I  were  in  as  good  a  state  as  1 
was  then;  that  I  had  as  much  wealth,  honour,  and 
pleasure,  as  I  had  then!"  This  he  wishes,  from  a 
concern  he  had,  not  so  much  for  his  ease,  as  for  his 
reputation,  and  the  glory  of  his  God,  which,  he 
thought,  was  eclipsed  by  his  present  sufferings. 
"  Oh  that  I  might  be  restored  to  my  prosperity, 
and  then  the  censures  and  reproaches  of  my  friends 
would  be  effectually  silenced,  even  upon  their  own 
principles,  and  for  ever  rolled  away  !^'  If  this  be 
our  end  in  desiring  life,  health,  and  prosperity,  that 
God  may  be  glorified,  and  the  credit  of  our  holy 
profession  rescued,  preserved,  and  advanced,  the 
desire  is  not  only  natural,  but  spiritual.  2.  "Oh 
that  I  were  in  as  good  a  frame  of  spirit,  as  I  was 
then!"  That  which  Job  complained  most  of  now, 
was  a  load  upon  his  spirits,  through  God's  with- 
drawing from  him;  and  therefore  he  wishes  he  had 
now  his  spirit  as  much  ei\larged  and  encouraged  in 
the  service  of  God,  as  he  had  then,  and  that  he  hart 
as  much  freedom  and  fellowship  with  him,  as  "he 
then  thought  himself  happy  in.  This  was  ni  the 
days  of  his  youth,  {v.  4.)  when  he  was  in  the  prime 
of  "his  time  for  the  enjoyment  of  those  things,  and 
could  relish  them  with  the  highest  gust.  Note, 
Those  that  prosper  in  the  days  of  their  youth, 
know  not  what  black  and  cloudy  days  they  are  yet 
reser\'ed  for. 

Two  things  made  the  months  pass  pleasant  to 
Job; 

I.  That  he  had  comfort  in  his  God.  This  was 
the  chief  thing  he  rejoiced  in,  in  his  prosperity,  as 
the  spring  of  it  and  the  sweetness  of  it;  that  he  had 
the  favour  of  God,  and  the  tokens  of  that  favour. 
He  did  not  attribute  his  prosperity  to  a  happy  turn 
of  fortune,  or  to  his  own  might,  or  to  the  power  of 
his  own  hand,  but  makes  the  same  acknowledgment 
that  David  does;  (Ps.  xxx.  7.)  Thou,  by  thy  favour, 
hast  made  my  mountain  stand  strong.  A  gracious 
soul  delights  in  God's  smiles,  not  in  the  smiles  of 
this  world. 

Four  things  were  then  very  pleasant  to  holy  Job: 

1.  The  confidence  he  had  in  the  divine  pi-otec- 
tion.  They  were  the  days  when  God  preserved  me, 
V.  2.  Even  then  he  saw  himself  exposed,  and  did 
not  make  his  wealth  his  strong  city,  nor  trusted  in 
the  abundance  of  his  riches,  but  the  name  of  the 
Lord  was  his  strong  to-wer,  and  in  that  only  he 
thought  himself  safe,  and  to  that  he  ascribed  it  that 
he  was  then  safe,  and  his  comforts  were  preserved 
to  him.  The  Devil  saw  a  hedge  about  him  of  God's 
making,  (cA.  i.  10.)  and  Job  saw  it  himself,  and 
owned  it  was  God^s  visitation  that  preserved  hit 
spirit,  ch.  x.  12.  Those  only  whom  God  protects 
are  safe,  and  may  be  secure;  and  therefore  those 
who  have  ever  so  much  of  this  world,  must  not 
think  themselves  safe,  unless  God  preserve  them. 

2.  The  complacency  he  had  in  the  divine  favour; 
(t*.  3.)  God's  candle  shined  upon  his  head,  that  is, 
God  lifted  up  the  light  of  his  countenance  upon 
him,  gave  him  the  assui^ances  and  sweet  relishes  of 
his  love.  The  best  of  the  communications  of  the 
divine  favour  to  the  saints  in  this  world,  is  but  the 
candle-light,  compared  with  what  is  reserved  for 
them  in  the  future  state.  But  such  abundant  satis- 
faction did  Job  take  in  the  di\ine  favour,  that,  by 
the  light  of  thit,  he  walked  through  darkness;  th  .t 
guided  him  in  his  doubts,  comfortetl  him  in  his 
griefs,  bare  him  up  under  his  burthens,  and  helped 
him  through  all  his  difficulties.  Those  that  have 
the  brightest  sun-shine  of  outward  prosperity,  must 
yet  expect  some  moments  of  darkness:  they  are 


130 


JOB,  XXIX. 


sometimes  crossed,  sometimes  at  a  loss,  sometimes 
melancholy;  but  those  that  are  interested  in  the 
favour  of  'God,  and  know  how  to  \alue  it,  can,  by 
the  light  of  that,  walk  cheerfully  and  comfortably 
through  all  the  darkness  of  this  vale  of  tears.  That 
puts  gladness  into  the  heart,  enough  to  balance  all 
•■he  grievances  of  this  present  time. 

3.  The  communion  he  had  with  the  divine  word; 
(x;.  4. )    The  secret  of  God  was  ujion  my  tabernacle. 
that  is,  When  God"  conversed  freely  with  him,  as 
one  bosom  friend  with  another.     He  knew  God's 
mind,  and  was  not  in  the  dark  about  it,  as,  of  late, 
he  had  been.      The  secret  of  the  Lord  is  said  to  be 
•with  them  that  fear  him,  for  he  shows  them  that 
in  his  covenant,  which  others  see  not,  Ps.  xxv. 
14.    God  communicates  his  favour  and  grace  to  his 
people,  and  receives  the  returns  of  their  devotion 
in  a  -way  seci-et  to  the  world.     Some  read  it,  iVhen 
the  society  of  God  was  in  my  tabernacle;  which 
Rabbi  Solomon  understands  of  an  assembly  of  God's 
people,  that  used  to  meet  at  Job's  house  for  reli-  j 
gious  worship,  in  which  he  presided;  this  he  took  a  ■ 
great  deal  of  pleasure  in,  and  the  scattering  of  it  j 
was  a  trouble  to  him.    Or,  it  may  be  understood  of  I 
the  angels  of  God  pitching  their  tents  about  his  ha-  j 
bitation.  i 

4.  The  assurance  he  had  of  the  divine  presence;  ' 
{v.  5.)  The  Jlmighty  was  yet  with  me.  Now,  he  ] 
thought  God  was  departed  from  him,  but,  in  those  i 
days,  he  was  with  liim,  and  that  was  all  in  all  to  him.  I 
God's  presence  with  a  man  in  his  house,  though  it  be  ! 
but  a  cottage,  makes  it  both  a  castle  and  a  palace.  ' 

II.  That  he  had  comfort  in  his  famil)',  every  thing  j 
was  agreeable  there:  he  had  both  mouths  for  his  ; 
meat,  and  meat  for  his  mouths;  the  want  of  either 
is  a  great  affliction.  1.  He  had  a  numerous  offspring  : 
to  enjoy  his  estate;  My  children  were  abortt  me.  He 
had  many  children,  enough  to  compass  him  round, 
and  they' were  observant  of  him,  and  obsequious  to  i 
him;  they  were  about  him,  to  know  what  he  would 
have,  and  wherein  they  might  serve  him.  It  is  a 
comfort  to  tender  parents  to  see  their  children  about 
them ;  Job  speaks  \  ery  feelinglv  of  tliis  comfort,  now 
that  he  was  deprived  of  it.  He  thought  it  an  in- 
stance of  God's  being  with  him,  that  his  children 
were  about  him;  and  yet  we  reckon  wrong,  if,  when 
we  have  lost  our  children,  we  cannot  comfort  our- 
selves with  this,  that  we  have  not  lost  our  (xod.  2.  He 
had  a  plentiful  estate  for  the  support  of  this  nume- 
rous family,  v.  6.  His  dairy  abounded  to  that  de- 
gree, that'he  might,  if  he  pleased,  wash  his  ste/is 
with  butter;  and  his  oli\e-yards  were  so  fruitful,  be- 
yond expectation,  that  it  seemed  as  if  the  rock 
poured  him  out  rivers  of  oil.  He  reckons  his  wealth, 
not  by  his  siher  and  go'ld,  which  were  for  hoarding, 
but  by  his  butter  and  oil,  which  were  for  use;  for 
what  is  an  estate  good  for,  unless  we  take  the  good 
of  it  ourselves,  and  do  good  with  it  to  others? 

7.  When  T  went  out  to  the  gate,  through 
the  city,  when  I  prepared  my  seat  in  tlie 
street;  8.  The  young  men  saw  me,  and  hid 
themselves:  and  the  aged  arose,  and  stood 
up.  9.  The  princes  refrained  talking,  and 
laid  flirir  hand  on  their  mouth.  10.  The 
nobles  held  their  peace,  and  their  tongue 
cleaved  to  the  roof  of  their  mouth.  1 1 . 
When  the  ear  heard  inr,  then  it  blessed 
me;  and  when  the  eye  saw  viP.,  it  gave  wit- 
ness to  me:  12.  Because  T  delivered  the 
poor  that  cried,  and  the  fatherless,  and  /im 
that  had  none  to  help  him.  l.'i.  The  bless- 
ing of  liim  that  was  ready  to  perish  came 


upon  )ne :  and  T  caused  the  widow's  heart 
to  sing  for  joy.  1 4.  1  put  on  righteousness, 
and  it  clothed  me  :  my  judgment  was  as  a 
robe  and  a  diadem.  1 5.  J  was  eyes  to  the 
blind,  and  feet /ms  I  to  the  lame.  16.  \  was 
a  father  to  the  poor :  and  the  cause  ivhich  i 
knew  not  1  searched  out.  1 7.  And  I  brake 
the  jaws  of  the  wicked,  and  plucked  the 
spoil  out  of  his  teeth. 

We  have  here  Job  in  a  post  of  honour  and  power; 
though  he  had  comfort  enough  in  his  own  house,  yet 
he  did  not  confine  himself  to  that;  we  are  not  bom 
for  ourselves,  but  for  the  public.  When  any  busi- 
ness was  to  be  done  in  the  gate,  the  place  of  judg- 
ment. Job  went  out  to  it  through  the  city,  {v.  7. )  not 
in  an  affectation  of  pomj),  but  in  an  affection  to  jus- 
tice. Observe,  Judgment  was  administered  in  the 
gate,  in  the  street,  in  the  places  of  concourse,  to 
which  every  man  might  have  a  free  access;  that 
every  one  who  would  might  be  a  witness  to  all  that 
was  said  and  done;  and  that,  when  judgment  war. 
given  against  the  guilty,  others  might  hear  and  fear. 

Job  being  a  prince,  a  judge,  a  magistrate,  a  man 
in  authority,  among  the  children  of  the  east,  we  are 
here  told, 

I.  What  respect  was  paid  him  by  all  sorts  of  peo- 
ple, not  only  for  the  dignity  of  his  place,  but  for  his 
personal  merit,  his  eminent  prudence,  integrity,  and 
good  management.  1.  The  people  honoured  him, 
and  stood  in  awe  of  him,  v.  8.  The  gravity  and 
majesty  of  his  looks  and  mien,  and  his  known  strict- 
ness in  animad\erting  upon  every  thing  that  was 
evil  and  indecent,  commanded  all  about  him  into 
due  decorum.  The  young  men,  who  could  not  keep 
their  countenances,  or,  it  may  be,  were  conscious  to 
themselves  of  something  amiss,  hid  themselves,  and 
got  out  of  his  way;  and  the  aged,  though  they  kept 
their  ground,  yet  would  not  keep  their  seats,  they 
arose  and  stood  up  to  do  obeisance  to  him;  they  who 
expected  honour  from  others,  ga\e  honour  to  him. 
Virtue  and  piety  challenge  respect  from  all,  and 
usually  have  it;  but  they  that  not  only  are  good,  but 
do  good,  are  worthy  of  double  honour.  Modesty 
becomes  those  that  are  young  and  in  subjection,  as 
much  as  majesty  becomes  those  that  are  aged  and 
in  power.  Honour  and  fear  are  due  to  magistrates, 
and  must  be  rendered  to  them,  Rom.  xiii.  7.  But  if 
a  great  and  good  man  was  thus  re\  erenced,  how  is 
the  great  and  good  God  to  be  feared!  2.  The 
princes  and  nobles  paid  great  deference  to  him, 
V.  9,  10.  Some  think  that  these  were  inferior  ma- 
gistrates under  him,  and  that  the  respect  they  paid 
him  was  due  to  his  place,  as  their  sovereign  and 
supreme;  it  should  rather  seem  that  they  were  his 
equals  in  place,  and  joined  in  commission  with  him, 
and  that  the  peculiar  honour  they  gave  him  was 
gained  by  his  extraordinary  abilities  and  services. 
It  was  agi'eed,  that  he  excelled  them  all  in  quick- 
ness of  apprehension,  soundness  of  judgment,  close- 
ness of  application,  clearness  and  copiousness  of  ex- 
pression; and  therefore  he  was,  among  his  fellows, 
an  oi'acle  of  law,  and  counsel,  and  justice,  and  what 
he  said  all  attended  to,  and  acquiesced  in.  When 
he  came  into  court,  especially  when  he  stood  up  to 
speak  to  any  business,  the  princes  refrained  talking, 
the  nobles  held  their  peace,  that  they  might  tlie  more 
diligently  hearken  to  what  he  said,  and  might  be 
sure  to  take  his  menning.  They  that  had  been  for- 
ward to  speak  their  own  thoughts,  loved  to  hear 
themselves  talk,  and  cared  not  much  what  any  body 
else  said,  when  it  came  to  Job's  turn  to  speak,  were 
as  desii'ous  lo  know  his  thoughts,  as  ever  they  had 
been  to  vent  their  own.  They  that  suspected  their 
own  judgment  were  satisfied  in  his,  and  admired 


JOB,  XXIX. 


13] 


with  what  dexterity  he  split  the  hair,  and  untied 
the  knots  which  puzzled  them,  and  whicli  they 
knew  not  wiiat  to  make  of.  When  the  princes  and 
nobles  wrangled  among  themselves,  all  agreed  to 
refer  the  matters  in  dispute  to  Job,  and  to  abide  by 
his  judgment  Happy  the  men  that  are  blessed  with 
such  eminent  gifts  as  these;  they  have  great  oppor- 
tunities of  honouring  God,  and  doing  good,  but  have 
great  need  to  watcli  against  pride:  happy  the  people 
that  are  Ijlessed  with  such  eminent  men;  it  is  a  token 
for  good  to  them. 

II.  What  good  he  did  in  his  place.  He  was  very 
serviceable  to  liis  country  with  the  power  he  had; 
and  here  we  shall  see  what  it  was  which  Job  valued 
himself  by  in  the  day  of  his  prosperity.  It  is  natural 
to  men,  to  have  some  value  for  themselves,  and  we 
may  judge  something  of  our  own  character,  by  ob- 
serving what  that  is  upon  which  we  \alue  ourselves. 
Job  valued  liimself,  not  by  the  honour  of  his  family, 
the  great  estate  he  had,  his  large  income,  his  full 
table,  the  many  servants  he  had  at  his  command, 
the  ensigns  of  his  dignity,  his  equipage  and  retinue, 
the  splendid  entenainments  lie  gave,  and  the  court 
that  was  made  to  him,  but  by  his  usefulness.  Good- 
ness is  God's  glory,  and  it  will  be  ours;  if  we  be 
merciful  as  frod  is,  we  are  perfect  as  he  is. 

1.  He  valued  himself  by  the  interest  he  had  in 
the  esteem,  affections,  and  prayers,  of  sober  people; 
not  by  the  studied  panegyrics  of  the  wits  and  poets, 
but  the  natural  praises  of  all  about  h.im.  All  that 
heard  what  he  said,  and  saw  what  he  did,  how  he 
laid  out  himself  for  the  public  good  with  all  the 
authority  and  tender  affection  of  a  father  to  his 
country,  blessed  him,  and  gave  witness  to  him,  t'.  11. 
Many  a  good  word  they  said  of  him,  mid  many  a  good 
prayer  they  put  up  for  him:  he  did  not  tliink  it  an 
honour  to  make  eN  erv  body  fear  him,  {Odcrint  dum 
mftuant — Let  them  hate,  firovided  they  also  fear,) 
nor  to  be  nrbitrarv,  and  to  have  his  own  will  and 
way,  not  caring  what  people  said  of  him;  but,  like 
\Tordecai,  to  be  accefited  of  the  multitude  of  his 
brethren.  Est.  x.  3.  He  did  not  so  much  \'alue  the 
applauses  of  those  at  a  distance,  as  the  attestations 
of  those  that  were  the  witnesses  of  his  conduct,  that 
constantly  attended  him,  saw  him,  and  heard  him, 
and  could  speak  of  their  own  knowledge;  especially 
theirs  who  had  themselves  been  the  better  for  him, 
and  could  sneak  bv  their  own  experience;  such  Avas 
tlie  blessing  of  him  who  wns  ready  to  perish,  {xk  13. ) 
and  who  l>v  JobV  means  was  rescued  from  perishing. 
Let  great  men,  and  meyi  of  estates,  thus  do  good, 
and  thev  shall  have  praise  of  the  same;  and  let 
those  who  have  good  done  them,  look  upon  it  as  a 
just  debt  thev  owe  to  their  protectors  and  benefac- 
tors, to  bless  them  and  give  witness  to  them;  to  use 
their  interest  on  earth  for  their  honour,  and  in 
heaven  for  their  comfort,  to  praise  them,  and  pray 
for  them.  Those  are  ungrateful  indeed,  who  grudge 
these  small  returns. 

2.  He  valued  himself  by  the  care  he  took  of  those 
that  were  least  able  to  help  themselves,  the  poor  and 
the  needv,  the  widows  and  the  fatherless,  the  blind 
and  lame,  who  could  not  be  supposed  either  to  merit 
his  favour,  or  ever  to  be  in  a  capacity  to  recom- 
pense it.  (1. )  If  the  poor  were  injured  or  oppressed, 
thev  might  cry  to  Job,  and,  if  he  found  the  allegations 
of  their  petitions  true,  they  had  not  only  his  ear  and 
his  bowels,  but  his  hand  too;  he  deliv-ered  the  poor 
that  cried,  (t'.  12.)  and  would  not  suffer  them  to  be 
trampled  upon  and  i-un  down.  Nay,  (t'.  16.)  he 
was  a  father  to  the  fioor,  not  only  a  judge  to  pro- 
tect them,  and  to  see  that  they  were  not  Avronged, 
but  a  father  to  provide  for  them,  and  to  see  that 
they  did  not  want,  to  counsel  and  direct  them,  and 
to  appear  and  act  for  them  upon  all  occasions.  It  is 
no  disparagement  to  the  son  of  a  prince  to  be  a 
father  to  the  poor,     (2.)  The  fatherless,  that  had 


none  to  help  them,  found  Job  ready  to  help  them, 
and,  if  they  were  in  straits,  to  deliver  them.     He 
helped  them  to  make  the  best  of  what  little  they 
had,  helped  them  to  pay  what  they  owed,  and  to 
get  in  what  was  owing  to  them,  helped  them  out 
into  the  world,  helped  them  into  business,  helped 
them  to  it,  and  helped  them  in  it;  thus  should  tht 
fatherless  be  helped.     (3.)  Those  that  were  ready 
to  perish  he  saved  from  perishing,  relieving  tliern 
that  were   hungry  and  ready  to  perish  for  want, 
taking  care  of  them  that  were  sick,  that  were  out- 
casts, that  were   falsely  accused,  or  in   danger  of 
being  turned  out  of  their  estates  unjustly,  or,  upon 
any  other  account,  were  ready  to  perish:  the  ex 
tremity  of  the  peril,  as  it  quickened  Job  to  appear 
the  more  vigorously  for  them,  so  it  made  his  season- 
able  kindness  the   more   affecting  and    the   more 
obliging,  and  brought  their  blessings  the  more  abun- 
dantly upon  him.     (4. )  The  widows  that  were  sigh- 
ing for  grief,  and  trembling  for  fear,  he  made  to  sins; 
for  joy;  so  carefully  did  he  protect  them,  and  prr- 
vide  for  them,  and  so  heartily  did  he  espouse  their 
interest;  it  is  a  pleasure  to  a  good  man,  and  should 
be   so  to  a  great  man,  to  give  those  occasion   to 
rejoice,  that  are  most  acquainted  with  grief.    (5.) 
Those  that  were  upon  any  account  ,at  a  loss.  Job 
gave  suital)le  and  seasonable  relief  to;  (z\  15.)  I  was 
eyes  to  the  blind,  counselling  and  advising  those  for 
the  best,  that  knew  not  what  to  do;  and  feet  to  the 
lame;  assisting  those  with  money  and  friends,  that 
knew  what  they  should  do,  but  knew  not  how  to 
compass  it.     Those  we  best  help,  whom  we  help 
out  in  that  very  thing  wherein  they  are  defective, 
and  most  need  help.     We  may  come  to  be  blind  or 
lame  ourselves,  and  therefore  should  pity  and  suc- 
cour tliose  that  are  so,  Isa.  xxxv.  3,  4.  Heb.  xii.  13. 
3.    He  valued  himself  by  the  conscience  he  made 
of  justice   and   equity  in   all   his  proceedings:   his 
friends  had  unjustly  censured  him  as  an  oppressor; 
"So  far  from  that,"  (says  he,)  "  that  I  always  made 
it   my   business  to   maintain   and   support    right." 
(1.)  He  devoted  himself  to  the  administration  of 
justice;  {v.  14.)  I  put  on  righteousness,  and  it  clothed 
me,  that  is.  He  had  an  habitual  disposition  to  exe- 
cute justice,  and  put  on  a  fixed  resolution  to  do  it.    It 
was  the  girdle  of  his  loins,  Isa.  xi.  5.     It  kept  him 
tight  and  steady  in  all  his  motions;  he  always  ap- 
peared in  it,  as  in  his  clothing,  and  never  without  it. 
Righteousness  will  clothe  them  that  put  it  on ;  it  will 
keep  them  warm,  and  be  comfortable  to  them;  it 
will  keep  them  safe,  and  fence  them  against  the  in- 
juries of  the  season;  it  will  adorn  them,  and  recom- 
mend them  to  the  favour  both  of  God  and  man. 
(2.)     He  took  pleasure  in  it,  and,  as  I  may  say,  a 
holy*  pride:  he  looked  upon  it  as  his  greatest  glory 
to  do  justice  to  all,  and  injury  to  none.     Illy  Judg- 
ment was  a  robe  and  a  diadem.     Perhaps  he  did  not 
himself  wear  a  robe  and  a  diadem,  he  was  very  in- 
different to  those  ensigns  of  honour;  they  were  most 
fond  of  them  who  had  least  intrinsic  worth  to  re- 
commend them;  but  the  settled  principles  of  justice, 
by  which  he  was  governed  and  did  govern,  were  to 
him  instead  of  all  those  ornaments.     If  a  magistrate 
do  the  duty  of  his  place,  that  is  an  honour  to  him 
far  beyond  his  gold  or  purple,  and  should  be,  accor- 
dingly, his  delight;  and  truly,  if  he  do  not  make 
conscience  of  his  duty,  and,  in  some  measure,  an- 
swer the  end  of  his  elevation,  his  robe  and  diadem, 
his  goAvn  and  cap,  his  sword  and  mace,  are  but  a 
reproach,  like  the  pui-ple  robe  and  crown  of  thorns 
with  which  the  Jews  studied  to  ridicule  our  Sa^•iour: 
for  as  clothes  on  a  dead  man  will  ne\er  make  him 
warm,  so  robes  on  a  bad  man  will  never  make  liiin 
honourable.     (3.)  He  took  pains  in  the  business  rf 

♦  We  1)0^  Icavp  to  |irolest  against  associatine  with  rriJe  anv  cpitli-'' 
that  implies  it  to  bo  in  any  case  allowable.  Sec  (lisbonie's  !-'ermoHt 
and  Mrs.  Move's  Strictures,  vol.  I.  chap.  11. — Eu. 


i;i'2 


JOB,  XXIX. 


his  place;  (v.  16.)  The  cause  which  I  knew  not  I 
urarched  out.  He  diligently  inquired  into  the  mat- 
tf fs  of  fact,  patiently  and  impartially  heard  both 
sides,  set  e\ery  thing  in  its  time  light,  and  cleared  it 
from  false  colours;  he  laid  all  circumstances  to- 
gether, that  he  might  find  out  the  tmth,  and  the 
merits  of  every  cause,  and  then,  and.  not  till  then, 
gave  judgment  upon  it;  he  never  answered  a  matter 
before  he  heard  it,  nor  did  he  judge  a  man  to  be 
righteous,  however  he  seemed,  for  his  hem^  Jirst  in 
/lis  own  cause,  Prov.  xviii.  17. 

4.  He  valued  himself  by  the  check  he  gave  to  the 
violence  of  proud  and  evil  men;  {v.  17.)  /  brake  the 
Jaws  of  the  wicked;  he  does  not  say  that  he  brake 
their  hecks;  he  did  not  take  away  their  li\  es,  but 
he  brake  their  jaws;  he  took  away  their  power  of 
doing  mischief,  he  humbled  them,  mortified  thenri, 
and  curbed  their  insolence,  and  so  plucked  the  spoil 
out  of  their  teeth;  delivered  tlie  persons  and  estates 
of  honest  men  from  being  made  a  prey  of  by  them; 
when  they  had  got  the  spoil  between  their  teeth, 
and  were  greedily  swallowing  it  down,  he  bravely 
rescued  it,  as  David  did  the  lamb  out  of  the  mouth 
of  the  lion,  not  fearing,  though  they  roared  and 
raged  like  a  lion  disap])ointed  of  his  prey,  (iood 
magistrates  must  thus  be  a  terror  and  restraint  to 
evil-doers,  and  a  protection  to  tlie  innocent,  and,  in 
order  to  this,  they  have  need  to  arm  themselves  with 
zeal  and  resolution,  and  an  undaunted  courage:  a 
judge  upon  the  bench  has  as  much  need  to  be  bold 
and  brave,  as  a  commander  in  the  field. 

1 8.  Then  I  said,  I  shall  die  in  my  nest,  and 
I  shall  multiply  mij  days  as  the  sand.  1 9. 
My  root  nms  spread  out  by  the  waters,  and 
the  dew  lay  all  night  upon  my  branch.  20. 
My  glory  ivas  fresh  in  me,  and  my  bow  was 
renewed  in  my  hand.  21.  Unto  me  meji 
gave  ear,  and  waited,  and  kept  silence  at  my 
counsel.  22.  After  my  words  they  spake 
not  again;  and  my  speech  diopped  upon 
them.  23.  And  they  waited  for  me  as  for 
the  rain  ;  and  they  opened  their  mouth  wide 
js  for  the  latter  rain.  24.  Tf  I  laughed  on 
them,  they  believed  it  not ;  and  the  light  of 
my  countenance  they  cast  not  down.  25.  I 
chose  out  their  way,  and  sat  chief,  and  dwelt 
as  a  king  in  the  army,  as  one  that  comforteth 
the  mourners. 

That  which  crowned  Job's  prosperity,  was,  the 
pleasing  prospect  he  had  of  the  continuance  of  it; 
though  he  knew,  in  general,  that  he  was  liable  to 
trouble,  and  therefore  was  not  secure;  (ch.  iii.  26.) 
/  was  not  in  safety,  neither  had  I  rest,  yet  he  had  no 
particular  occasion  for  fear,  but  as  much  reason  as 
ever  any  man  had  to  count  upon  the  lengthening  out 
of  his  tranquillity. 

1  See  here  what  his  thoughts  were  in  his  pros- 
perity; {v.  18.)  Then  I  said,  I  shall  die  in  my  nest. 
Having  made  himself  a  warm  and  easy  nest,  he 
hoped  nothing  would  disturb  him  in  it,  nor  move  him 
out  of  it,  till  death  removed  him.  He  knew  lie  had 
never  stolen  any  coal  from  the  altar,  which  might 
fire  his  nest:  he  saw  no  storm  arising  to  shake  down 
his  nest,  and  therefore  concluded.  To-morrow  ahall 
he  as  this  iayi  as  David;  (Ps.  xxx.  6.)  My  moun- 
tain stands  strong,  and  shall  not  be  moved.  Ob- 
serve, '  In  the  midst  of  his  prosperity,  he  thought 
of  dyiiig,  and  the  thought  was  not  uneasy  to  him. 
He  knew  that  though  his  nest  was  high,  it  did  not  set 
1  im  out  of  the  reach  of  the  darts  of  death.  2.  Yet 
li2  flattered  himself  with  vain  hopes,  (1.)  That  he 


should  live  long,  should  multifily  his  daya  as  the 
sand.     He  means  as  the  sand   on   the   sea-shore; 
whereas  we  should  rather  reckon  our  days  by  the 
sand  in  the  hour-glass,  which  will  be  run  out  in  a 
little  time.     See  how  apt  even  good  people  are  to 
think  of  death  as  a  thing  at  a  distance,  and.  to  put 
far  from  them  that  evil  day,  which  will  really  be  to 
them  a  good  d.y.     (2.)  That  he  should  die  in  the 
same  prosperous  state  in  which  he  had  lived.     If 
such  an  expectation  as  this  arise  from  a  li\  ely  faith 
in  the  providence  and  promise  of  God,  it  is  well, 
!)ut  if  fiom  a  conceit  of  our  own  wisdom,  and  the 
stabil  ty  of  these  earthly  things,  it  is  ill-grcunded, 
and  turns  into  sin.     We  hope  Job's  confidence  was 
like  David's;  (Ps.  xxvii.  1.)  Whom  shall  I  fear?  not 
like  the  rich  fool's,  (Luke  xii.  19.)  Soul,  take  thine 
ease. 
II.  See  what  was  the  ground  of  these  thoughts. 
1.  If  he  looked  at  home,  he  found  he  had  a  good 
foundation.     His  stock  was  all  his  own,  and  none  of 
all  his  neighbours  had  a  demand  upon  him.     He 
found  no  bodily  distemper  growing  upon  him,  his 
estate  did  not  lie  under  any  incumbrance,  nor  was 
he  sensible  of  any  worm  at  the  root  of  it.     He  was 
getting  forward  in  his  affairs,  and  not  going  behind- 
hand; he  lost  no  reputation,  but  gained  rather;  he 
knew  no  rival  that  threatened  either  to  eclipse  his 
honour,  or  abridge  his  power:  see  how  he  descril)es 
this,  V.  19,  20.     He  was  like  a  tree  whose  root  is  not 
only  spread  out,  whicli  fixes  it  and  keeps  it  firm,  so 
that  it  is  in  nndangerof  being  overturned,  but  spread 
out  by  the  waters,  which  feed  it,  and  make  it  fruit- 
ful and  flourishing,  so  that  it  is  in  no  danger  of  with- 
ering.    And  as  he  thought  himself  blessed  with  the 
fatness  of  the  earth,  so  also  with  the  kind  influences 
of  Hea\  en  too;  for  the  dew  lay  all  night  upon  his 
branch.     Providence  favoured  him,  and   made  all 
his  enjoyments  comfortable,  and  all  his  enterprises 
successful.     Let  none  think  to  support  their  pn  s- 
perity  with  what  they  draw  from  this  earth,  with- 
out that  blessing  which   is  derived   from   above. 
God's  favour  being  continued  to  Job,  in  the  virtue  (^f 
that,  his  glory  was  still  fresh  in  him:  those  about  h  m 
had  still  something  new  to  say  in  his  praise,  and 
needed  not  to  repeat  the  old  stories:  and  it  is  c^nly 
by  constant  goodness  that  men's  glory  is  thus  pre- 
served fresh,  and  kept  from  withering  and  growing 
stale.     His  bow  also  was  renewed  in  his  hand,  that 
is,  his  power  to  protect  himself,  and  annoy  those 
that  assailed  him,  still  increased,  so  that  he  thought 
he  had  as  little  reason  as  any  man  to  fear  the  insults 
of  the  Sabeans  and  Chaldeans. 

2.  If  he  looked  abroad,  he  found  he  had  a  good 
interest  and  well  confirmed.  As  he  had  no  reason 
to  dread  the  power  of  his  enemies,  so  neither  had 
he  any  reason  to  distrust  the  fidelity  of  his  friends: 
to  the  last  moment  of  his  prosperity  they  continued 
their  respects  to  him,  and  their  dependence  on  him. 
What  had  he  to  fear,  who  so  gave  counsel,  as,  in 
effect,  to  give  law  to  all  his  neighbours?  Nothing 
surely  cotild  be  done  against  him,  when  really  no- 
thing was  done  without  him. 

(1.)  He  was  the  oracle  of  his  country.  He  was 
consulted  as  an  oracle,  and  his  dictates  were  acqui- 
esced in  as  oracles,  v.  2l.  When  others  could  not 
be  heard,  all  men  gave  ear  to  him,  and  kept  silence 
at  his  counsel,  knowing  that,  as  nothing  could  he 
said  against  it,  so  nothing  needed  to  be  added  to  it. 
And  therefore,  after  his  words  they  spake  not  again, 
V.  22.  Why  should  men  meddle  with  a  subject 
that  has  already  been  exhausted .> 

(2.)  He  was  the  rfar/w.e  of  his  country.  All  about 
him  were  well-pleased  with  every  thing  he  said  and 
did,  as  David's  people  were  with  him,  2  Sam.  iii.  "6. 
He  had  the  hearts  and  affections  of  all  his  neigh- 
bours, all  his  servants,  tenants,  subjects;  nevei-  was 
man  so  much  admired, nor  so  well  beloved.  [  1 .  ]  They 


JOB,  XXX. 


138 


were  thought  happy  to  whom  he  spake,  and  they 
thought  themselves  so:  never  were  the  dews  of 
heaven  so  acceptable  to  the  parched  ground,  as 
his  wise  discourses  were  to  them  that  attended  on 
them,  especially  to  whom  they  were  particularly 
accommodated  and  directed.  His  speech  dropped 
upon  them,  and  they  waited  for  it  as  for  the  rain; 
{v.  22,  23.)  wondering  at  the  gracious  words  which 
proceeded  out  of  his  mouth,  catching  at  them,  lay- 
ing hold  on  them,  and  treasuring  them  up  as  apoph- 
thegms. His  servants,  that  stood  continually  before 
him  to  hear  his  wisdom,  would  not  have  envied  So- 
lomon's. Those  are  wise,  or  are  likely  to  be  so, 
that  know  how  to  value  wise  discourse,  that  wish 
for  it,  and  wait  for  it,  and  drink  it  in  as  the  earth 
does  the  rain  that  comes  often  upon  it,  Heb.  vi.  7. 
And  those  who  have  such  an  interest  as  Job  had  in 
the  esteem  of  others,  whose  ifise  dtjcit — bare  asser- 
tion goes  so  far,  as  they  have  a  great  opportunity  of 
doing  good,  so  they  must  take  great  care  lest  they 
do  hurt,  for  a  bad  word  out  of  their  m<iuths  is  very 
infectious.  [2.]  Much  more  happy  were  they 
thought  on  whom  he  smiled,  and  they  thought  them- 
selves so,  'v.  24.  "  If  I  laughed  on  them,  designing 
thereby  to  show  myself  pleased  in  them,  or  pleasant 
with  them,  it  was  such  a  favour,  that  they  believed 
it  not  for  joy,  or  because  it  was  so  rare  a  thing  to  see 
this  grave  man  smile.  Many  seek  the  ruler's  favour; 
Job  was  a  ruler  whose  favour  was  courted,  and  va- 
lued at  a  high  rate.  He  to  whom  a  great  prince 
gave  a  kiss,  was  envied  by  another  to  whom  he  only 
gave  a  golden  cup.  Familiarity  often  breeds  con- 
tempt, but  if  Job  at  any  time  saw  fit,  for  his  own 
diversion,  to  make  himself  free  with  those  about 
him,  yet  it  did  not  in  the  least  diminish  the  venera- 
tion they  had  for  him:  the  light  of  his  countenance 
they  cast  not  down.  So  wisely  did  he  dispense  his 
f  vours,  as  not  to  make  them  cheap,  and  so  wisely 
did  they  receive  them,  as  not  to  make  themselves 
unworthy  of  them  another  time. 

(3.)  He  was  the  sovereign  of  his  country,  v.  25. 
He  chose  out  their  way,  sat  at  the  helm,  and  steered 
for  them,  all  referring  themselves  to  his  conduct, 
and  submitting  themselves  to  his  command.  To 
this  perhaps,  in  many  countries,  monarchy  owed 
its  rise;  such  a  man  as  Job,  that  so  far  excelled  all 
his  neighbours  in  wisdom  and  integrity,  could  not 
but  sit  chief,  and  the  fool  will,  of  course,  be  servant 
to  the  wise  in  heart:  and  if  the  wisdom  did  but  for 
a  while  run  in  the  blood,  the  honour  and  power 
would  certainh'  attend  ii,  and  so  by  degrees  become 
hereditary.  Two  things  recommended  Job  to  the 
sovereignty.  [1.]  That  he  had  the  authority  of  a 
commander,  or  general;  he  dwelt  as  a  king  m  the 
army,  giving  orders  which  were  not  to  be  disputed. 
Every  one  that  has  the  spirit  of  wisdom,  has  not  the 
spirit  of  go\  ernment,  but  Job  had  both,  and,  when 
there  was  occasion,  could  assume  state,  as  the  king 
in  the  army  does,  and  s:iy.  Go,  Come,  and,  Do  this, 
M<itth.  viii.  9.  [2.  ]  That  yet  he  had  the  tenderness 
of  a  comforter.  He  was  as  ready  to  succour  those 
in  distress,  as  if  it  had  been  his  office  to  comfort  the 
mourners.  Eliphaz  himself  owned  he  liad  been 
\ery  good  in  that  respect;  {ch.  iv.  3.)  Thou  hast 
strengthened  the  •weak  hands.  And  this  he  now  re- 
flected upon  with  pleasure,  when  he  was  himself  a 
mourner;  but  we  find  it  easier  to  comfort  others 
with  the  comforts  wherewith  we  ourselves  have 
been  formerly  comforted,  than  to  com-fort  ourselves 
with  those  comforts  wherewith  we  have  formerly 
comforted  others. 

I  know  not  but  we  may  look  upon  Job  as  a  type 
and  figure  of  Christ,  in  his  power  and  prosperity  i 
our  Lord  Jesus  is  such  a  King  as  Job  was;  the  poor 
man's  King,  who  loves  righteousness  and  hates  ini- 
quity, and  upon  whom  the  blessing  of  a  world  ready 
tQ  perish  eomesj  see  Ps,   Ixxij,  2,  &c,    To  him 


therefore  let  us  give  ear,  and  let  him  sit  chief  in  our 
hearts. 

CHAP.  XXX. 

Il  is  amelancholy  But  jiow,  which  this  chapter  begins  with. 
Adversity  is  here  described  as  much  to  the  life  as  pros- 
perity was  there,  and  the  height  of  that  did  but  increase 
the  depth  of  this.  God  sets  the  one  over-against  the 
other,  and  so  did  Job,  that  his  afflictions  might  appear 
the  more  grievous,  and,  consequently,  his  case  the  more 
pitiable.  I.  He  had  lived  in  great  honour,  but  now  he 
had  fallen  into  disgrace,  and  was  as  much  vilified,  even 
by  the  meanest,  as  ever  he  had  been  niapnified  by  the 
greatest;  this  he  insists  much  on,  v.  I . .  14.  II.  He  had  had 
much  inward  comfort  and  delight,  but  now  he  was  a  ter- 
ror and  burthen  to  himself,  (v.  15,  16.)  and  overwhelmed 
with  sorrow,  v.  28.  .31.  111.  He  had  long  enjoyed  a 
good  stale  of  health,  but  now  he  was  sick  and  in  pain, 
V.  17  .  .19,  29,  30.  IV.  Time  was,  when  the  secret  of 
God  was  with  him,  but  now  his  communication  with 
Heaven  was  cut  oft",  v.  20,.  22.  V.  He  had  promised 
himself  a  long  life,  but  now  he  saw  death  at  the  door, 
V.  23.  One  thing  he  mentions  which  aggravated  his  af- 
fliction, that  it  surprised  him  when  he  looked  for  peace. 
But  two  things  gave  him  some  relief;  1.  That  his  trou- 
bles would  not  follow  him  to  the  grave,  v.  24.  2.  That 
his  conscience  witnessed  for  him,  that,  in  his  prosperity, 
he  had  sympathized  with  those  that  were  in  misery,  v.  25. 

I.  13  UT  now  the?/  that  are  younger  than 
33  1  have  nie  in  derision,  whose  fathers 

I  would  have  disdained  to  have  set  with 
tlie  dogs  of  my  flock.  2.  Yea,  whereto 
might  the  strength  of  their  hands  projit  me, 
in  whom  old  age  was  perished?  3.  For 
want  and  famine  the?/  were  solitary;  fleeing 
into  the  wilderness  in  former  time  desolate 
and  waste :  4.  Who  cut  up  mallows  by  the 
bushes,  and  juniper-roots yb?'  their  meat.  5. 
They  were  driven  forth  from  among  vic7i 
(they  cried  after  them  as  after  a  thief,)  C\ 
To  dwell  in  the  cliffs  of  the  valleys,  hi 
caves  of  the  earth,  and  in  the  rocks.  7. 
Among  the  bushes  they  brayed  ;  under  the 
nettles  they  were  gathered  together.  8.  Thei/ 
icere  children  of  fools,  yeu,  children  of  base 
men ;  they  were  viler  than  the  earth.  9.  And 
now  am  I  their  song ,  yea,  I  am  their  by- 
word. 10.  They  abhor  me,  they  flee  far 
from  me,  and  spare  not  to  spit  in  my  face. 

II.  Because  he  hath  loosed  my  cord,  and 
afflicted  me,  they  have  also  let  loose  the 
bridle  before  me.  1€.  Vt^ow  my  n^i  hand 
rise  the  youth;  the}'  push  away  my  feet, 
and  they  raise  up  against  me  the  ways  of 
their  destruction.  1 3.  They  mar  my  path, 
they  set  fonvard  my  calamity,  they  have  no 
helper.  1 4.  They  came  upon  me  as  a  wide 
breaking-in  of  waters:  in  the  desolation 
they  rolled  themselves  vpon  me. 

Here  Job  makes  a  very  large  and  sad  complaint 
of  the  great  disgrace  he  was  fallen  into,  from  the 
height  of  honour  and  reputation,  which-  was  exceed- 
ingly grievous  and  cutting  to  such  an  ingenuous 
spirit  as  Job's  was.  Two  things  he  insists  upon  as 
very  aggravating. 

I.  The  meanness  of  the  persons  that  affronted 
him,  As  it  added  much  to  his  honour,  in  the  day  of 
his  prosperity,  that  princes  and  nobles  showed  him 
respect,  and  paid  a  deference  to  him,  so  it  added  no 
less  to  his  disgrace  in  his  adversity,  that  he  was 
spurned  by  the  footmen,  attd  trampled  upon  by  those 


134 


JOB,  XXX. 


that  were  not  only  every  way  his  inferiors,  but  were 
the  meanest  and  most  contemptible  of  all  mankind. 
None  can  be  represented  as  more  base  than  they  are 
here  represented,  whoinsultedJob,upon  all  acconnts, 

1.  They  were  young,  younger  than  he;  (f.  1.)  the 
youth,  (j>.  12. )  who  ought  to  have  behaved  them- 
selves respectfully  toward  him,  for  his  age  and  gra- 
vity. Even  the  children,  in  their  play,  played  upon 
him,  as  the  children  of  Beth-el  upon  the  prophet. 
Go  u/2,  thou  bald-head.  Children  soon  learn  to  be 
scornful,  when  they  see  their  parents  so. 

2.  They  were  of  a  mean  extraction;  their  fathers 
were  so  very  despicable,  that  such  a  man  as  Job 
would  have  disdained  to  take  them  into  the  lowest 
service  about  his  house,  as  that  nf  tending  his  sheep, 
and  attending  the  shepherds  with  the  d'gs  of  his 
flock,  V.  1.  They  were  so  shabby,  that  they  were 
nnt  fit  to  be  seen  among  his  servants,  so  silly,  th  it 
they  were  not  fit  to  be  employed,  and  so  f  ilse,  that 
they  were  not  fit  to  be  trusted  in  the  me  incst  post. 
.T  )b  here  speaks  of  what  he  might  have  duie,  not  of 
what  he  did:  he  was  not  of  such  a  spirit  as  to  set  an^' 
of  the  children  of  men  with  the  dogs  of  his  flock ;  he 
knew  the  dignity  of  human  nature  better  than  to 
do  so. 

3.  They  and  their  families  were  the  unpvofitahle 
burthens  of  the  earth,  and  good  for  nothing;  Job 
IiiiTiself,  with  all  his  prudence  and  patience,  could 
m  ^ke  nothing  of  them,  x>.  2.  The  young  were  not 
fit  fnr  labour,  they  were  so  lazy,  and  went  about  their 
work  so  awkwardly;  Whereto  mi^ht  the  strength  of 
their  hands  projit  me?  The  old  were  not  to  be  ad- 
vised with  in  the  smallest  matters;  for  in  them  was 
old  age  indeed,  but  their  old  age  was  perished,  they 
were  twice  chiVdren. 

4.  They  were  extremely  poor;  (t.  3.)  they  were 
ready  to  starve,  for  they  would  not  dig,  and  to  beg 
they  were  ashamed.  Had  they  been  brought  to 
necessity  by  the  providence  of  God,  their  neighbours 
would  have  sought  them  out  as  proper  objects  of 
charity,  and  would  have  reheved  them;  but,  being 
brought  into  straits  by  their  own  slnthfulness  and 
wastefulness,  nobody  was  forward  to  relieve  them; 
hence  they  were  forced  to  flee  into  the  deserts  both 
tor  shelter  and  sustenance,and  were  put  to  sorry  shifts 
indeed,  when  they  cut  up  mallows  by  the  bushes, 
and  were  glad  to  eat  them,  for  want  of  food  that 
was  fit  for  them,  i>.  4.  See  what  hunger  will  bring 
men  to  :  one  half  of  the  world  does  mt  know  how 
the  other  half  lives;  yet  those  that  have  abundance 
ought  to  think  sometimes  of  those  whose  fare  is  very 
coarse,  and  who  are  brought  to  a  short  allowance  of 
that  too;  but  we  must  own  the  righteousness  of  God, 
•,md  not  think  it  strange,  if  slothfulness  clothe  men 
Afith  rags,  and  the  idle  soul  be  made  to  suffer  hun- 
ger.  This  beggarly  world  is  full  of  the  Devil's  poor. 

5.  Thev  were  very  scandalous  wicked  people, 
not  only  the  burthens,  but  the  plagues,  of  the  places 
where  thev  lived,  the  scum  of  the  country;  they 
tvere  driven  forth  from  among  men,  t.  5.  They 
v/ere  such  lying.thieving,  lurking,  mischievous,  peo- 
ple, th?t,  ihf  best  service  die  magistrates  could  do, 
was,  to  rid  the  country  of  them,  while  the  verv  mob 
cried  after  them,  as  after  a  thief,   Jway  ivith  such 

fellows  from  the  earth,  it  is  not  fit  they  should  lix>e. 
They  were  lazy  and  would  not  work,  and  therefore 
they  were  exclaimed  against  as  thieves,  and  justly, 
for  they  that  do  not  earn  their  own  bread  by  honest 
labour,  do,  in  effect,  steal  the  bread  out  of  other 
people's  mouths;  an  idle  fellow  is  a  public  nuisance; 
b  it  it  is  better  to  drive  such  inton  work-house,  than, 
as  here,  into  a  wilderness,  which  will  punish  them 
indeed,  but  never  reform  them.  They  were  forred 
to  d  veil  in  caves  of  the  earth,  and  they  brayed  like 
asses  among  the  bushes,  v.  6,  7.  See  what  is  the 
lot  of  those  that  have  the  crv  of  the  countrv,  the  crv 
of  their  own  conscience,  against  them;  they  cannot 


but  be  in  a  continual  terror  and  confusion;  they 
groan  among  the  trees,  (so  Broughton,)  and  smart 
among  the  nettles;  they  are  stung  and  scratched 
there,  where  they  hoped  to  be  sheltered  and  pro- 
tected. See  what  miseries  wicked  people  bring 
themselves  to  in  this  world;  yet  this  is  nothing  tc 
what  is  in  reserve  for  them  in  the  other  world. 

6.  They  were  all  that  is  base,  v.  8.  They  had 
nothing  at  all  in  them  to  recommend  them  to  any 
man's  esteem:  they  were  a  vile  kind;  yea,  a  kind 
without  fame;  people  that  nobody  could  give  a  good 
word  to,  nor  had  a  good  wish  for;  they  were  ba- 
nished from  the  earth,  as  being  viler  than  the  earth. 
One  would  not  think  it  possible  that  ever  the  hu- 
man nature  should  sink  so  low,  and  degenerate  so 
far,  as  it  did  in  these  people.  When  we  thank  God 
that  we  are  men,  we  have  reason  to  thank  him  that 
we  are  not  such  men.  But  such  as  these  were  abu- 
sive to  Job,  (1.)  In  revenge;  because,  when  he  was 
in  prosperity  and  power,  like  a  good  magistrate,  he 
put  the  laws  in  execution,  which  were  in  force 
against  vagabonds,  and  rogues,  and  sturdy  beggars, 
which  these  base  people  now  remembered  against 
him.  (2. )  In  triumph  over  him, because  they  thought 
he  was  now  become  like  one  of  them,  Isa.  xiv.  10,11. 
The  abjects,  men  of  mean  spirits,  insult  over  the 
miserable,  Ps.  xxxv.  15. 

II.  The  greatness  of  the  affronts  that  were  given 
him:  it  cannot  be  imagined  how  abusive  they  were. 

1.  They  made  ballads  on  him,  with  which  they 
made  themselves  and  their  companions  merry; 
(i'.  9.)  I  am  their  song,  and  their  by-nvord.  Those 
have  a  \  ery  base  spirit,  that  turn  the  calamities  of 
their  honest  neighbours  into  a  jest,  and  can  sport 
themseh  es  with  their  griefs. 

2.  They  shunned  him  as  a  loathsome  spectacle, 
abhorred  him,  fled  far  from  him,  {%'.  10.)  as  an  ugly 
monster,  or  as  one  infected;  they  that  were  them- 
selves driven  out  from  among  men,  would  have 
driven  him  out.     For, 

3.  They  expressed  the  greatest  sconi  and  indig- 
nation against  him.  They  spit  in  his  face,  or  were 
ready  to  do  so;  they  tripped  up  his  heels,  pushed 
away  his  feet,  {v.  12.)  kicked  him,  either  in  wrath, 
because  they  hated  him,  or  in  sport,  to  make  them- 
selves merry  with  him,  as  they  did  with  their  cm- 
panions  at  foot-ball.  The  best  of  saints  have  s'~me- 
times  received  the  worst  of  injuries  and  indignities, 
from  a  spiteful,  scornful,  wicked,  world,  and  must 
not  think  it  strange;  our  Master  himself  was  thus 
abused. 

4.  They  were  very  malicious  ag.unst  him,  and 
not  only  made  a  jest  of  him,  but  made  a  prey  of 
him;  not  only  affronted  him,  but  set  themselves  to 
do  him  all  the  real  mischief  they  could  devise. 
They  raise  up.  against  me  the  ivays  of  their  destruc- 
tion; or,  as  some  read  it.  They  cast  upon  me  the 
cause  of  their  woe;  that  is,  "  They  lay  the  blame 
of  their  being  driven  out,  upon  me;"  and  it  is  com- 
mon for  criminals  to  hate  the  judges  and  laws  by 
which  they  are  punished.  But,  under  this  pre- 
tence, (1.)  They  accused  him  falsely,  and  misre- 
presented his  former  conversation,  which  is  here 
called  marring  his  path.  They  reflected  upon  him 
as  a  tyrant  and  an  oppressor,  because  he  had  done 
justice  upon  them;  and  perhaps  Job's  friends  ground- 
ed their  uncharitable  censures  of  him  (r//.  xxii.  6, 
See.)  upon  the  unjust  and  unreasonable  clamours  of 
these  sorrv  people;  and  it  was  an  instance  of  their 
great  weakness  and  inconsideration;  for  who  can  be 
innocent,  if  the  arcus>ti"ns  of  such  persons  may  be 
heeded?  (2.)  Thev  not  only  triumphed  in  his  ca- 
lamitv,  hut  set  it  forward,  and  did  all  they  could  to 
add  to  his  miseries,  and  make  them  more  grievous 
to  him.  It  is  a  great  sin  to  forward  the  calamity 
of  anv,  especiallv  of  cood  people:  in  this  they  have 
no  helper,  nobody  to  set  them  on,  or  to  countenance 


.  OB,  XXX. 


135 


them  in  it;  nobody  to  bear  them  out,  or  to  protect 
them,  but  they  do  it  of  their  own  accord;  they  ai-e 
fools  in  other  things,  but  wise  enough  to  do  mis- 
chief, and  need  no  help  in  inventing  that.  Some 
read  it  thus,  They  hold  my  heaviness  a  firqfil, 
though  they  be  never  the  better.  Wicked  people, 
though  they  get  nothing  by  the  calamities  of  others, 
yet  rejoice  in  them. 

5.  They  that  did  him  all  this  mischief,  were  nu- 
merous, unanimous,  and  violent;  {v.  14.)  They 
came  ufion  me  as  a  wide  breaking  in  of  waters, 
when  the  dam  is  broken;  or,  "They  came  as  sol- 
diers into  a  broad  breach  which  they  have  made  in 
the  wall  of  a  besieged  city,  pouring  in  upon  me  with 
the  utmost  fury;"  and  in  this  they  took  a  pride  and  a 
pleasure;  they  rolled  themselves  in  the  des  ilation, 
as  a  man  rolls  himself  in  a  soft  and  easy  bed;  and 
they  rolled  themselves  upon  him  with  all  the  weight 
of  their  malice. 

Lastly,  All  this  contempt  put  upon  him,  was 
caused  by  the  troubles  he  was  in;  {v.  11.)  "Be- 
cause he  has  loosed  my  cord;  has  taken  away  the 
honour  and  power  with  whicli  I  was  girded,  {ch. 
xii.  18.)  has  scattered  whit  I  had  got  together,  and 
untwisted  all  my  affairs,  because  he  has  afflicted 
me,  therefore  they  have  let  loose  the  bridle  before 
Wf,"  that  is,  "have  given  themselves  a  liberty  to 
say  and  do  what  they  please  against  me."  They 
that  by  Providence  are  stripped  of  their  honour, 
may  expect  to  be  loaded  with  contempt  by  incon- 
siderate ill-natured  people.  *'  Because  he  hatli 
loosed  /its- cord,"  (the  original  has  that  reading  also,) 
that  is,  "  because  he  has  taken  off  his  bridle  of  re- 
straint from  off  their  malice,  they  cast  away  the 
bridle  from  me,"  tluit  is,  "  they  make  no  account  of 
my  authority,  nor  stand  in  any  awe  of  me. "  It  is  owing 
to  the  hold  God  has  of  the  consciences  even  of  bad 
men,  and  the  restraints  he  lays  upon  them,  that  we 
are  not  continually  thus  insulted  and  abused;  and  if 
at  any  time  we  meet  with  such  ill  treatment,  we 
must  acknowledge  the  hand  of  God  in  taking  off 
those  restraints;  as  David  did,  when  Shimei  cursed 
him;  So  let  him  curse,  for  the  Lord  hath  bidden  him. 

Now  in  all  this,  (1.)  We  may  see  the  uncertainty 
of  worldly  honour,  and  particularly  of  popular  ap- 
plause; how  suddenly  a  man  may  fall  from  the  height 
of  dignity  into  the  depth  of  disgrace.  What  little 
cause  therefore  have  men  to  be  ambitious  or  proud 
of  th  it  which  may  be  so  easily  lost,  and  what  little 
confidence  is  to  be  put  in  it!  They  that,  to-day,  cry, 
Hosannah,  may,  to-morrow,  cry,  Crucfy.  But 
there  is  an  honour  which  comes  from  God,  which, 
if  we  secure,  we  shall  find  it  not  thus  changeable 
and  loseable.  (2.)  We  may  see  that  it  has  often 
been  the  lot  of  very  wise  and  good  men,  to  be  tram- 
pled upon  and  abused.  And,  (3.)  That  those  who 
look  only  at  the  things  that  are  seen,  despise  those 
whom  the  world  frowns  upon,  though  they  are  ever 
so  much  the  favouintes  of  Heaven.  Nothing  is  more 
grievous  in  poverty  than  that  it  renders  men  con- 
temptible: Turba  Remi  sequitur  fortunam,  ut 
semper  odit  damnatos — The  Eoman  fiopulace,  faith- 
ful to  the  turns  of  fortune,  still  fiersecutes  thf  fallen. 
(4.)  We  may  see  in  Job  a  type  of  Christ,  who  was 
thus  made  a  reproach  of  ?nen,  and  despised  of  the 
people,  (Ps.  xxii.  6.  Isa.  liii.  3.)  and  who  hid  not 
his  face  from  shame,  and  spitting,  but  bore  it  better 
than  Job  did. 

1 5.  Terrors  are  turned  upon  me :  they 
pursue  my  soul  as  the  wind  ;  and  my  wel- 
fare passeth  away  as  a  cloud.  1 6.  And  now 
mv  soul  is  poured  out  upon  me :  the  days 
of  affliction  have  taken  hold  upon  me.  17, 
My  bones  are  pierced  in  me  in  the  night- 


season  ;  and  my  sinews  take  no  rest.  1 8. 
By  the  great  force  of  my  disease  is  my  gar- 
ment changed  :  it  bindeth  me  about  as  the 
collar  of  my  coat.  1 9.  He  hath  cast  me 
into  the  mire,  and  I  am  become  hke  dust 
and  ashes.  20.  I  cry  unto  thee,  and  thou 
dost  not  hear  me :  I  stand  up,  and  thou  re- 
regardest  me  not.  21.  Thou  art  become 
cruel  to  me:  with  thy  strong  hand  thou 
opposest .  thyself  against  me.  22.  Thou 
liltest  me  up  to  the  wind ;  thou  causest  me 
to  ride  upon  it.,  and  dissolvest  my  substance. 
23.  For  1  know  that  thou  wilt  bring  me  to 
death,  and  to  the  house  appointed  for  all 
living.  24.  Howbeit  he  will  not  stretch  out 
his  hand  to  the  grave,  though  they  cry  in  his 
destruction.  25,  Did  not  I  weep  for  him 
that  was  in  trouble?  was  no^  my  soul  grieved 
for  the  poor?  26.  When  I  looked  for  good, 
then  evil  came  unto  me;  and  when  I  waited 
for  light,  there  came  darkness.  27.  My 
bowels  boiled,  and  rested  not ;  the  days  of 
at¥iiction  prevented  me.  28.  I  went  mourn- 
ing without  the  sun  :  I  stood  up,  and  I  cried 
in  the  congregation.  29.  I  am  a  brother  to 
dragons,  and  a  companion  to  owls.  30. 
My  skin  is  black  upon  me,  and  my  bones 
are  burnt  with  heat.  31.  My  harp  also  is 
turned  to  mourning,  and  my  organ  into  the 
voice  of  them  that  weep. 

In  this  second  part  of  Job's  complaint,  which  is 
very  bitter,  and  has  a  great  many  sorrowful  accents 
in  it,  we  may  observe  a  great  deal  that  he  complains 
of,  and  some  little  that  he  comforts  himself  with. 

I.  Here  is  much  that  he  complains  of. 

1.  In  general,  it  was  a  day  of  great  affliction  and 
son-ow.  (1.)  Affliction  seized  him,  and  surprised 
him.  \V  seized  \\\m;  {v.  16.)  The  days  of  affliction 
have  taken  hold  upon  me;  have  caught  me,  so  some; 
they  have  arrested  me,  as  the  bailiff  arrests  the 
debt(^r,  and  by  violence  secures  him.  When  trou- 
ble comes  with  commission,  it  will  take  fast  hold, 
and  not  lose  its  hold.  It  surprised  him;  {v.  27.) 
"TIse  days  of  affliction  prevented  me,"  that  is, 
"they  came  upon  me  without  giving  me  any  pre- 
vious warning;  I  did  not  expect  them,  nor  made 
any  provision  for  such  an  evil  day."  Observe,  He 
reckons  his  iiffliction  by  days,  which  will  soon  be 
numbered  and  finished,  and  are  nothing  to  the  ages 
of  eternity,  2  Cor.  iv.  17.  (2.)  He  was  in  great 
sorrow  by  reason  of  it.  His  bowels  boiled. with 
grief,  and  rested  not,  v.  17.  The  sense  of  his  ca- 
lamiiies  was  continually  preying  upon  his  spirits, 
without  any  intermission:  he  went  mourning  from 
day  to  day,  always  sighing,  always  weeping;  and 
such  a  cloud  was  constantly  upon  his  mind,  that  he 
went,  in  effect,  without  the  sun,  v.  28.  He  had 
nothing  that  he  could  take  any  comfort  in;  he  aban- 
doned himself  to  pei-petual  sorrow,  as  one  that,  like 
Jacob,  resolved  to  go  to  the  grave  mourning:  he 
walked  out  of  the  sun,  (so  some,)  in  dark  shady 
places,  as  melancholy  people  use  to  do.  If  he  went 
into  the  congregation,  to  join  with  them  in  solemn 
worshi]);  instead  of  standing  up  calmly  to  desire 
theii-  pravers,  he  stood  up  and  cried  aloud,  through 
pain  of  body,  or  anguish  of  mind,  like  one  half  dis- 
tracted. If  he  appeared  in  public,  to  receive  visits, 
when  the  fit  came  upon  him,  he  could  not  contain 


136 


JOB,  XXX. 


himself,  nor  preserve  due  decorum,  but  stood  up, 
and  shrieked  aloud.  Thus  he  was  a  brother  to  dra- 
gons and  owls,  {v.  29.)  both  in  choosing  solitude  and 
retirement,  as  they  do,  (Isa.  xxxiv.  13.)  and  in 
making  a  fearful  hideous  noise,  as  they  do;  his  in- 
considerate complaints  were  fitly  compared  to  their 
inarticulate  ones. 

2.  The  terror  and  trouble  that  seized  his  soul, 
were  the  sorest  part  of  his  calamity,  v.  15,  16.  (1.) 
If  he  looked  forward,  he  saw  every  thing  frightful 
before  him:  if  he  endeavoured  to  shake  off  his  ter- 
rors, they  turned  furiously  upon  him :  if  he  endea- 
voured to  escape  from  them,  they  pursued  his  soul 
as  swiftly  and  violently  as  the  wind.  He  complained, 
at  first,  of  the  terrors  of  God  sttting  themselves  in 
array  against  him,  ch.  vi.  4.  And  still,  which  way 
soever  he  looked,  they  turned  upon  hin>;  which  way 
soever  he  fled,  they  pursued  him.  My  soul. — Heb. 
My  firincifial  one.  My  princess;  for  the  soul  is 
the  principal  part  of  the  man;  it  is  our  glory;  it  is 
every  way  more  excellent  than  the  body,  and  there- 
fore that  which  pursues  the  soul,  and  threatens 
that,  should  be  most  dreaded.  (2.)  If  he  looked 
back,  he  saw  all  the  good  he  had  formerly  enjoyed 
removed  from  him,  and  nothing  left  him  but  the 
bitter  remembrance  of  it;  My  welfare  fiasseth 
away,  as  suddenly,  swiftly,  and  irrecoverably,  as  a 
cloud.  (3.)  If  he  looked  within,  he  found  his  spirit 
quite  sunk,  and  unable  to  bear  his  infirmity,  not 
only  wounded,  hnt  fioured  out  upon  him,  v.  16.  He 
was  not  only  weak  as  water,  but,  in  his  own  appie- 
hension,  lost  as  water  spilt  upon  the  ground.  Com- 
pare Ps.  xxii.  14,  My  heart  is  melted  like  wax. 

3.  His  bodily  diseases  were  \  ery  grievous;  for, 
(1.)  He  was  full  of  pain,  piercing  pain,  pain  that 
went  to  the  bo;  e,  to  all  his  bones,  x<.  17.  It  was  a 
sword  in  his  bones,  which  pierced  him  in  the  night 
season,  when  he  sliould  have  been  refreshed  with 
sleep;  his  nerves  were  affected  with  strong  convul- 
sions, his  sinews  took  no  rest.  By  reason  of  his 
pain,  he  could  take  no  rest,  but  sleep  departed 
from  his  eyes.  His  bones  were  burnt  with  heat;  {v. 
30.)  He  was  in  a  constant  fever,  which  dred  up 
the  radical  moisture,  and  even  consumed  the  mar- 
row in  his  bones.  See  how  frail  our  Ijodies  are, 
which  carry  in  themselves  the  seedsof  our  own  dis- 
ease and  death.  (2.)  He  was  full  of  sores.  Some, 
that  are  pained  in  their  bones,  yet  sleep  in  a  whole 
skin,  but  Satan's  commission  against  Job  extending 
both  to  his  bone  and  to  his  flesh,  he  spared  neither. 
His  skin  was  black  upon  him,  v.  30.  The  blood 
settled,  and  the  sores  suppurated,  which  made  his 
skin  look  blick.  Even  his  garment  had  its  colour 
changed  with  the  continual  running  of  his  boils,  and 
the  soft  clothing  he  used  to  wear  was  now  grown  so 
stiff,  that  all  his  garments  were  like  his  collar,  v. 
18.  It  wotdd  be  nnisome  to  describe  what  a  condi- 
tion poor  Job  was  in,  for  want  of  clean  linen  and 
good  attendance,  and  what  filthy  rags  all  his  clothes 
were.  Some  think,  that,  among  other  diseases.  Job 
was  ill  of  a  quinsy,  or  swelling  in  his  throat,  and  that 
thnt  was  it  which  bound  him  about  like  a  stiff  collar. 

Thus  was  he  cast  into  the  inire,  (i'.  19.)  comf\ar- 
ed  to  mire,  so  some:  his  body  looked  more  like  a 
heap  of  dirt  tlian  any  thing  else.  Let  none  be  proud 
nf  tlieir  cldtliing,  nor  proud  of  their  cleanness;  they 
know  not  but  some  disease  or  other  may  change 
their  garmeiits,  and  e\  en  throw  them  into  the  mire. 
and  mike  them  noisome  b-^Hh  to  themseUcs  and 
others;  instrad  of  sweet  smell,  there  shall  be  a 
stench,  Isa.  iii.  24.  We  are  but  dust  and  ashes  at 
the  best,  and  our  bodies  vile  bodies;  but  we  are  apt 
to  forget  it,  till  God,  by  some  sore  disease,  makes 
us  sensibly  to  feel  and  own  what  we  are;  "lam 
become  already  like  that  dust  and  ashes  into  which  I 
must  shortly  be  resolved:  wherever  I  gn,  I  carry 
my  grave  about  with  me." 


4.  That  which  afflicted  him  most  of  all,  was,  mat 
Gi  d  seemed  to  be  his  Enemy,  and  to  fight  against 
him.  It  was  he  that  cast  him  into  the  mire,  {v.  19.) 
and  seemed  to  trample  on  him  when  he  had  him 
there.  This  cut  him  to  the  heart  more  than  any 
thing  else.  ( 1. )  That  God  did  not  appear  for  him. 
He  addressed  himself  to  him,  but  gamed  no  grant; 
appealed  to  him,  but  gained  no  sentence;  he  was 
very  importunate  in  his  applications,  but  in  vain; 
{v.  20.)  ''I cry  unto  thee,  as  one  in  earnest,  I  stand 
up  and  cry,  as  one  waiting  for  an  answer,  but  thou 
hearest  not,  thou  regardest  not,  for  any  thing  I  can 
perceive. "  If  our  most  fervent  prayers  bring  not  in 
speedy  and  sensible  returns,  we  must  not  think  it 
strange.  Though  the  seed  of  Jacob  did  never  seek 
in  vain,  yet  they  have  often  thought  that  they  did, 
and  that  God  has  not  only  been  deaf,  but  angry,  at 
the  prayers  of  his  people,  Ps.  Ixxx.  4.  (2.)  That 
God  did  appear  against  him.  We  have  here  one  of 
the  worst  words  that  ever  Job  spake;  {y,  21.)  Thou 
art  become  cruel  to  me;  far  be  it  from  the  God  of 
mercy  and  grace,  that  he  should  be  cruel  to  any; 
his  compassions  fail  not;  but  especially  that  he 
should  be  so  to  his  own  children:  Job  was  unjust  and 
ungrateful,  when  he  said  so  of  him,  but  harbouring 
hard  thoughts  of  God  was  the  sin  which  did,  at  this 
time,  most  easily  beset  him.  Here,  [1.]  He  thought 
God  fought  against  him,  and  stirred  up  his  whole 
strength  to  ruin  him;  With  thy  strong  hand  thou 
opposest  thyself,  or  art  an  Adversary  against 
me.  He  had  better  thoughts  of  God,  {ch.  xxiii. 
6. )  when  he  concluded  he  would  not  plead  against 
him  with  his  great  power.  God  has  an  absolute 
sovereignty,  and  an  irresistible  strength,  but  he 
ne\  er  uses  either  the  one  or  the  other  for  the  crush- 
ing or  oppressing  of  any.  [2.]  He  thought  he  in- 
sulted over  him;  {v.  22.)  Thou  liftest  me  up  to  the 
wind,  as  a  feather  or  the  chaff  which  the  wind  plays 
with;  so  unequal  a  match  did  Job  think  himself  for 
Onmipotence,  and  so  unable  was  he  to  help  himself, 
when  he  was  made  to  ride,  not  in  triumph,  but  in 
terror,  upon  the  wings  of  the  wind,  and  the  judg- 
ments of  God  did  e\  en  dissolve  his  substance,  ;  s  a 
cloud  is  dissolved  and  dispersed  by  the  wind.  Man's 
substance,  take  him  in  his  best  estate,  is  nothing 
before  the  power  of  God,  it  is  soon  dissolved. 

5.  He  expected  no  other  now,  than  that  God, 
by  these  troubles,  would  shortly  make  an  end  of 
h'lm.  "If  I  be  made  to  ride  upon  the  wind,  I  can 
count  upon  no  other  tlian  to  break  my  neck  shortly; 
and  he  speaks  as  if  God  had  no  other  design  upon 
him  than  th;it,  in  all  his  dealings  with  him;  '^  I  know 
that  thou  wilt  bring  me,  with  so  much  the  more 
terror,  to  death,  though  I  might  have  been  brought 
thither  without  all  this  ado,  for  it  is  the  house  ap- 
pointed for  all  lii'ing,"  v.  23.  The  grave  is  a 
house,  a  narrow,  dark,  cold,  ill-furnished,  house, 
but  it  will  be  our  residence,  where  we  shall  rest 
and  be  safe;  it  is  our  long  home,  our  own  home,  U-r 
it  is  our  mother's  lap,  and  in  it  we  are  gathered  to 
our  fathers.  It  is  a  house  appointed  for  us,  by  him 
that  has  appointed  us  the  bounds  of  all  our  habita- 
tions. It  is  appointed  for  all  living.  It  is  the  com- 
mon receptacle,  where  rich  and  poor  meet,  it  is  ap- 
pointed for  the  general  rendezvous;  we  must  all  be 
brought  thither  shortly;  it  is  God  that  l)rings  ns, 
for  the  keys  of  death  and  the  grave  are  in  his  hand, 
and  we  may  all  know  that,  sooner  or  later,  he  will 
bring  us  thither;  it  would  he  well  for  us,  if  we 
would  duly  consider  it.  The  lix'ing  know  that  they 
shall  die;  let  us,  each  of  us,  know  it  with  application. 

6.  There  were  two  things  that  aggravated  his 
trouble,  and  made  it  the  less  tolerable.  (1.)  That 
it  was  a  verv  great  disappointment  to  his  expecta- 
tion; {v.  26.)  "When  I  looked  for  good,  for  more 
good,  or,  at  least,  for  the  continuance  of  what  I  had, 
then  evil  came:"  such  uncertain  things  are  all  our 


JOB,  XXXI. 


137 


worldly  enjoyments,  and  such  a  folly  is  it  to  feed 
ourselves  with  great  expectations  from  them.  They 
that  wait  for  light  from  the  sparks  of  their  crea- 
ture-comforts, will  be  wretchedly  disappointed,  and 
will  make  their  bed  in  the  darkness.  (2. )  That  it 
was  a  very  great  change  in  his  condition ;  (r.  31.) 
"  My  harp  is  not  only  laid  oy,  and  hung  upon  the 
willow-trees,  but  it  is  turned  to  mourning,  and  my 
organ  into  the  voice  of  them  that  iveefi."  Job,  in  his 
prosperity,  had  taken  the  timbrel  and  harp,  and 
rejoiced  at  the  sound  of  the  organ,  ch.  xxi.  12.  Not- 
withstanding his  gravity  and  grace,  he  had  found 
time  to  be  cheerful;  but  now  his  tune  was  altered. 
Let  those,  therefore,  that  rejoice,  be  as  though  they 
rejoiced  not,  for  they  know  not  how  soon  their 
laughter  will  be  turned  into  mourning,  and  their 
joy  into  heaviness.  Thus  we  see  how  much  Job 
complains  of:  but, 

II.  Heie  is  something,  in  the  midst  of  all,  with 
which  he  comforts  himself,  and  it  is  but  a  little.  1. 
He  foresees,  with  comfort,  that  death  will  be  the 
period  of  his  calamities;  {v.  24. )  Though  God  now, 
with  a  strong  hand,  ofxposed  himself  against  him, 
yet,  says  he,  he  will  not  stretch  out  his  hand  to  the 
grave.  The  hand  of  God's  wrath  would  bring  him 
to  death,  but  would  not  follow  him  beyond  death; 
his  soul  would  be  safe  and  happy  in  the  world  of 
spirits,  his  body  safe  and  easy  in  the  dust.  Though 
men  cry  in  his  destruction;  though,  when  they  are 
dying,  there  is  a  great  deal  of  agony  and  outcry, 
many  a  sigh,  and  groan,  and  complaint,  yet  in  the 
grave  they  feel  nothing,  they  fear  nothing,  but  all  is 
quiet  there.  "  Though  in  hell,  which  is  called  de- 
struction, they  cry,  yet  not  in  the  grave;  and  I  being 
delivered  from  the  second  death,  the  first  to  me  will 
be  an  effectual  relief."  Therefore  he  wished  he 
might  be  hid  in  the  grave,  ch.  xiv.  13.  2.  He  re- 
flects with  comfort  upon  the  concern  he  always  had 
f  ^r  the  calamities  of  others,  when  he  was  himself  at 
ease;  (v.  25.)  Did  not  I  ivee/i  for  him  that  was  in 
trouble'^  Some  think  he  herein  complains  of  God, 
thinking  it  very  hard,  that  he,  who  had  showed 
mercy  to  others,  should  not  himself  find  mercy.  I 
would  rather  take  it  as  a  quieting  consideration  to 
himself;  his  conscience  witnessed  for  him,  that  he 
had  always  sympathized  with  persons  in  misery, 
and  done  what  he  could  to  help  them,  and  therefore 
had  reason  to  expect  that,  at  length,  both  God  and 
his  friends  would  pity  him.  They  who  mourn  with 
them  th;it  mourn,  will  bear  their  own  sorrows  the 
better,  when  it  comes  to  their  turn  to  drink  of  the 
bitter  cup.  Did  not  7ny  soul  burn  for  the  floor?  So 
some  read  it,  comparing  it  with  that  of  St.  Paul, 
(2  Cor.  xi.  29.)  IVho  is  offended,  and  I  burn  not? 
As  they  who  have  been  unmerciful  and  hard-hearted 
to  others,  may  expect  to  hear  of  it  from  their  own 
consciences,  when  they  are  themselves  in  trouble, 
so  they  who  have  considered  the  poor  and  suc- 
coured them,  shall  ha\  e  the  remembrance  of  that 
to  make  their  bed  easy  in  their  sickness,  Ps.  xli.  1,3. 

CHAP.  XXXI. 

Job  had  often  protested  his  integrity  in  general,  here  he 
does  it  in  particular  instances;  not  in  a  way  of  commen- 
dation, (for  he  does  not  here  proclaim  his  good  deeds,) 
but  in  his  own  just  and  necessary  vindication,  to  clear 
himself  from  those  crimes  with  which  his  friends  had 
falsely  charged  him,  which  is  a  debt  every  man  owes  to 
his  own  reputation.  Job's  friends  had  been  particular 
in  their  articles  of  impeachment  against  him,  and  there- 
fore he  is  so  in  his  protestation,  which  seems  to  refer 
especially  to  what  Eliphaz  had  accused  him  of,  ch.  xxii. 
6,  &c.  They  had  produced  no  witnesses  against  him, 
-either  could  they  prove  the  things  whereof  they  now 
accused  him,  and  therefore  he  may  well  be  admitted  to 
purge  himself  upon  oath,  which  he  does  very  solemnly, 
and  with  many  awful  imprecations  of  God's  wrath,  if  he 
were  guilty  of  those  crimes;  this  protestation  confirms 

Vol.  III. — S 


God's  character  of  him,  that  there  was  none  like  him  in 
the  earth;  perhaps  some  of  his  accusers  durst  not  have 
joined  with  him;  for  he  not  only  acquits  himself  from  those 
gross  sins  which  lie  open  to  the  eye  of  the  world,  but  from 
many  secret  sins,  which,  though  he  had  been  guilty  of  them, 
nobody  could  have  charged  him  with,  because  he  will 
prove  himself  no  hypocrite.  Nor  does  he  only  maintain 
the  cleanness  of  His  practices,  but  shows  also  that  in 
them  he  went  upon  good  principles;  that  the  reason  of 
his  eschewing  evil,  was,  because  he  feared  God,  and  his 
piety  was  at  the  bottom  of  his  justice  and  charity;  and 
this  crowns  the  proof  of  his  sincerity.  The  sins  from 
which  he  here  acquits  himself,  are,  1.  Wantonness  and 
uncleanness  of  heart,  v.  1..4.  2.  Fraud  and  injustice  in 
commerce,  v.  4.  -8.  3.  Adultery,  v.  9  ..12.  4.  Haughtiness 
and  severity  toward  his  servants,  v.  13. .15.  6.  Unmer- 
cifulness  to  the  poor,  the  widows,  and  the  fatherless,  v. 
16. .23.  6.  Confidence  in  his  worldly  wealth,  v.  24,  25. 
7.  Idolatry,  v.  26.  .28.  8.  Revenge,  v.  29  ..  31.  9.  Ne- 
glect of  poor  strangers,  v.  32.  10.  Hypocrisy  in  conceal- 
mg  his  own  sins,  and  cowardice  in  conniving  at  the  sins 
of  others,  v.  33,  34.  II.  Oppression,  and  the  violent  in- 
vasion of  other  people's  rights,  v.  38. .  40.  And,  toward 
the  close,  he  appeals  to  God's  judgment  concerning  his 
integrity,  v.  35.. 37.  Now,  in  all  this,  we  may  see,  (I.) 
The  sense  of  the  patriarchal  age  concerning  p;ood  ^nd 
evil,  and  what  was  so  long  ago  condemned  as  sinful,  that 
is,  both  hateful  and  hurtful.  (2.)  A  noble  pattern  of  piety 
and  virtue  proposed  to  us  for  our  imitation,  which,  if  our 
consciences  can  witness  for  us  that  we  conform  to  it,  will 
be  our  rejoicing,  as  it  was  Job's,  in  the  day  of  evil. 

1 .  T  MADE  a  covenant  with  mine  eyes  ; 
JL  why  then  should  I  think  upon  a  maid  ? 

2.  For  what  portion  of  God  is  there  from 
above  ?  and  ivhot  inheritance  of  tlie  Al- 
mighty from  on  high  ?  3.  /s  not  destruction 
to  the  wicked  ?  and  a  strange  pmiishment  to 
the  workers  of  iniquity  ?  4.  Doth  not  he  see 
my  ways,  and  count  all  my  steps  ?  5.  [f  1 
have  walked  with  vanity,  or  if  my  foot  hath 
hasted  to  deceit ;  6.  Let  me  be  weighed  in 
an  even  balance,  that  God  may  know  mine 
integrity.  7.  If  my  step  hath  turned  out  of 
the  way,  and  my  heart  walked  after  mine 
eyes,  and  if  any  blot  hath  cleaved  to  my 
hands ;  8.  Then  let  me  sow,  and  let  another 
eat ;  yea,  let  my  offspring  be  rooted  out. 

The  lusts  of  the  flesh,  and  the  love  of  the  world, 
are  the  two  fatal  rocks  on  which  multitudes  split; 
against  these  Job  protests  he  was  always  careful  to 
stand  upon  his  guard. 

I.  Against  the  lusts  of  the  flesh.  He  not  only 
kept  himself  clear  from  adultery,  from  defiling  his 
neighbours'  wives,  {v.  9.)  but  from  all  lewdness 
with  .any  women  whatsoever.  He  kept  no  concu- 
bine, but  was  inviolably  faithful  to  the  marriage- 
bed,  though  his  wife  was  none  of  the  wisest,  best, 
or  kindest.  From  the  beginning  it  was  so,  that  a 
man  should  have  but  one  wife,  and  cleave  to  her 
only;  and  Job  kept  close  to  that  institution,  and  ab- 
horred the  thought  of  transgressing  it;  for,  though 
his  greatness  might  tempt  him  to  it,  his  goodness 
kept  him  from  it.  Job  was  now  in  pain  and  sickness 
of  body,  and  under  that  aflfliction  it  is  in  a  particular 
manner  comfortable,  if  our  conscience  can  witness 
for  us,  that  we  have  been  careful  to  preserve  our 
bodies  in  chastity,  and  to  possess  those  vessels  in 
sanctification  and  honour,  pure  from  the  lusts  of  un- 
cleanness.    Now  observe  here, 

1.  What  the  resolutions  were,  which,  in  this 
matter,  he  kept  to;  (t-.  1.)  I  made  a  covenant  with 
fnine  eyes,  that  is,  "  I  watched  against  the  occa- 
sions of  the  sin;  why  then  should  I  think  upon  a 
?naid?"  that  is,  "  By  that  means,  through  the  grace 
of  God,  I  kept  myself  from  the  very  first  step  to- 


138 


JOB,  XXXI. 


wards  it, "  So  far  was  he  from  wanton  dalliances, 
or  any  act  of  lasciviousness,  that,  (1.)  He  would 
not  so  much  as  admit  a  wanton  look.  He  made  a 
covenant  with  his  eyes,  made  this  bargain  with  them, 
that  he  would  allow  them  the  pleasure  of  beholding 
the  light  of  the  sun,  and  the  glory  of  God  shining 
in  the  visible  creation,  provided  they  would  never 
fasten  upon  any  object  that  might  occasion  any  im- 
pute  imaginations,  much  less  any  impure  desires, 
ill  his  mind;  and,  under  this  penalty,  that  if  they 
did,  they  must  smart  for  it  in  penitential  tears. 
Note,  Those  that  would  keep  their  heai'ts  pure, 
must  guard  their  eyes,  which  are  both  the  outlets 
and  inlets  of  uncleanness.  Hence  we  read  of  wanton 
eyes,  (Isa.  iii.  16.)  and  eyes  full  of  adultery ,  2  Pet. 
i'.  14.  The  first  sin  began  in  the  eye,  Gen.  iii.  6. 
What  we  must  not  meddle  with,  we  must  not  lust 
liter;  and  what  we  must  not  lust  after,  we  must  not 
look  at;  not  the  forbidden  wealth,  (Prov.  xxiii.  5.) 
not  the  forbidden  wine,  (Prov.  xxiii.  31.)  not  the 
forbidden  woman,  Matth.  v.  28.  (2.)  He  would  not 
so  much  as  allow  a  wanton  thought;  "  Why  then 
should  I  think  ufion  a  maid,  with  any  unchaste  fancy 
or  desire  toward  her?"  Shame  and  sense  of  honour 
might  i-estrain  him  from  soliciting  the  chastity  of  a 
beautiful  virgin,  but  only  grace  and  the  fear  of  God 
would  restrain  him  from  so  much  as  thinking  of  it. 
Those  are  not  chaste,  that  are  not  so  in  spirit  as 
well  as  body,  1  Cor.  vii.  34.  See  how  Christ's  ex- 
position of  the  seventh  commandment  agrees  with 
the  ancient  sense  of  it,  and  how  much  better  Job 
understood  it  than  the  Pharisees,  though  they  sat 
in  Moses's  chair. 

2.  Wh:it  the  reasons  were,  which,  in  this  matter, 
he  was  governed  by.  It  was  not  for  fear  of  reproach 
pmnng  men,  though  that  is  to  be  considered,  (Prov. 
vi.  33. )  but  for  fear  of  the  wrath  and  curse  of  God. 
He  knew  very  well, 

(1.)  That  uncleanness  is  a  sin  that  forfeits  all 
good,  and  shuts  us  out  from  the  hope  of  it;  {y.  2.) 
W^hat  fiortion  of  God  is  there  from  above?  What 
blessing  can  such  impure  sinners  expect  from  the 
pure  and  holy  God,  or  what  token  of  his  favour.'' 
What  inheritance  of  the  Almighty  can  they  look 
for  from  on  high?  There  is  no  portion,  no  inheri- 
tance, no  true  happiness,  for  a  soul,  but  what  is  in 
God,  in  t!ie  Almighty,  and  what  comes  from  above, 
from  on  high.  Those  that  wallow  in  uncleanness, 
render  themselves  utterly  unfit  for  communion  with 
God,  either  in  grace  here,  or  in  glory  hereafter, 
and  become  allied  to  unclean  spirits,  which  are  for 
ever  separated  from  him;  and  then  what  portion, 
what  inheritance,  can  they  have  with  God?  Noun- 
clean  thing  shall  enter  into  the  New  Jerusalem,  that 
holy  city. 

(2.)  It  is  a  sin  that  incurs  divine  vengeance,  v.  3. 
It  will  certainly  be  the  sinner's  ruin,  if  it  be  not  re- 
pented of  in  time.  Is  not  destruction  a  swift  and 
sure  destruction  to  those  wicked  people,  and  a 
strange  punishment  to  the  workers  of  this  iniquity? 
Fools  make  a  mock  at  this  sin,  make  a  jest  of  it,  it 
is  with  them  a  peccadillo,  a  trick  of  youth;  but  they 
deceive  themselves  with  vain  words,  for,  because  of 
these  things,  how  light  soever  they  make  of  tliem, 
the  wrath  of  God,  the  insupportable  wrath  of  the 
eternal  God,  comes  ufion  the  children  of  disobedience, 
Eph.  v.  6.  There  are  some  sinners  whom  God 
sometimes  goes  out  of  the  common  road  of  provi- 
dence to  meet  with;  such  are  these.  The  destruc- 
tion of  Sodom  is  a  strange  punishment.  Is  there  not 
alienation  (so  some  read  it)  to  the  workers  of  ini- 
quity? This  is  the  siTifulness  of  the  sin,  that  it  alie- 
nates the  m'nd  from  God;  (Eph.  iv.  18, 19.)  and  this 
is  the  pvmishment  of  the  sinners,  that  they  shall  be 
cternallv  set  at  a  distance  from  him.  Rev.  xxii.  15. 

(3.)  It  cannot  be  hid  from  the  all-seeing  God.  A 
wanton  thought  cannot  be  so  close,  nor  a  wanton 


look  so  quick,  as  to  escape  his  cognizance,  much  less 
any  act  of  uncleanness  so  secretly  done,  as  to  be  out 
of  his  sight.  If  Job  was  at  any  time  tempted  to  this 
sin,  he  restrained  himself  from  it,  and  all  approaches 
to  it,  with  this  pertinent  thought,  {v.  4.)  Doth  not 
he  see  my  ways?  as  Joseph  did,  (Gen.  xxxix.  9.) 
How  can  I  do  it,  and  sin  against  God?  Two  things 
Job  had  an  eye  to.  [1.]  God's  omniscience.  It  is 
a  great  truth,  that  God's  eyes  are  u/ion  all  the  ways 
of  men;  (Prov,  v.  20,  21.)  but  Job  here  mentions  it 
with  application  to  himself  and  his  own  actions; 
Doth  not  he  see  my  ways?  O  God,  thou  hast  search 
ed  me  arid  known  me.  God  sees  what  rule  we  walk 
by,  what  company  we  walk  with,  what  end  we  walk 
toward,  and  therefore  what  ways  we  walk  in.  [2.] 
His  observance.  "  He  not  only  sees,  but  takes  no- 
tice; he  counts  all  my  steps,  all  my  false  steps  in 
the  way  of  duty,  all  my  by-steps  mto  the  way  of 
sin."  He  not  only  sees  our  ways  in  general,  but 
takes  cognizance  of  our  particular  steps  in  these 
ways,  every  action,  every  motion.  He  keeps  count 
of  all,  because  he  will  call  us  to  account,  will  bring 
every  work  into  judgment.  God  takes  a  more  exact 
notice  of  us  than  we  do  of  ourselves;  for  who  ever 
counted  his  own  steps?  Yet  God  counts  them;  let 
us  therefore  walk  circumspectly. 

II.  He  stood  upon  his  guard  against  the  love  of 
the  world,  and  carefully  avoided  all  sinful  indi- 
i-ect  means  of  getting  wealth.  He  dreaded  all  for- 
bidden profit  as  much  as  all  forbidden  pleasure.  Let 
us  see, 

1.  What  his  protestation  is:  in  general,  that  he 
had  been  honest  and  just  in  all  his  dealings,  and 
never,  to  his  knowledge,  did  any  body  any  wrong. 
(1. )  He  never  walked  with  vanity,  that  is,  he  never 
durst  tell  a  lie,  to  get  a  good  bargain.  It  was  never 
his  way  to  banter,  or  equivocate,  or  make  many 
words,  in  his  dealings.  Some  men's  constant  walk 
is  a  constant  cheat.  They  either  make  what  they 
have  more  than  it  is,  that  they  may  be  trusted;  or 
less  than  it  is,  that  nothing  may  be  expected  from 
them.  But  Job  was  a  different  man.  His  wealth 
was  not  gotten  by  vanity,  though  now  diminished, 
Prov.  xiii.  11.  (2.)  He  never  hasted  to  deceit. 
Those  that  deceive,  must  be  quick  and  sharp,  but 
Job's  quickness  and  sharpness  were  never  turned 
that  way.  He  never  made  haste  to  be  rich  by  de- 
ceit, but  always  acted  cautiously,  lest,  through  in- 
consideration,  he  should  do  an  unjust  thing.  Note, 
What  we  have  in  the  world,  may  be  either  used 
with  comfort,  or  lost  with  comfort,  if  it  was  honestly 
got.  (3.)  His  steps  never  turned  out  of  the  way, 
the  way  of  justice  and  fair  dealing;  from  that  he 
never  deviated,  v.  7.  He  not  only  took  care  not  to 
walk  in  a  constant  course  and  way  of  deceit,  but 
he  did  not  so  much  as  take  one  step  out  of  the  way 
of  honesty.  In  every  particular  action  and  affair, 
we  must  closely  tie  ourselves  up  to  the  rules  of 
righteousness.  (4. )  His  heart  aid  not  walk  after 
his  eyes,  that  is,  he  did  not  covet  what  he  saw,  that 
was  another's,  nor  wish  it  his  own."  Covetousness 
is  called  the  lust  of  the  eye,  1  John  ii.  16.  Achan 
saw,  and  then  took,  the  accursed  thing.  That  heart 
must  needs  wander,  that  walks  after  the  eyes;  for 
then  it  looks  no  further  than  the  things  that  are 
seen;  whereas  it  ought  to  be  in  heaven,  whither  the 
eyes  cannot  reach:  it  should  follow  the  dictates  of 
religion  and  right  reason:  if  it  follow  the  eye,  it  will 
be  misled  to  that  for  which  God  will  bring  men  into 
judgment,  Eccl.  xi.  9.  (5.)  That  no  blot  had  cleavea 
to  his  hands,  that  is,  he  was  not  chargeable  with 
getting  any  thing  dishonestly,  or  keeping  that  which 
was  another's,  whenever  it  appeared  to  be  so.  In- 
justice is  a  blot,  a  blot  to  the  estate,  a  blot  to  the 
owner;  it  spoils  the  beauty  of  both,  and  therefore  is 
to  be  dreaded.  Those  that  deal  iinicli  m  the  world 
may  perhaps  have  a  blot  come  upon  their  hands. 


JOB,  XXXT. 


139 


but  they  must  wash  it  off  again  by  repentance  and 
restitution,  and  not  let  it  cleave  to  theirhands.  See 
Isa.  xxxiii.  15. 

2.  How  he  ratifies  his  protestation.  So  confident 
is  he  of  his  own  honesty,  that,  (1.)  He  is  willing  to 
have  his  goods  searched;  {y.  6.)  Let  me  be  weighed 
in  an  even  balance,  that  is,  "Let  what  I  have  got 
be  inquired  into,  and  it  will  be  found  to  weigh  well;" 
a  sign  that  it  was  not  gotten  by  vanity,  for  then  Tekel 
had  been  written  on  it — weighed  in  the  balance,  and 
found  too  light.  An  honest  man  is  so  far  from  dread- 
ing a  trial,  that  he  desires  it  rather,  being  well  as- 
sured that  God  knows  his  integrity,  and  will  approve 
it,  and  that  the  trial  of  it  will  be  to  his  praise  and 
honour.  (2. )  He  is  willing  to  forfeit  the  whole  cargo, 
if  there  were  found  any  prohibited,  contraband, 
goods,  any  thing  but  what  he  came  honestly  by; 
\v.  8.)  "  Let  me  sow,  and  let  another  eat,"  which 
was  already  agreed  to  be  the  doom  of  oppressors; 
{ch.  V.  5.)  "and  let  my  offspring,  all  the  trees  that  I 
have  planted,  be  rooted  out."  This  intimates,  that 
he  believed  the  sin  did  deserve  this  punishment, 
that,  usually,  it  is  thus  punished;  but  that,  though 
now  his  estate  was  ruined,  (and  at  such  a  time,  if 
ever,  his  conscience  would  have  brought  his  sin  to 
his  mind,)  yet  he  knew  himself  innocent,  and  would 
venture  all  the  poor  remains  of  his  estate  upon  the 
issue  of  the  trial. 

9.  If  my  heart  have  been  deceived  by  a 
woman ;  or  if  I  have  laid  wait  at  my  neigh- 
bour's door;  10.  Then  let  my  wife  grind 
unto  another,  and  let  others  bow  down  upon 
her.  1 1.  For  this  is  a  heinous  crime  ;  yea,  it 
is  an  iniquity  to  he  punished  hy  the  judges. 

12.  For  it  is  a  fire  ^^a^consumeth  to  destruc- 
tion, and  would  root  out  all  mine  increase. 

1 3.  tf  I  did  despise  the  cause  of  my  man- 
servant, or  of  my  maid-servant,  when  they 
contended  with  me  ;  1 4.  What  then  shall  I 
do  when  God  riseth  up  ?  and,  when  he  visit- 
eth,  what  shall  I  answer  him  ?  1 5.  Did  not 
he  that  made  me  in  the  womb  make  him  ? 
md  did  not  one  fashion  us  in  the  womb  ? 

Two  more  instances  we  have  here  of  Job's  integ- 
'itv. 

I.  That  he  had  a  very  great  abhorrence  of  the 
iin  of  adultery.  As  he  did  not  wrong  his  own  mar- 
•iage-bed,  by  keeping  a  concubine,  (he  did  not  so 
Tiuch  as  think  upon  a  maid,  v.  1. )  so  he  was  careful 
4ot  to  offer  any  injury  to  his  neighbour's  marriage- 
•jed. 

Let  us  see  here, 

1.  How  clear  he  was  from  this  sin,  v.  9.  (1.) 
He  did  not  so  much  as  covet  his  neighbour's  wife, 
for  even  his  heart  was  not  deceived  by  a  woman. 
The  beauty  of  another  man's  wife  did  not  kindle  in 
him  any  unchaste  desires,  nor  was  he  ever  moved 
by  the  allurements  of  an  adulterous  woman,  such  as 
is  described,  Prov.  vii.  6,  &c.  See  the  original  of 
all  the  defilements  of  this  life;  they  come  from  a 
deceived  heart.  Every  sin  is  deceitful,  and  none 
more  so  than  the  sin  of  uncleanness.  (2. )  He  never 
compassed  or  imagined  any  unchaste  design.  He 
never  laid  wait  at  his  neighbour's  door,  to  get  an 
opportunity  to  debiuch  his  wife  in  his  absence, 
when  the  good  man  was  not  at  home,  Prov.  vii.  19. 
See  ch.  xxiv.  15. 

2.  What  a  dread  he  had  of  this  sin,  and  what 
frightful  apprehensi'ins  he  hul  concerning  the  ma- 
lignitv  of  it — That  it  was  a  heinous  crime,  (v.  11.) 
('ue  of  the  greatest  vilest  sins  a  man  can  be  smilty 


of,  highly  provoking  to  God,  and  destructive  to  the 
prosperity  of  the  soul.  With  respect  to  the  mis- 
chievousness  of  it,  and  the  punishment  it  deserved, 
he  owns  that,  if  he  were  guilty  of  that  heinous  crime, 
(1.)  Hisfamily  might  justly  be  made  infamous  in  the 
highest  degree;  {v.  10.)  Let  my  wife  grind  to  ano- 
ther. Let  her  be  a  slave,  so  some;  aharlot,  so  others. 
God  often  punishes  the  sins  of  one  with  the  sin  of 
another,  the  adultery  of  the  husband  with  the  adul- 
tery of  the  wife,  as  in  David's  case,  (2  Sam.  xii.  11. ) 
which  does  not  in  the  least  excuse  the  ti-eachery  of 
the  adulterous  wife;  but,  how  unrighteous  soever  she 
is,  God  is  righteous.  See  Hos.  iv.  13,  Your  spouses 
shall  commit  adultery.  Note,  Those  who  are  not 
just  and  faithful  to  their  relations,  must  not  think  it 
strange,  if  their  relations  be  unjust  and  unfaithful  to 
them.  (2. )  He  himself  might  justly  be  made  a  pub- 
lic example;  L'or  it  is  an  iniquity  to  be  punished  hy 
the  judges;  yea,  though  they  who  are  guilty  f  f  it 
are  themselves  judges,  as  Job  was.  Note,  Adultery 
is  a  crime  which  the  civil  magistrate  ought  to  take 
cognizance  of,  and  punish:  so  it  was  adjudged  even 
in  the  patriarchal  age,  before  the  law  of  Moses  made 
it  capital.  It  is  an  evil  work,  to  which  the  sword 
of  justice  ought  to  be  a  terror.  (3.)  It  might  justly 
become  the  ruin  of  his  estate;  nay,  he  knew  it  would 
be  so;  {y.  12.)  It  is  afire.  Lust  is  afire  in  the 
soul:  they  that  indulge  it,  are  said  to  burn.  It  con- 
sumes all  that  is  good  there,  (the  convictions,  the 
comforts,)  and  lays  the  conscience  waste.  It  kin- 
dles the  fire  of  God's  wrath,  which,  if  not  extin- 
guished by  the  blood  of  Christ,  will  bum  to  the 
lowest  hell.  It  will  consume  even  to  that  eternal 
destruction.  It  consumes  the  body,  (Prov.  v.  11.) 
it  consumes  the  substance,  it  roots  out  all  the  in- 
crease. Burning  lusts  bring  burning  judgments. 
Perhaps  it  alludes  to  the  burning  of  Sodom,  which 
was  intended  for  an  example  to  those  who  should 
afterward,  in  like  manner,  live  ungodly. 

II.  That  he  had  a  very  great  tenderness  for  his 
servants,  and  ruled  them  with  a  gentle  hand.  He 
had  a  great  household,  and  he  managed  it  well.  By 
this  he  evidenced  his  sincerity,  that  he  h:\d  grace 
to  govern  his  passion  as  well  as  his  appetite;  and 
he  that  in  these  two  things  has  the  rule  of  his  own 
spirit,  is  better  than  the  mighty,  Prov.  xvi.  32.  Here 
observe, 

1,  What  were  Job's  condescensions  to  his  ser- 
vants; {xK  13.)  He  did  not  despise  the  cause  of  his 
man-servant,  no,  nor  of  his  maid-servant,  when  they 
contended  with  him;  that  is,  if  they  contradicted 
him  in  any  thing,  he  was  willing  to  hear  their  rea- 
sons. If  they  h  d  offended  him,  or  were  accused 
to  him,  he  would  patiently  hear  what  they  had  to 
say  for  themselves,  in  their  own  vindication  or  ex- 
cuse. Nay,  if  they  complained  of  any  hardship  he 
put  upon  them,  he  did  not  brow-beat  them,  and  bid 
them  hold  their  tongues,  but  gave  them  leave  to  tell 
their  story,  and  redressed  their  grievances  as  far  as 
it  appeared  they  had  right  on  their  side.  He  was 
tender  of  them,  not  only  when  they  served  him  and 
pleased  him,  but  even  when  they  contended  with 
him.  Herein,  he  was  a  gi-eat  example  to  masters, 
to  give  unto  their  servants  that  which  is  just  and 
equal;  nay,  to  do  the  same  things  to  them,  that  they 
expect  from  them,  (Col.  iv.  1.  Eph.  vi.  9.)  and  not 
to  rule  them  with  rigour,  and  carry  it  with  a  high 
hand.  Many  of  Job's  servants  were  slain  in  his  ser- 
vice, {ch.  i.  15  .  .  17.)  the  rest  were  unkind  and  un- 
dutiful  to  him,  and  despised  his  cause,  though  he 
never  despised  theirs;  (ch.  xix.  15,  16.)  but  he  nad 
this  conifirt,  that  in  his  prosperity  he  had  behaved 
well  toward  them.  Note,  When  relations  are  eithet 
removed  from  us,  or  embittered  to  us,  the  testimony 
of  our  consciences,  that  we  have  done  our  duty  to 
them,  will  be  a  great  support  and  comfort  to  us. 

2.  What  wei  e  the  considerations  that  moved  him 


140 


JOB,  XXXI. 


to  treat  his  servants  thus  kindly;  he  had,  herein, 
an  eye" to  God,  both  as  his  Judge,  and  their  Maker. 

(l")  As  his  Judge;  he  considered,  "If  I  shouUl 
be  imperious  and  severe  with  my  servants,  what 
then  s/iall  l  do  when  God  riseth  ufi?"  He  consider- 
ed that  he  had  a  Master  in  heaven,  to  whonti  he  was 
accountable,  who  will  rise  up,  and  will  visit;  and 
we  are  concerned  to  consider  nvhat  we  shall  do  i?i 
(he  day  of  his  visitation,  (Isa.  x.  3. )  and,  consider- 
ing that  we  are  undone,  if  God  should  then  be  strait 
and  severe  with  us,  we  ought  to  be  very  mild  and 
gent  e  towards  all  with  whom  we  have  to  do.  Con- 
sider what  would  become  of  us,  if  God  should  be 
extreme  to  mark  what  we  do  amiss,  should  take  all 
advantages  against  us,  and  insist  upon  all  his  just 
demands  from  us;  if  he  should  visit  every  offence, 
and  take  e\  ery  forfeiture;  if  he  should  always  chide, 
and  keep  his  anger  for  ever.  And  let  not  us  be  ri- 
gorous with  our  inferiors.  Consider  what  will  be- 
come of  us,  if  we  be  cruel  and  unmerciful  to  our 
brethren.  The  cries  of  the  injured  will  be  heard, 
the  sins  of  the  injurious  will  be  punished,  they  that 
showed  no  mercy,  shall  find  none;  and  what  shall 
we  do  then? 

(2.)  As  his  and  his  servants'  Creator;  {v.  15.) 
when  he  was  tempted  to  be  harsh  with  his  servants, 
to  deny  them  right,  and  turn  a  deaf  ear  to  their  rea- 
sonings, this  thought  came  very  seasonably  into  his 
mind,  "  Did  not  he  that  made  me  in  the  womb,  make 
him?  I  am  a  creature  as  well  as  he,  and  my  being 
is  derived  and  depending  as  well  as  his.  He  par- 
takes of  the  same  nature  that  I  do,  and  is  the  work 
of  the  same  hand;  have  we  not  all  one  Father?" 
Note,  Whatever  difference  there  is  among  men  in 
their  outward  condition,  in  their  capacity  of  mind, 
or  strength  of  body,  or  place  in  the  world,  he  that 
made  the  one,  made  the  other  also;  which  is  a  good 
1  e.ison  why  we  should  not  mock  at  men's  natural 
infirmities,  nor  trample  upon  those  that  are  any  way 
fur  inferiors,  but,  in  every  thing,  do  as  we  would 
be  done  by.  It  is  a  rule  of  justice,  Parium  par  sit 
ratio — Let  equals  be  equallu  estimated  and  treated; 
and  therefore  since  there  is  so  great  a  parity  among 
men,  they  being  all  made  of  tiie  same  mould,  by  the 
sinie  power,  for  the  same  end,  notwithstanding  the 
disparity  of  our  outward  condition,  we  are  bound 
so  far  to  set  ourselves  upon  the  le\  el  with  those  we 
deal  with,  as  to  do  to  them,  in  all  respects,  as  we 
would  they  should  do  to  us. 

16.  If  I  have  withheld  the  poor  from  their 
desire,  or  have  caused  the  eyes  of  the  widow 
to  fail ;  1 7.  Or  have  eaten  my  morsel  my- 
self alone,  and  the  fatherless  hath  not  eaten 
thereof;  18.  (For  from  my  youth  he  was 
brought  up  with  me,  as  iDlth  a  father,  and  I 
have  guided  her  from  my  mother ^s  womb  ;) 
19.  If  I  have  seen  any  perish  for  want  of 
clothing,  or  any  poor  without  covering ;  20. 
If  his  loins  have  not  blessed  me,  and  if\\Q 
were  not  warmed  with  the  fleece  of  my 
sheep;  21.  If  I  have  lifted  up  my  hand 
against  the  fatherless,  when  I  saw  my  help 
in  the  gate ;  22.  Then  let  mine  arm  fall 
from  my  shoulder-blade,  and  mine  arm  be 
broken  from  the  bone.  23.  For  destruction 
from  God  was  a  terror  to  me,  and  by  rea- 
son of  his  highness  I  could  not  endure. 

Eliphaz  had  particularly  charged  Job  with  un- 
mercifulness  to  the  poor;  {ch.  xxii.  6,  &c.)  Thou 
iiast  ivithholden  bread  from  the  hunt^ry,  stripped 


the  naked  of  their  clothing,  and  sent  ividow»  away 
eniptu.  One  would  think  he  could  not  have  been 
so  \  ery  pcsilive  and  express  in  his  charge,  unless 
thtve  had  been  some  truth  in  it,  some  ground  for  it; 
and  )'et  it  appears,  by  Job's  protestation,  that  it  was 
utterly  false  and  groundless,  he  was  never  guilty  ot 
any  such  thing.     See  here, 

1.  The  testimony  which  Job's  conscience  gave  in, 
concerning  his  constant  behaviour  toward  the  poor. 
He  is  most  large  upon  this  head,  because  in  this 
matter  he  was  most  particularly  accused.  He  so- 
lemnly protests, 

1.  That  he  had  never  been  wanting  to  do  good 
to  them,  as  there  was  occasion,  to  the  utmost  of  his 
ability.     He  was  always  compassionate  to  the  poor, 
and  careful  of  them,  especially  the  widows  and  fa- 
therless, that  were  destitute  of  help.     (1.)  He  was 
always  ready  to  grant  their  desires,  and  answer 
their  expectations,  v.  16.     If  a  poor  person  begged 
a  kindness  of  him,  he  was -ready  to  gratify  him;  if 
he  could  but  perceive,  by  the  widow's  mournful 
craving  look,  that  she  expected  an  alms  from  him, 
though  she  had  not  confidence  enough  to  ask  it,  he 
had  compassion  enough  to  gi\e  it,  and  never  caused 
the  eyes  of  the  widow  to  fail.    (2.)  He  put  a  respect 
upon  the  poor,  and  did  them  honour;  for  he  took 
the  fatherless  children  to  eat  with  him  at  his  own 
table,  they  should  fare  as  he  fared,  and  be  familiar 
with  him,  and  he  would  show  himself  pleased  with 
their  company,  as  if  they  had  been  his  own,  v.  17. 
As  it  is  one  of  the  greatest  grievances  of  poverty, 
that  it  exposes  to  contempt,  so  it  is  none  of  the  least 
supports  to  the  poor,  to  be  respected.    (3.)  He  was 
very  tender  of  them,  and  had  a  fatherly  concern  for 
them,  v.  18.     He  was  a  father  to  the  fatherless, 
took  care  of  orphans,  brought  them  up  with  him 
under  his  own  eye,  and  cave  them,  not  only  mainte- 
nance, but  education.   He  was  a  guide  to  the  widow, 
who  had  lost  the  guide  of  her  youth;  he  advised  her 
in  her  affairs,  took  cognizance  of  them,  and  under- 
took the  management  of  them.     Those  that  need 
not  our  alms,  may  yet  ha\  e  occasion  for  our  coun- 
sel, and  it  may  be  a  real  kindness  to  them.     This 
Job  says  he  did  from  his  youth,  from  his  mother's 
womb]  that  is,  he  had  something  of  tenderness  and 
compassion  woven  in  his  nature;  he  began  betimes 
to  do  good,  ever  since  he  could  remember;  he  had 
always  some  poor  widow  or  fatherless  child  under 
his  care.     His  parents  taught  him  betimes  to  pity 
and  relieve  the  poor,  and  brought  up  orphans  with 
him.     (4.)  He  provided  food  convenient  for  them; 
they  ate  of  the  same  morsels  that  he  did,  (v.  17.) 
not  after  him,  of  the  crumbs  that  fell  from  his  table, 
but  with  him,  of  the  best  dish  upon  his  table.  They 
that  have  abundance,  must  not  eat  their  morsels 
alone,  as  if  they  had  none  but  themselves  to  take 
care  of,  nor  indulge  their  appetite  with  a  dainty  bit 
by  themselves,  but  take  others  to  share  with  them, 
as  David  took  Mephibosheth.     (5.)  He  took  parti- 
cular care  to  clothe  them  that  were  without  cover- 
ing, which  would  be  more  expensive  to  him  than 
feeding  them,  {v.  19.)    Poor  people  may  ])erish  for 
want  of  clothing,  as  well  as  for  want  of  food,  for 
want  of  clothing  to  lie  in  by  night,  ( r  to  go  abroad 
in  by  day.   If  Job  knew  of  any  that  were  in  this  dis- 
tress, he  was  forward  to  reliev  e  them,  and,  instead 
of  giving  rich  and  gaudy  liveries  to  his  servants, 
while  the  poor  were  turned  off  with  rags  that  were 
ready  to  be  thrown  to  the  dunghill,  he  had  goc  d, 
warm,  strong  clothes,  made  on  purpose  fur  them, 
of  the  fleece  of  his  sheep,  {v.  20.)  so  that  their  loins, 
whenever  they  girt  those  garments  about  them, 
blessed  him;  they  commended  his  charity,  blessed 
God  for  him,  ana  prayed  God  to  bless  him.     Job's 
sheep  were  burned  with  fire  from  heaven,  but  this 
was  nis  comfort,  that,  when  he  had  them,  he  f  ame 
J  honestly  by  them,  and  used  them  charitably    f^d 


JOB,  XXXI. 


141 


the  poor  with  their  flesh,  and  clothed  them  with 
their  wool. 

2.  That  he  had  never  been  accessary  to  the  wrong- 
ing of  any  that  were  poor.  It  might  be  said,  pei- 
haps,  that  he  was  kind  here  and  there  to  a  poor  or- 
l)han  that  was  a  favourite,  but  to  others  he  was  op- 
pressive. No,  he  was  tender  of  all,  and  injurious 
to  none.  He  never  so  much  as  lifted  ufi  fm  hand 
against  the  fatherless,  {xi.  21.)  never  threatened  or 
fiightened  them,  or  offered  to  strike  them;  never 
used  his  power  to  crush  tliem  that  stood  in  liis  way, 
or  squeeze  what  he  could  out  of  them;  though  he 
saw  his  helfi  in  the  gate,  that  is,  though  he  had  in- 
terest enough  both  in  the  people  and  in  the  judges, 
both  to  enable  him  to  do  it,  and  to  bear  hun  out 
when  he  had  done  it.  Those  that  have  it  in  their 
power  to  do  a  wrong  thing,  and  go  through  with  it, 
and  a  prospect  of  getting  by  it,  and  yet  do  justly, 
and  love  mercy,  and  are  firm  to  both,  may  afterward 
reflect  upon  it  with  much  comfort,  as  Job  does  here. 

II.  The  imprecation  wherewith  he  confirms  this 
protestation;  {y.  22.)  "  If  I  have  been  oppressive 
to  the  poor,  let  mine  arm  fall  from  my  nhoulder- 
blade,  and  mine  arm.  be  broken  from  the  bone,"  that 
is,  "Let  the  flesh  rot  off  from  the  bone,  and  one 
bone  be  disjointed  and  broken  oflp  from  another." 
Had  he  not  been  perfectly  clear  in  this  matter,  he 
durst  not  thus  have  challenged  the  divine  vengeance. 
And  he  intimates,  that  it  is  a  righteous  thing  with 
God  to  break  the  arm  that  is  lifted  up  against  the 
fatherless,  as  he  withered  Jeroboam's  arm  that  was 
stretched  out  against  a  prophet. 

III.  The  principles  by  which  Job  was  restrained 
from  all  uncharitableness  and  unmercifulness.  He 
durst  not  abuse  the  poor;  for  though,  with  his  help 
in  the  gate,  he  could  overpower  them,  yet  he  could 
not  make  his  part  good  against  that  God  who  is  the 
Patron  of  oppressed  poverty,  and  will  not  let  op- 
pressors go  unpunished;  xu  23.  '^  Destruction  from 
God  was  a  terror  to  me,  whenever  I  was  tempted 
to  this  sin,  and  by  reason  of  his  highness  I  could  not 
endure  the  thought  of  making  him  my  Enemy." 
He  stood  in  awe,  1.  Of  the  majesty  of  God,  as  a 
God  above  him.  He  thought  ot  his  highness,  the 
infinite  distance  between  him  and  God,  which  pos- 
sessed him  with  such  a  reverence  of  him,  as  made 
him  very  circumspect  in  his  whole  conversation. 
They  who  oppress  the  poor,  and  pervert  judgment 
and  justice,  forget  that  he  who  is  higher  than  the 
highest  regardeth,  and  there  be  a  higher  than  they, 
who  is  able  to  deal  with  them;  (Eccl.  v.  8.)  but  Job 
considered  this.  2.  Of  the  wrath  of  God,  as  a  God 
that  would  certainly  be  against  him,  if  he  should 
wrong  the  poor.  Destruction  from  God,  because 
it  would  be  a  certain  and  an  utter  ruin  to  him,  if  he 
were  guilty  of  this  sin,  was  a  constant  terror  to  him, 
to  restrain  him  from  it.  Note,  Good  men,  even  the 
best,  have  need  to  restrain  themselves  from  sin  with 
the  fear  of  destruction  from  God,  and  all  little 
enough.  This  should  especially  restrain  us  from 
all  acts  of  injustice  and  oppression — tlmt  God  him- 
self is  the  Avenger  thereof.  Even  then  when  sal- 
vation from  God  is  a  comfort  to  us,  yet  destruction 
from  God  should  be  a  terror  to  us.  Adam,  in  inno- 
cency,  was  awed  with  a  threatening. 

24.  If  I  have  made  gold  my  hope,  or  have 
said  to  the  fine  gold,  Thou  art  my  confi- 
dence ;  25.  If  I  rejoiced  because  my  wealth 
was  great,  and  because  my  hand  had  gotten 
much ;  26.  If  I  beheld  the  sun  when  it 
shined,  or  the  moon  walking  in  brightness, 

27.  And  my  heart  hath  been  secretly  en- 
ticed, or  my  mouth  hath  kissed  my  hand : 

28.  This  also  were  an  iniquity  to  be  punish- 


ed by  the  judge :  for  I  should  have  denied 
the  God  that  is  above.  29.  If  J  rejoiced  at 
the  destruction  of  him  that  hated  me,  or 
lifted  up  myself  when  evil  found  him ;  30. 
(Neither  have  I  suffered  my  mouth  to  sin, 
by  wishing  a  curse  to  his  soul ;)  31.  If  the 
men  of  my  tabernacle  said  not.  Oh  that  we 
had  of  his  flesh!  we  cannot  be  satisfied. 
32.  (The  stranger  did  not  lodge  in  the  street : 
b?ft  I  opened  my  doors  to  the  traveller ;) 

Four  articles  more  of  Job's  protestation  we  have 
in  these  \  erses,  which,  as  all  the  rest,  not  only  as- 
sure us  what  he  was  and  did,  but  teach  us  what  we 
should  be  and  do. 

I.  He  protests  that  he  never  set  his  heart  upon 
the  wealth  of  this  world,  nor  took  the  things  of  it 
for  his  portion  and  happiness.  He  had  gold,  he  had 
fine  gold,  his  wealth  was  great,  and  he  had  gotten 
much.  Our  wealth  is  either  advantageous  or  per- 
nicious to  us,  according  as  we  stand  affected  to  it. 
If  we  make  it  our  rest  and  our  ruler,  it  will  be  our 
ruin;  if  we  make  it  our  servant  and  an  instrument 
of  righteousness,  it  will  be  a  blessing  to  us.  Job 
here  tells  how  he  stood  affected  to  his  worldly 
wealth,  1.  He  put  no  great  confidence  in  it;  he  did 
not  make  gold  his  hope,  v.  24.  They  are  very  un- 
wise that  do,  and  enemies  to  themselves,  who  de- 
pend upon  it  as  sufficient  to  make  them  happy,  who 
think  themselves  safe  and  honourable,  and  sure  ot 
comfort,  in  having  abundance  of  this  world's  goods. 
Some  make  it  their  hope  and  confidence  for  another 
world,  as  if  it  were  a  certain  token  of  God's  favours 
and  those  who  have  so  much  sense  as  not  to  think 
so,  yet  promise  themselves  that  it  will  be  a  portion 
for  them  in  this  life,  whereas  the  things  themselves 
are  uncertain,  and  our  satisfaction  in  them  much 
more  so.  It  is  hard  to  have  riches,  and  not  to  trust 
in  riches;  and  that  is  it  which  makes  it  so  difficult 
for  a  rich  man  to  enter  into  the  kingdom  of  God, 
Matth.  xix.  23.  Mark  x.  24.  2.  He  took  no  great 
complacency  in  it;  {v.  25.)  If  I  rejoiced  because 
my  wealth  was  great,  and  boasted  that  my  hand 
had  gotten  much.  He  took  no  pride  in  his  wealth, 
as  if  it  added  any  thing  to  his  real  excellency,  nor 
did  he  think  that  his  might  and  the  power  of  his 
hand  got  it  him,  Deut.  viii.  17.  He  took  no  pleasure 
in  it,  in  comparison  with  the  spiritual  things  which 
were  the  delight  of  his  soul.  His  joy  did  not  termi- 
nate in  the  gift,  but  passed  through  it  to  the  Giver. 
When  he  was  in  the  midst  of  his  abundance,  he  ne- 
\er  said.  Soul,  take  thine  ease  in  these  things,  eat, 
drink,  and  be  merry,  nor  blessed  himself  in  his 
riches.  He  did  not  inordinately  rejoice  in  his  wealth ; 
and  that  helped  him  to  bear  the  loss  of  it  so  patiently 
as  he  did.  The  way  to  wee/i  as  though  we  we/it 
not,  is,  to  rejoice  as  though  we  rejoiced  not.  The 
less  pleasure  the  enjoyment  is,  the  less  pain  the  dis- 
appointment will  be. 

II.  He  protests  that  he  never  gave  the  worship 
and  glory  to  the  creature,  which  are  due  to  God 
only;  he  was  never  guilty  of  idolatry,  v.  26. -28. 
We  do  not  find  that  Job's  friends  charged  him  with 
this.  But  there  were  those,  it  seems,  at  that  time, 
who  were  so  sottish  as  to  worship  the  sun  and  moon, 
else  Job  would  not  have  mentioned  it.  Idolatry  is. 
one  of  the  old  ways  which  wicked  men  have  trod- 
den, and  the  most  ancient  idolatry  was,  the  worship- 
ping of  the  sun  and  moon,  to  which  the  temptation 
was  most  strong,  as  appears,  (Deut.  iv.  19.)  where 
Moses  speaks  of  the  danger  which  the  people  were 
in  of  being  driven  to  worship  them.  But,  :is  yet,  it 
was  practised  secretly,  and  durst  not  appear  in  open 
view,  as,  afterward,  the  most  abominable  idolatries 
did.    Observe, 


142 


JOB,  XXXJ. 


I.  How  far  Job  kept  from  this  sin.  He  not  only 
never  bowed  the  knee  to  Baal,  (which,  some  think, 
was  designed  to  represent  the  sun,)  never  fell  down, 
and  worshipped  the  sun,  but  he  kept  his  eye,  his 
heart,  and  his  lips,  clean  from  this  sin.  (1.)  He 
never  so  much  as  beheld  the  sun  or  the  moon  in  their 
pomp  and  lustre,  with  any  other  admiration  of  them, 
than  what  led  him  to  give  all  the  glory  of  their 
brightness  and  usefulness  to  their  Creator.  Against 
spiritual  as  well  as  corporal  adultery  he  made  a 
covenant  with  his  eyes;  and  this  was  his  covenant, 
that,  whenever  he  looked  at  the  lights  of  heaven, 
he  should  liy  faith  look  through  them,  and  beyond 
them,  to  the  Father  of  lights.  (2.)  He  kept  his 
heart  with  all  diligence,  that  that  should  not  be  se- 
cretly enticed  to  think  that  there  is  a  divine  glory 
in  their  brightness,  or  a  divine  power  in  their  influ- 
ence, and  that  therefore  divine  honours  are  to  be 
paid  to  them.  Here  is  the  source  of  idolatry;  it  be- 
gins in  the  heart;  every  man  is  tempted  to  that,  as 
to  other  sins,  when  he  is  drawn  away  by  his  own 
lust  and  enticed.  (3. )  He  did  not  so  much  as  put  a 
compliment  upon  these  pretended  deities,  did  not 
perform  the  least  and  lowest  act  of  adoration.  His 
mouth  did  not  kiss  his  hand,  which,  it  is  likely,  was 
a  ceremony  then  commonly  used,  even  by  some  that 
yet  would  not  be  thought  idolaters.  It  is  a  long-es- 
tablished piece  of  civil  respect  among  ourselves,  in 
making  a  bow,  to  kiss  the  hand;  a  form,  it  seems, 
which  was  anciently  used  in  giving  divine  honours 
to  the  sun  and  moon;  they  could  not  reach  to  kiss 
them  as  the  men  that  sacrificed,  kissed  the  calves; 
(Hos.  xiii.  2.  1  Kings  xix.  18.)  but,  to  show  their 
good  will,  they  kissed  their  hand,  reverencing  those 
as  their  masters,  which  God  has  made  servants  to 
this  lower  world,  to  hold  the  candle  for  us:  Job 
never  did  it. 

2.  How  ill  Job  thought  of  this  sin,  v.  28.  (1.)  He 
looked  upon  it  as  an  aflFront  to  the  civil  magistrate; 
It  vjere  an  iniquity  to  be  fiunished  by  the  judge,  as  a 

fiublic  nuisance,  and  hurtful  to  kings  and  provinces, 
dolatry  debauches  men's  minds,  corrupts  their  man- 
ners, takes  ofF  the  true  sense  of  religion,  which  is  the 
great  bond  of  societies,  and  provokes  God  to  gfve 
men  up  to  a  jjf^probate  sense,  and  to  send  judgments 
upon  a  nation;  and  therefore  the  conservators  of  the 
public  peace  are  concerned  to-  restrain  it  by  punish- 
ing it.  (2.)  He  looked  upon  it  as  a  much  greater 
affront  to  the  God  of  heaven,  and  no  less  than  high 
treason  against  his  crown  and  dignity;  For  I  should 
have  denied  the  God  that  is  above,  denied  his  being 
as  God,  and  his  sovereignty  as  God  above.  Idola- 
try is,  in  effect,  atheism;  hence  the  Gentiles  are  said 
to  be  without  God  (atheists)  in  the  world.  Note, 
We  should  I)e  afraid  of  every  thing  that  does  but 
implicitly  deny  the  God  above,  his  providence,  or 
any  of  his  perfections. 

III.  He  protests  that  he  was  so  far  from  doing  or 
designing  mischief  to  any,  that  he  neither  desired 
nnr  delighted  in  the  hurt  of  the  worst  enemy  he  had. 
The  forgiving  of  those  that  do  us  evil,  it  seems,  was 
Old  Testament  duty.  The  Pharisees  made  the  law 
conceiTiing  it  of  no  effect,  by  teaching.  Thou  shalt 
'ove  thy  neighbour,  and  hate  thine  enemy,  Matth.  v. 
43.     Observe  here, 

1.  Job  was  far  from  revenge.  He  did  not  only 
not  return  the  injuries  that  were  done  him,  not 
only  no*-  destroy  those  who  hated  him;  but,  (1.)  He 
did  not  so  mucli  as  rejoice  when  any  mischief  befell 
them,  T'.  29.  Many  who  would  not  wilfully  hurt 
those  who  stand  in  tlieir  light,  or  have  done  them 
a  diskindncss,  yet  are  secretly  pleased,  and  laugh 
in  their  sleeve,  (as  we  say,)  when  hurt  is  done 
them:  but  Job  was  not  of  that  spirit.  Though  Job 
was  a  very  good  man,  yet,  it  seems,  there  were  those 
that  hated  him,  but  evil  found  them.  He  saw  their 
destruction,  and  was  far  from  rejoicing  in  it,  for  that 


would  justly  have  brought  the  destruction  upon  him, 
as  it  is  intimated,  Prov.  xxiv.  17,  18.  (2.)  He  did 
not  so  much  as  wish  in  his  own  mind  that  evil  might 
befall  them,  v.  30.  He  never  ivished  a  curse  lo  his 
soul;  (curses  to  the  soul  are  the  worst  of  curses;) 
ne\  er  desired  his  death;  he  knevv  that,  if  he  did,  it 
would  turn  into  sin  to  him.  He  was  careful  not  to 
offend  with  his  tongue,  (Ps.  xxxix.  1.)  he  would  not 
suffer  his  mouth  to  sin,  and  therefore  durst  not  im- 
precate any  evil,  no  not  to  his  worst  enemy.  If 
others  bear  malice  to  us,  that  will  not  justify  us  in 
bearing  malice  to  them. 

2.  He  was  violently  urged  to  revenge,  and  yet  he 
kept  himself  thus  clear  from  it;  {v.  31. )  The  men  of 
his  tabernacle,  his  domestics,  his  servants,  and  those 
about  him,  were  so  enraged  at  Job's  enemy  who 
hated  him,  that  they  could  have  eaten  him,  if  Job 
would  but  have  set  them,  on,  or  given  them  leave. 
"  0  that  we  had  of  hisfiesh!  Our  master  is  satisfied 
to  forgive  him,  but  we  cannot  be  so  satisfied."  See 
how  much  beloved  Job  was  by  his  family,  how  hear- 
tily they  espoused  his  cause,  and  what  enemies  they 
were  to  his  enemies;  but  see  what  a  strict  hand  Job 
kept  upon  his  passions,  that  he  would  not  avenge 
himself,  though  he  had  those  about  him  that  blew 
the  coals  of  his  resentment.  Note,  (1. )  A  good  man 
commonly  does  not  himself  lay  to  heart  the  affronts 
that  are  done  him  so  much  as  his  friends  do  for  him. 
(2.)  Great  men  have  commonly  those  about  them 
that  stir  them  up  to  revenge.  David  had  so,  1  Sam. 
xxiv.  4. — xxvi.  8.  2  Sam.  xvi.  9.  But  if  they  keep 
their  temper,  notwithstanding  the  spiteful  insinua- 
tions of  those  about  them,  afterward  it  shall  be  no 
grief  of  heart  to  them,  but  shall  turn  very  much  to 
their  praise. 

IV.  He  protests  that  he  had  never  been  unkind 
or  inhospitable  to  strangers;  {v.  32. )  The  stranger 
lodged  not  in  the  street,  as  angels  might  lately  have 
done  in  the  streets  of  Sodom,  if  Lot  alone  had  not 
entertained  them.  Perhaps,  by  that  instance,  Job 
was  taught  (as  we  are,  Heb.  xiii.  2.)  not  to  be 
forgetful  to  entert'ain  strangers.  He  that  is  at  home, 
must  consider  those  that  are  from  home,  and  put 
his  soul  into  their  soul's  stead,  and  then  do  as  he 
would  be  done  by.  Hospitality  is  a  Christian  duty, 
1  Pet.  iv.  9.  Job,  in  his  prosperity,  was  noted  for 
good  house-keeping:  He  operjed  his  door  to  the  road; 
so  it  may  be  read;  he  kept  the  street  door  open, 
that  he  might  see  who  passed  by,  and  he  invited 
them  in,  as  Abraham,  Gen.  xviii.  1. 

33.  If  I  covered  my  transgressions  as 
Adam,  by  hiding  mine  iniquity  in  my  bo- 
som; 34.  (Did  I  fear  a  great  multitude, 
or  did  tlie  contempt  of  families  terrify  me, 
that  I  kept  silence,  and  went  not  out  of  the 
door?  35.  Oh  that  one  would  hear  me! 
behold,  my  desire  is  that  the  Almighty  would 
answer  me,  and  that  mine  adversary  had 
written  a  book  :  36.  Surely  I  would  take 
it  upon  my  shoulder,  and  bind  it  as  a  crown 
to  me.  37.  I  would  declare  unto  him  the 
number  of  my  steps ;  as  a  prince  would  J 
go  near  unto  him.)  38.  If  my  land  cry 
against  me,  or  that  the  furrows  likewise 
thereof  complain  ;  39.  If  1  have  eaten  the 
fruits  thcioof  without  money,  or  have  caused 
the  owners  thereof  to  lose  their  life ;  40. 
Let  thistles  grow  instead  of  wheat,  and 
cockle  instead  of  barley.  The  words  of 
Job  are  ended. 


JOB,  XXXI. 


143 


We  have  here  Job's  protestatioa  against  three 
more  sins,  together  with  his  general  appeal  to  God's 
bar,  and  his  petition  for  a  hearing  there,  which, 
it  is  likely,  was  intended  to  conclude  his  discourse, 
(and  therefore  we  will  consider  it  last,)  but  that 
another  particular  sin  occurred,  from  which  he 
thought  it  requisite  to  acquit  himself.  He  clears 
himself  from  the  charge, 

I.  Of  dissimulation  and  hypocrisy,  which  was  the 
general  crime  his  friends  accused  him  of — That,  un- 
der the  cloak  of  a  profession  of  religion,  he  had  kept 
up  secret  haunts  of  sin,  and  that  really  he  was  as 
Dad  as  other  people,  but  had  the  art  ot  concealing 
it.  Zophar  insinuated  (c/j.  xx.  12.^  that  he  hid  his 
iniquity  under  his  tongue.  "No,  '  says  Job,  "I 
never  did,  {y.  33. )  /  never  covered  7ny  transgres- 
sion as  Adam,  never  palliated  a  sin  with  fri\olous 
excuses,  nor  made  fig-leaves  the  shelter  of  my 
shame,  nor  ever  hid  my  iniquity  in  my  bosom,  as  a 
fondling,  a  darling,  that  I  could  by  no.  means  part 
with,  or  as  stolen  goods  which  I  dreaded  the  disco- 
very of."  It  is  n;itural  to  us  to  cover  our  sins  ;  we 
have  it  from  our  first  parents  ;  we  are  loath  to  con- 
fess our  faults,  willing  to  extenuate  them,  and  make 
the  best  of  ourselves,  to  devolve  the  blame  upon 
others,  as  Adam  on  his  wife,  not  without  a  tacit  re- 
jection upon  God  himself.  But  he  that  thus  covers 
his  sins  shall  not  firosfier,  Prov.  xxviii.  13.  Job,  in 
this  protestation,  intimates  two  things,  which  were 
certain  evidences  of  his  integrity,  1.  That  he  was 
not  guilty  of  any  great  transgression  or  iniquity,  in- 
consistent with  sincerity,  which  he  had  now  indus- 
triously concealed.  In  this  protestation,  he  had 
dealt  fairly,  and,  while  he  denies  some  sins,  was  not 
conscious  to  himself  that  he  allowed  himself  any. 
2.  That  what  transgression  and  iniquity  he  had 
been  guilty  of,  f  Who  is  there  that  lives,  and  sins 
not? J  he  had  always  been  ready  to  own  it,  and,  as 
soon  as  ever  he  perceived  he  had  said  or  done 
amiss,  he  was  ready  to  unsay  it,  and  undo  it,  as 
far  as  he  could,  by  repentance,  confessing  it  both 
to  God  and  man,  and  forsaking  it:  this  is  doing 
honestly. 

II.  From  the  charge  of  cowardice  and  base  fear. 
Hi.5  courage  in  that  which  is  good,  he  produces  as 
as  evidence  of  his  sincerity  in  it;  (v.  34.)  Did  I 
fear  a  great  multitude,  that  I  kept  silerice?  No,  all 
that  knew  Job,  knew  him  to  be  a  man  of  undaunted 
resolution  in  a  good  cause,  that  boldly  appeared, 
spake,  and  acted,  in  defence  of  religion  and  justice, 
arid  did  not  fear  the  face  of  man,  nor  was  e\er 
threatened  or  brow-beaten  out  of  his  duty,  but  set 
his  face  as  a  flint.  Observe,  1.  What  great  con- 
science Job  had  made  of  his  duty  as  a  magistrate, 
or  a  man  of  reputation,  in  the  place  where  he  lived. 
He  did  not,  he  durst  not,  keep  silence,  when  he  had 
a  call  to  speak  in  an  honest  cause,  or  keep  within 
doors,  when  he  had  a  call  to  go  abroad  to  do  good. 
The  case  may  be  such,  that  it  may  be  our  sin  to  be 
silent  and  retired;  as  when  we  are  called  to  reprove 
5in,  and  bear  our  testimony  against  it,  to  vindicate 
the  truths  and  ways  of  God,  to  do  right  to  those  who 
are  injured  or  oppressed,  or  any  way  to  serve  the 
public,  or  do  honour  to  our  religion.  2.  What  little 
account  Job  made  of  the  discouragements  he  met 
with  in  the  way  of  his  duty.  He  valued  not  the 
rlamours  of  the  mob,  feared  not  a  great  multitude, 
nor  did  he  value  the  menaces  of  the  mighty;  the 
contempt  of  families  never  terrified  him.  He  was 
not  deterred  by  the  number  or  quality,  the  scorns 
.")r  insults,  of  the  injurious,  from  doing  justice  to  the 
injured;  no,  he  scorned  to  be  swayecl  and  biassed 
oy  any  such  considerations,  nor  ever  suffered  a  righ- 
teous cause  to  be  run  down  by  a  high  hand.  He 
feared  the  great  God,  not  the  great  multitude,  and 
his  curse,  not  the  contempt  of  families. 

III.  From  the  charge  of  oppression  and  violence. 


and  doing  wrong  to  his  poor  neighbours.    And  here 
observe, 

1.  What  his  protestation  is — That  the  estate  he 
had,  he  both  got  and  used  honestly,  so  that  his  land 
could  not  cry  out  against  him,  nor  the  furrows 
thereof  comfilain,  {y.  38.)  as  they  do  against  those 
who  get  the  possession  of  them  t>y  fraud  and  extor- 
tion, Hab.  ii.  9"11.  The  whole  creation  is  said  to 
groan  under  the  sin  of  man;  but  that  which  is  un- 
justly gained  and  held  cries  out  against  a  man,  and 
accuses  him,  condemns  him,  and  demands  justice 
against  him  for  the  injury.  Rather  than  his  oppres- 
sion shall  g  )  unpunished,  the  very  ground  and  the 
furrows  of  it  shall  witness  against  him,  and  be  "his 
prosecutors.  Two  things  he  could  say  safely  con- 
cerning his  estate,  (1.)  That  h&never  ate  the  fruits 
of  it  without  money,  v.  39.  What  he  purchased, 
he  paid  for,  as  Abraham  for  the  land  he  bought, 
(Gen.  xxiii.  16  )  and  David,  2  Sam.  xxiv.  24.  The 
labourers  that  he  employed  had  their  wages  duly 
paid  them,  and  if  he  made  use  of  the  fruits  of  those 
lands  that  he  let  out,  he  paid  his  tenants  for  them, 
or  allowed  it  in  their  rent.  (2.)  That  he  never 
caused  the  owners  thereof  to  lose  their  life,  never 
got  an  estate,  as  Ahab  got  Naboth's  vineyard,  kill- 
ing the  heir  and  seizing  the  inheritance;  never 
starved  those  that  held  lands  of  him,  nor  killed 
them  with  hard  bargains  and  hard  usage.  No  ten- 
ant, no  workman,  no  servant,  he  had,  could  com- 
plain of  him. 

2.  How  he  confirms  his  protestation;  he  does  it, 
as  often  before,  with  a  suitable  imprecation;  {v.  40.) 
"If  I  have  got  my  estate  unjustly,  let  thistles  grow 
instead  of  wheat;  the  worst  of  weeds  instead  of  the 
best  of  grains."  When  men  get  estates  unjustly, 
they  are  justly  deprived  of  the  comfort  of  them,  and 
disappointed  in  their  expectations  fronr  them,  they 
sow  their  land,  but  they  sow  not  that  body  that 
shall  be;  God  will  give  it  a  body;  it  was  sown 
wheat,  but  shall  come  up  thistles.  What  men  do 
not  come  honestly  by,  will  never  do  them  any  good. 

Job,  toward  the  close  of  his  protestation,  appeals 
to  the  judgment-seat  of  God  concerning  the  truth 
of  it;  {v.  35-. 37.)  Oh  that  he  would  hear  me,  even 
that  the  Almighty  vjould  answer  me!  This  was  what 
he  often  desired,  and  often  complained  that  he  could 
not  obtain;  and  now,  that  he  had  drawn  up  his  own 
defence  so  particularly,  he  leaves  it  upon  record, 
in  expectation  of  a  hearing,  files  it,  as  it  were,  till 
his  cause  be  called. 

(1.)  A  trial  is  moved  for,  and  the  motion  earn- 
estly pressed;  "  Oh  that  one,  any  one,  would  hear 
me;  my  cause  is  so  good,  and  my  evidence  so  clear, 
that  I  am  willing  to  refer  it  to  any  indifferent  person 
whatsoever;  but  my  desire  is,  that  the  Almighty 
himself  would  determine  it."  An  upright  heart 
does  not  dread  a  scrutiny:  he  that  means' honestly, 
wishes  he  had  a  window  in  his  breast,  that  all  men 
might  see  the  intents  of  his  heart.  But  an  upright 
heart  does  particularly  desire  to  be  determined  in 
every  thing  by  the  judgment  of  God,  which,  we  are 
sure,  is  according  to  truth.  It  was  holy  David's 
prayer.  Search  me,  0  God,  and  know  my  heart; 
and  it  was  blessed  Paul's  comfort.  Be  that'judgeth 
me,  is  the  Lord. 

(2.)  The  prosecutor  is  called,  the  plaintiff  sum- 
moned, and  ordered  to  bring  in  his  information,  to 
say  what  he  has  to  say  against  the  prisoner,  for  he 
stands  upon  his  deliverance;  "  Oh  that  mine  adver- 
sary had  written  a  book — That  my  friends,  who 
charge  me  with  hypocrisy,  Avould  draw  up  their 
charge  in  writing,  that  it  might  be  reduced  to  a 
certainty,  and  that  we  might  the  better  join  issue 
upon  it."  Job  would  be  very  glad  to  see  the  libel, 
to  have  a  copy  of  his  indictnient;  he  would  not  hide 
it  under  his  arm,  but  take  it  upon  his  shoulder,  to 
be  seen  and  read  of  all  men,  nay,  he  would  bind  i' 


144 


JOB,  XXXll. 


as  a  crown  to  him,  would  be  pleased  with  it,  and 
look  upon  it  as  his  ornament;  tor,  [1.]  If  it  disco- 
vered to  him  any  sin  he  had  been  guilty  of,  which 
he  did  not  yet  see,  he  should  be  glad  to  know  it, 
that  he  might  repent  of  it,  and  get  it  pardoned.  A 
good  man  is  willing  to  know  the  worst  of  himself, 
and  will  be  thankful  to  those  that  will  faithfully  tell 
him  of  his  faults.  [2.]  If  it  charged  hini  with  what 
was  false,  he  doubted  not  but  to  disprove  the  alle- 
gations, that  his  innocency  would  be  cleared  up  as 
the  light,  and  he  should  con>e  off  with  so  much  the 
more  honour.  But,  [3.]  He  did  believe  that,  when 
his  adversaries  came  to  a  nsider  the  matter  so  close- 
ly as  they  must  do,  if  they  put  the  charge  in  writing, 
the  accusations  would  be  trivial  and  minute,  and 
every  one  that  saw  them  would  say,  "If  this  was 
all  they  had  to  say  against  him,  it  was  a  shame  they 
had  given  him  so  much  trouble." 

(3. )  The  defendant  is  ready  to  make  his  appear- 
ance, and  to  give  his  accusers  all  the  fair  pluy  they 
can  desire. 

He  will  declare  unto  them  the  number  of  his  stefis, 
V.  37.  He  will  let  them  into  the  history  of  his  own 
life,  will  show  them  all  the  stages  and  scenes  of  it; 
he  will  give  them  a  narrative  of  his  conversation, 
what  would  make  against  him  as  well  as  what  would 
make  for  him,  and  let  them  make  what  use  they 
pleased  of  it:  and  so  confident  he  is  of  his  integrity, 
that,  as  a  prince  to  be  crowned,  rather  than  as  a 
prisoner  to  be  tried,  he  would  go  near  to  him,  both 
to  his  accuser  to  hear  his  charge,  and  to  his  judge 
to  hear  his  doom.  Thus  the  testimony  of  his  con- 
science was  his  rejoicing. 

Hie  miinis  aheiieus  esto,  nil  conscire  sibi. 
Be  this  ihy  brazen  bulwark  of  defence, 
Still  to  preserve  thy  conscious  innocence. 

Those  that  have  kept  their  hands  without  spot 
from  the  world,  as  Job'  did,  may  lift  up  their  faces 
without  spot  unto  God,  and  may  comfort  themselves 
with  the  prospect  of  his  judgment,  when  they  lie  un- 
der the  unjust  censures  of  men.  If  our  hearts  con- 
demn us  not,  then  have  we  confidence  toward  God. 

Thus  the  words  of  Job  are  ended;  that  is,  he  has 
now  said  all  he  would  say,  in  answer  to  his  friends: 
he  afterward  said  something  in  a  way  of  self-re- 
proach and  condemnation;  {ch.  xl.  4,  5. — xlii.  2, 
occ.)  but  here  ends  what  he  had  to  say  in  a  way  of 
self-defence  and  vindication.  If  tliis  suffice  not,  he 
will  say  no  more,  he  knows  when  he  has  said 
enough,  and  will  submit  himself  to  the  judgment  of 
the  bench.  Some  think  the  manner  of  expression 
intimates  that  he  concluded  with  an  air  of  assurance 
and  triumph.  He  now  keeps  the  field,  and  doubts 
not  but  to  win  the  field.  Who  shall  lay  any  thing 
to  the  charge  of  God's  elect?  It  is  God  that  justifies. 

CHAP.  XXXII. 

The  stage  is  clear,  for  Job  and  his  three  friends  are  set 
dowHj  and  neither  he  nor  they  have  any  thing-  more  to 
say;  it  is  therefore  very  seasonable  for  a  moderator  to 
•  interpose,  and  Elihu  is  the  man.  In  this  chapter,  we 
have,  I.  Some  account  of  him,  his  parentage,  his  pre- 
sence at  this  dispute,  and  his  sentiments  concerning  it, 
V.  I . .  5.  II.  The  apology  he  made  for  his  bold  under- 
taking to  speak  to  a  question  which  had  been  so  larcrely 
and  leartiedlv  argued  by  his  seniors.  He  pleads,  1.  That 
though  he  h:id  not  the  experience  of  an  old  man,  yet  he 
had  the  understanding  of  a  man,  v.  6  .  .  10.  2.  That  he 
had  patiently  heard  all  they  had  to  say,  v.  11  .  .  13.  3. 
That  he  had  somethintr  new  to  offer,  v.  14 .  .  17.  4.  That 
his  mind  was  full  of  this  matter,  and  it  would  be  a  re- 
freshment to  him  to  give  it  vent,  v.  18  . .  20.  5.  That  he 
was  resolved  to  speak  impartially,  v.  21,  22.  And  he  did 
speak  so  well  to  this  matter,  that  Job  made  no  reply  to 
him,  and  God  gave  him  no  rebuke,  when  he  checked 
both  Job  himself  and  his  other  three  friends. 


•s 


O  these  three  men  ceased  to  answer 
Job,  be(  ause  he  was  righteous  in  his 


own  eyes.  2.  Then  was  kindled  th«^  w  ratli 
of  EHhu,  the  son  of  Barachel  the  Buzite,  of 
the  kindred  of  Ram ;  against  Job  was  his 
wrath  kindled,  because  he  justified  himself 
rather  than  God.  3.  Also  against  his  three 
friends  was  his  wrath  kindled,  because  the} 
had  found  no  answer,  and  i/et  had  condemn- 
ed Job.  4.  Now  Elihu  had  waited  till  Job 
had  spoken,  because  they  tveie  elder  than 
he.  5.  When  Elihu  saw  that  there  icas  no 
answer  in  the  mouth  oUhese  three  men,  then 
his  wrath  was  kindled. 

Usually  young  men  are  the  disputants,  and  old 
men  the  moderators:  but  here,  when  old  men  were 
the  disputants,  as  a  rebuke  to  them  for  their  unbe- 
coming heat,  a  young  man  is  raised  up  to  be  the 
moderator.  Divers  of  Job's  friends  were  present, 
that  came  to  visit  him,  and  to  recei\  e  instruction. 
Now  here  we  have, 

I.  The  reason  why  his  three  friends  were  now 
silent;  they  ceased  to  answer  him,  and  let  him  have 
his  saying,  because  he  was  righteous  in  his  own  eyes, 
because,  they  alleged,  it  was  to  no  purpose  to  argue 
with  a  man  that  was  so  opinionative,  v.  1.  Those 
that  are  self-conceited  are  indeed  hard  to  be 
wrought  upon;  there  is  more  hope  of  a  fool  (a  fool 
of  God's  making)  than  of  them  who  are  fools  of 
their  own  making,  Prov.  xxvi.  12.  But  they  did 
not  judge  fairly  concerning  Job:  he  was  really 
righteous  before  God,  and  not  righteous  only  in  his 
own  eyes;  so  that  it  was  only  to  save  their  own 
credit,  that  they  made  this  the  reason  of  their  si- 
lence, as  peevish  disputants  commonly  do,  when 
they  find  themselves  run  a-ground,  and  are  not 
willing  to  own  themselves  unable  to  make  their  part 
good. 

II.  The  reasons  why  Elihu,  the  fourth,  now  spake. 
His  name  Elihu  signifies  My  God  is  he:  they  had 
all  tried  in  vain  to  convince  Job,  but  My  God  is  he 
that  can  and  will  do  it,  and  did  it  at  last:  he  only 
can  open  the  understanding.  He  is  said  to  be  a 
Buzite,  from  Buz,  Nahor's  second  son,  (Gen.  xxii. 
21.)  and  of  the  kindred  of  Ram,  that  is,  jiram;  so 
some;  (Gen.  xxii.  21.)  whence  the  Syrians  or 
Aramites  descended  and  were  denominated.  Of 
the  kindred  of  Abram;  so  the  Chaldee  paraphrase; 
supposing  him  to  be  the  first  called  Ham,  High, 
then  Abram,  a  high  father,  and  lastly,  Abraham, 
The  high  father  of  a  multitude.  Elihu  was  not  so 
well  known  as  the  rest,  and  therefore  is  more  par- 
ticularly described  thus. 

1.  Ehhu  spake  because  he  was  angr\',  and  thought 
he  had  good  cause  to  be  so.  When  he  had  made 
his  remarks  upon  the  dispute,  he  did  not  go  away 
and  calumniate  the  disputants,  striking  them  se- 
cretly with  a  malicious  censorious  tongue,  but  what 
he  had  to  say,  he  would  say  before -their  faces,  that 
they  might  vindicate  themselves,  if  they  could. 

(1.)  He  was  angry  at  Job,  because  he  thought  he 
did  not  speak  so  reverently  of  God  as  he  ought  to 
have  done;  and  that  was  tori  tnie,  {v.  2.)  He  jusfi 
fied  himself  more  than  God,  that  is,  took  more  rare 
and  pains  to  clear  himself  from  the  imputation  of 
unrighteousness  in  being  thus  afflicted,  than  to  clear 
God  from  the  imputation  of  unrighteousness  in  af 
flicting  him,  as  if  he  were  more  concerned  for  his 
own  honour  than  for  God's;  whereas  he  should,  in 
the  first  place,  have  justified  God,  and  cleared  his       j 
glory,  and  then  he  might  well  enough  have  left  his       j 
own  reputation  to  shift  for  itself.     Note,  A  gracious        j 
heart  is  jealous  for  the  honour  of  God,  and  cannot       I 
bat  >:e  angry,  when  that  is  neglected  or  postponed,       : 
or  any  injur)'  done  it.    Nor  is  it  any  breach  of  the 


JOB.  XXXIl. 


145 


law  of  meekness,  to  be  angry  at  our  friends  when 
they  are  offensive  to  God;  Get  thee  behind  me,  Sa- 
tan, says  Christ  to  Simon.  Elihu  owned  Job  to  be 
a  good  man,  and  yet  would  not  say  as  he  said,  when 
he  thought  he  said  amiss:  it  is  too  great  a  compli- 
ment to  our  friends,  not  to  tell  them  of  their  faults. 

(2.)  He  was  angry  at  his  friends,  because  he 
thought  they  had  not  been  so  candid  to  Job  as  they 
ought  to  have  been;  {v.  3.)  They  had  found  no  an- 
swer, and  yet  had  condemned  Job.  They  had  ad- 
judged him  to  be  a  hypocrite,  a  wicked  man,  and 
would  not  recede  from  that  sentence  concerning 
him;  and  yet  they  could  not  prove  him  so,  nor  dis- 
pi'ove  the  evidences  he  produced  of  his  integrity. 
They  could  not  make  good  the  premises,  and  yet 
held  fast  the  conclusion.  They  had  no  reply  to 
make  to  his  ai'guments,  and  yet  they  would  not 
yield?  but,  right  or  wrong,  would  run  him  down; 
this  was  not  fair.  Seldom  is  a  quarrel  begun,  and 
more  seldom  is  a  quarrel  carried  on  to  the  length 
that  this  was,  in  which  there  is  not  a  fault  on  botli 
sides.  Elihu,  as  became  a  moderator,  took  part 
with  neither,  but  was  equally  displeased  with  the 
mistakes  and  mismanagement  of  both.  Those  that 
in  good  earnest  seek  for  truth,  must  thus  be  impar- 
tial in  their  judgments  concerning  the  contenders, 
and  not  reject  what  is  true  and  good  on  either  side, 
for  the  sake  of  what  is  amiss,  nor  approve  or  de- 
fend what  is  amiss,  for  the  sake  of  what  is  true  and 
good,  but  must  learn  to  separate  between  the  pre- 
cious and  the  vile. 

2.  Elihu  spake  because  he  thought  that  it  was 
time  to  speak,  and  that  now,  at  length,  it  was  come 
to  his  turn,  v.  4,  5.  (1.)  He  had  waited  on  Job's 
speeches,  had  patiently  heard  him  out,  until  the 
words  of  Job  were  ended.  (2.)  He  had  waited  on 
his  friends'  silence;  so  that,  as  he  would  not  inter- 
rupt him,  so  he  would  not  prevent  them;  not  be- 
cause they  were  wiser  than  he,  but  because  they 
were  elder  than  he,  and  therefore  it  was  expected 
by  the  company  thut  they  should  speak  first;  and 
Elihu  was  very  modest,  and  would  by  no  means  of- 
fer to  abridge  them  of  their  privilege.  Some  cer- 
tain rules  of  precedency  must  be  observed,  for  the 
keeping  of  order:  though  inward  real  honour  will 
attend  true  wisdom  and  worth,  yet,  because  every 
man  will  think  himself,  or  his  friend,  the  wisest 
and  worthiest,  tliis  consideration  can  afford  no  cer- 
tain rule  for  the  outward  ceremonial  honour,  which 
therefore  must  attend  seniority  either  of  age  or  of- 
fice; and  this  respect  the  seniors  may  the  better  re- 
quire, because  they  paid  it  when  they  were  juniors, 
and  the  juniors  may  the  better  pay,  because  they 
shall  ha\  e  it  when  they  come  to  be  seniors. 

6.  And  Elihu,  the  son  of  Barachel  the 
Buzite,  answered  and  said,  I  am  young,  and 
ye  are  very  old  ;  wherefore  I  was  afraid,  and 
durst  not  show  you  mine  opinion.  7.  I  said. 
Days  should  speak,  and  multitude  of  years 
should  teach  wisdom.  8.  But  there  is  a 
spirit  in  man ;  and  the  inspiration  of  the 
Almighty  giveth  them  understanding.  9. 
Great  men  are  not  always  wise ;  neither  do 
the  aged  understand  judgment.  10.  There- 
fore I  said.  Hearken  to  me  ;  I  also  will  show 
mine  opinion.  1 1 .  Behold,  I  waited  for  your 
words ;  I  gave  ear  to  your  reasons,  whilst 
you  searched  out  what  to  say.  .  1 2.  Yea,  I 
attended  unto  you ;  and,  behold,  there  was 
none  of  you  that  convinced  Job,  or  that  an- 
swered his  words :     1 3,  Lest  ye  should  say, 

Vol.  hi.— T 


We  have  found  out  wisdom :  God  thrusteth 
him  down,  not  man.  1 4.  Now,  he  hath  not 
directed  his  words  against  me  ;  neither  will 
I  answer  him  with  your  speeches. 

Elihu  here  appears  to  be, 

I.  A  man  of  great  modesty  and  humility:  though 
a  young  man,  and  a  man  of  abilities,  yet  not  pert, 
and  confident,  and  assuming;  his  face  shone,  and, 
like  Moses,  he  did  not  know  it,  which  made  it  shine 
so  much  the  brighter.  Let  it  be  observed  by  all, 
especially  by  young  people,  as  worthy  their  imita- 
tion, 1.  What  a  diffidence  he  had  of  himself,  and 
of  his  own  judgment;  {v.  6.)  "/  am  young,  and 
therefore  I  was  afraid,  and  durst  not  show  you  mine 
ofiinion,  for  fear  I  should  either  prove  mistaken,  or 
do  that  which  was  unbecoming  me."  He  was  so 
observant  of  all  that  passed,  and  applied  his  mind 
so  closely  to  what  he  heard,  that  he  had  formed  in 
himself  a  judgment  of  it;  he  neither  neglected  it  as 
foreign,  nor  declined  it  as  intricate:  but,  how  clear 
soever  the  matter  was  to  himself,  he  was  afraid  to 
deliver  himself  upon  it,  because  he  differed  in  his 
sentiments  from  those  that  were  elder  than  he. 
Note,  It  becomes  us  to  be  suspicious  of  our  own 
judgment  in  matters  of  doubtful  disputation,  to  be 
swift  to  hear  the  sentiments  of  others,  and  slow  to 
speak  our  own,  especially  when  we  go  contrary  to 
the  judgment  of  those  whom,  upon  the  score  of  theii 
learning  and  piety,  we  justly  have  a  veneration  for. 
2.  What  a  deference  he  paid  to  his  seniors,  and 
what  great  expectations  he  had  from  them;  {y.  7.) 
I  said.  Days  should  sfieak.  Note,  Age  and  expe- 
rience give  a  man  great  advantage  in  judging  of 
things,  both  as  they  furnish  a  man  with  so  much 
the  more  matter  for  his  thoughts  to  work  upon,  and 
as  they  ripen  and  improve  the  faculties  he  is  to  work 
with;  which  is  a  good  reason  why  old  people  should 
take  pains  both  to  learn  themselves,  and  to  teach 
others,  (else  the  advantages  of  their  age  are  a  re- 
proach to  them,)  and  why  young  people  should  at- 
tend on  their  instructions:  it  is  good  lodging  with  an 
old  discifile.  Acts  xxi.  16.   Tit.  ii.  4. 

Elihu's  modesty  appeared  in  the  patient  attention 
he  gave  to  what  his  seniors  said,  v.  11,  12.  He 
waited  for  their  words,  as  one  that  expected  much 
from  them,  agreeably  to  the  opinion  he  had  of  these 
grave  men.  He  gave  ear  to  their  reasons,  that  he 
might  take  their  meaning,  and  fully  understand 
what  was  the  drift  of  their  discourse,  and  what  the 
force  of  their  arguments;  he  attended  to  them  with 
diligence  and  care;  and  this,  (1.)  Though  they 
were  slow,  and  took  up  a  deal  of  time  in  searching 
out  what  to  say:  though  they  were  often  to  seek  for 
matter  and  words,  paused  and  hesitated,  and  were 
unready  at  their  work,  yet  he  overlooked  that,  and 
gave  ear  to  their  reasons,  which,  if  really  convincing, 
he  would  not  think  the  less  so  for  the  disad\antages 
of  the  delivery  of  them.  (2.)  Though  they  trifled 
and  made  nothing  of  it,  though  none  of  them  an- 
swered Job's  words,  nor  said  what  was  proper  to 
convince  him,  yet  h&  attended  to  them,  in  hopes 
they  would  bring  it  to  some  head  at  last.  We  must 
often  be  willing  to  hear  what  we  do  not  like,  else 
we  cannot  prove  all  things.  His  patient  attendance 
on  their  discourses  he  pleads,  [1.]  As  that  which 
entitled  him  to  a  liberty  of  speech  in  his  turn,  and 
empowered  him  to  require  their  attention.  Hanc 
vejiiam  fietimusque  damusque  vicissim — This  liber- 
ty we  mutually  allow  ana  ask.  They  that  have 
heard  may  speak,  and  they  that  have  learned  may 
teach.  [2.]  As  that  which  enabled  him  to  pass  a 
judgment  upon  what  they  had  said:  he  had  ob- 
served what  they  aimed  at,  and  therefore  knew 
what  to  say  to  it.  L^et  us  be  thoroughly  apprized 
of  the  &eutiment&  of  our  brethren,  before  we  cen- 


1  4tJ 


JOB,  xxxn. 


sure  them;  for  he  that  answers  a  matter  before  he 
hears  it,  or  when  he  has  heard  it  only  by  halves,  it 
is  folly  and  shame  to  him,  and  bespeaks  him  both 
impertinent  and  imperious. 

II.  He  appears  to  have  been  a  man  of  great  sense 
and  courage,  and  one  that  knew  as  well  when  and 
how  to  speak,  as  when  and  how  to  keep  silence. 
Though  he  had  so  much  respect  to  his  friends,  as 
not  to  interrupt  them  with  his  speaking,  yet  he  had 
so  much  regard  to  truth  and  justice,  (his  better 
friends,)  as  not  to  betray  them  by  his  silence.  He 
boldly  pleads, 

1.  That  man  is  a  rational  creature,  and  therefore 
that  every  man  has  for  himself  a  judgment  of  dis- 
cretion, and  ought  to  be  allowed  a  liberty  of  speech 
in  his  turn.  He  means  the  same  that  Job  did,  {ch. 
xii.  3.)  But  I  have  understanding  as  well  as  you, 
when  he  says,  (u.  8.)  But  there  is  a  spirit  in  man; 
only  he  expresses  it  a  little  more  modestly,  that  one 
man  has  understanding  as  well  as  another,  and  no 
man  can  pretend  to  have  the  monopoly  of  reason, 
or  to  engross  all  the  trade  of  it.  Had  he  meant,  / 
have  revelation  as  well  as  you,  (as  some  understand 
it,)  he  must  have  proved  it;  but  if  he  meant  only, 
I  have  reason  as  well  as  you,  they  cannot  deny  it, 
for  it  is  every  man's  honour,  and  it  is  no  presump- 
tion to  claim  it,  nor  could  they  gainsay  his  inference 
from  it;  (i'.  10.)  Therefore  hearken  to  me.  Learn 
here,  (1.)  That  the  soul  is  a  spirit,  neither  mate- 
rial itself,  nor  dependant  upon  matter,  but  capable 
of  conversing  with  things  spiritual,  which  are  not 
the  objects  of  sense.  (2.)  It  is  an  understanding 
spirit.  It  is  able  to  discover  and  receive  truth,  to 
discourse  and  reason  upon  it,  and  to  direct  and  rule 
accordingly.  (3.)  This  understanding  spirit  is  in 
every  man;  it  is  the  light  that  lighteth  every  m;m, 
John  i.  9.  (4.)  It  is  the  inspiration  of  the  Almighty, 
that  gives  us  this  understanding  spirit;  for  he  is  the 
Father  of  spirits,  and  Fountain  of  understanding. 
See  Gen.  ii.  7,    Eccl.  xii.  7.   Zecli.  xii.  1. 

2.  That  those  who  are  advanced  above  others  in 
grandeur  and  gravity,  do  not  always  proportionably 
go  beyond  them  in  knowledge  and  wisdom;  {v.  9.) 
Great  men  are  not  always  wise:  it  is  pity  but  they 
were,  for  then  they  would  never  do  Imit  with  their 
greatness,  and  would  do  so  much  the  more  good 
with  their  wisdom.  Men  should  be  prefei'red  for 
tlieir  wisdojB,  and  those  that  are  in  honour  and 
power,  have  most  need  of  wisdom,  and  have  the 
greatest  opportunity  of  improving  in  it;  and  yet  it 
does  not  follow  that  great  men  are  always  wise,  and 
therefore  it  is  folly  to  subscribe  to  the  dictates  of 
any  with  an  implicit  faith.  The  aged  do  not  always 
understand  judgment,  even  they  may  be  mistaken, 
;(nd  therefore  must  not  expect  to  bring  every 
thought  into  obedience  to  them;  nay,  therefore  they 
iuust  not  take  it  as  an  affront  to  be  contradicted, 
but  rather  take  it  as  a  kindness  to  be  instructed,  by 
their  juniors:  Therefore  I  said,  Hearken  tome, v.  10. 
VVe  must  be  willing  to  hear  reason  from  those  that 
are  every  way  inferior  to  us,  and  to  yield  to  it.  He 
that  has  a  good  eye  can  see  further  up'in  level 
giound,  than  he  that  is  purblind  can  from  the  top 
of  the  highest  mountain.  Better  is  a  poor  and  wise 
child  than  an  old  and  foolish  king.  Reel.  iv.  13. 

3.  That  it  was  requisite  for  something  to  be  said, 
for  the  setting  of  this  controversy  in  a  true  light, 
which,  by  all  that  had  hitherto  been  said,  was  but 
rendered  more  intricate  and  perplexed;  {v.  13.)  "I 
must  speak,  lest  you  should  say.  We  have  found  out 
wisdom,  lest  you  should  think  your  argument  against 
Job  conclusive  and  irrefragable,  and  that  Job  cannot 
t)c  convinced  and  humbled  by  any  other  argument 
than  this  of  yours,  that  God  casteth  him  down,  and 
not  man,  that  it  appears  by  hie  extraordinary  afflic- 
tions, that  God  is  his  Enemy,  and  therefore  he  is 
.'.frtoinly  a  wicked  man;  I  must  ehow  you  that  this 


is  a  false  hypothesis,  and  that  Job  may  be  convinced 
without  maintaining  it,"  Or,  "Lest  you  should 
think  you  ha\  e  found  out  the  wisest  way,  to  rcas^^jn 
no  more  with  him,  but  leave  it  to  God  to  thrust  him 
down."  It  is  time  to  speak,  when  we  hear  errois 
advanced  and  disputed  for,  especially  under  pre- 
tence of  supporting  the  cause  ot  God  with  them.  It 
is  time  to  speak,  when  God'sjudgments  are  vouched 
for  the  patronizing  of  men's  pride  and  passion,  and 
their  unjust,  uncharitable,  censures  of  their  bre- 
thren; then  we  must  speak  on  God's  behalf. 

4.  That  he  had  something  new  to  offer,  and  would 
endeavour  to  manage  the  dispute  in  a  better  manner 
than  it  had  hitherto  been  managed,  x'.  14.  He  thinks 
he  may  expect  a  favourable  hearing;  for,  (1.) 
He  will  not  reply  to  Job's  protestations  of  his  integ- 
rity, but  allows  the  truth  of  them,  and  theyefoi'e 
does  not  interpose  as  his  enemy;  "  He  hath  not  di- 
rected his  words  against  me:  I  have  nothing  to  say 
against  the  main  of  his  discourse,  nor  do  I  differ 
from  his  principles.  I  have  only  a  gentle  reproof 
to  gi\  e  him  for  his  passionate  expressions. "  (2. )  He 
will  not  repeat  their  arguments,  nor  go  upon  their 
principles;  *•  JVeither  will  I  answer  him  with  your 
speeches:  not  with  the  same  matter;  should  I  only 
say  what  has  been  said,  I  might  justly  be  silenced 
as  impertinent:  nor  in  the  same  manner;  I  will  not 
be  guilty  of  that  peevishness  toward  him  myself, 
which  I  dislike  in  you."  The  controversy  that  has 
already  been  fully  handled,  a  wise  man  will  let  alone, 
unless  he  can  amend  and  improve  what  has  been 
done:  why  should  he  actum  agere — do  that  which 
has  been  done  already? 

1 5.  They  were  amazed ;  they  answered 
no  more ;  they  left  off  speaking,  1 6.  When 
J  had  waited,  (for  the)*-  spake  not,  but  stood 
still,  ajicl  answered  no  more,)  1 7. 1  said,  I  will 
answer  also  my  part ;  I  also  will  show  mine 
opinion.  1 8.  For  I  am  full  of  matter ;  the  spi- 
rit within  me  constraineth  me.  1 9.  Behold, 
my  belly  is  as  wine  ivhich  hath  no  vent ;  it  is 
ready  to  burst  like  new  bottles.  20.  I  will 
speak,  that  I  may  be  refreshed :  I  will  open 
my  lips,  and  answer.  2 1 .  Let  me  not,  I  pray 
you,  accept  any  man's  person  ;  neither  let 
me  give  flattering  titles  unto  man.  22.  For 
I  know  not  to  give  flattering  titles ;  in  so  doing 
my  Maker  would  soon  take  me  away. 

Three  things  here  apologize  for  Elihu's  interpo- 
sing as  he  does  in  this  controversy,  which  had  al- 
ready been  canvassed  by  such  acute  and  learned 
disputants. 

1.  That  the  stage  was  clear,  and  he  did  not  break 
in  upon  any  of  the  managers  on  either  side;  (v.  15.) 
They  were  amazed,  v.  16.  They  stood  still,  ana 
answered  no  more.  They  not  only-left  off  speaking 
themselves,  but  they  stood  still,  to  hear  if  any  of 
the  company  would  speak  their  minds,  so  that  (as 
we  say)  he  had  room  and  fair  play  given  him.  They 
seemed  not  fully  satisfied  themselves  with  what 
they  had  said,  else  they  would  have  adjourned  the 
court,  and  not  have  stood  still,  expecting  what  might 
furtlier  be  offered.  And  therefore  I  said,  {v.  17. ) 
"  /  will  answer  also  my  part.  I  cannot  pretend  to 
give  a  definitive  sentence;  no,  the  judgment  is  the 
Lord's,  and  bv  him  it  must  be  determined  who  is  in 
the  right,  and  who  is  in  the  wrong;  but,  since  you 
have  each  of  von  showed  your  opinion,  I  also  will 
show  mine,  and  let  it  take  its  fate  with  the  rest." 
When  what  is  offered,  even  by  the  meanest,  is  offer- 
ed thus  modestly,  it  is  pity  but  it  should  be  fairly 
heard  and  considered. 


JOB,  XXXI]  1. 


147 


I  see  no  inconvenience  in  supposing  that  Elihu  here 
discovers  himself  to  be  the  penman  of  this  book; 
and  that  he  here  writes  as  an  historian,  relating 
tlie  mitter  of  fact,  that,  after  he  had  bespoken  their 
attention  in  the  foregoing  verses,  they  were  amazed, 
they  left  off  whispering  among  themselves,  did  not 
gainsay  the  liberty  of  speech  he  desired,  but  stood 
still  to  hear  what  he  would  say,  being  much  sur- 
prised at  the  admirable  mixture  of  boldness  and 
modesty  that  appeared  in  his  preface. 

2.  That  he  was  uneasy,  and  even  in  pain,  to  be 
delivered  of  his  thoughts  u[)on  this  matter.  They 
must  give  him  leave  to  speak,  for  he  cannot  forbear; 
while  he  is  ?nusini^-,  the  Jire  burns,  (Ps.  xxxix.  3.) 
shut  ufi  in  his  bones,  as  the  prophet  speaks,  Jer.  xx. 
9.  He  longed  to  deliver  his  mind  concerning  Job's 
case,  T.  18- -20.  If  any  of  the  disputants  would 
have  hit  that  wliich  he  thouglit  was  the  right  joint, 
he  would  contentedly  have  been  silent;  but,  when 
he  thought  they  all  missed  it,  he  was  eager  to  be 
trying  his  hand  at  it.  He  pleads,  (1.)  That  he  had 
a  great  deal  to  say;  "I  am  full  of  matter;  having 
made  my  remarks  upon  all  that  has  hitherto  been 
said."  When  aged  men  are  drawn  dry,  and  ha\e 
spent  their  stock,  in  discoursing  of  the  Di\ine  Pro- 
vidence, God  can  raise  up  others,  even  young  men, 
and  fill  them  with  matter,  for  the  edifying  of  his 
church,  for  it  is  a  subject  that  can  ne\  er  be  exhaust- 
ed, though  they  that  speak  to  it  may.  (2. )  That 
he  was  imder  a  necessity  of  saying  it.  "1  he  Spirit 
within  me  not  only  instructs  me  what  to  say,  but 
puts  me  on  to  say  it;  so  that  if  I  have  not  vent,  (such 
a  ferment  are  my  thoughts  in,)  I  shall  burst  like 
bottles  of  new  wine,  when  it  is  working,"  v.  19. 
See  what  a  j^reat  grief  it  is  to  a  good  minister  to  be 
silenced,  and  thrust  into  a  corner;  he  is  full  of  mat- 
ter, full  of  Christ,  full  of  heaven,  and  would  speak 
of  these  things  for  the  good  of  others,  but  he  may 
not.  (3.)  That  it  would  be  an  ease  and  satisfaction 
to  himself,  to  delixerhis  mind;  {v.  20.)  I  will  sfieak, 
that  I  may  be  refreshed^  not  only  that  I  may  be 
eased  of  the  pain  of  stifling  it,  but  that  I  may  have 
the  pleasure  of  endeavouring,  according  to  my  place 
and  Capacity,  to  do  good.  It  is  a  great  refreshment 
to  a  good  man,  to  have  liberty  to  speak  for  the  glory 
of  God  and  the  edification  of  others. 

3.  That  he  was  resolved  to  speak,  with  all  pos- 
sible freedom  and  sincerity,  what  he  thought  was 
true,  not  what  he  thought  would  please;  {y.  21,  22.) 
"Let  me  not  accefit  any  mati's  person,  as  partial 
judges  do,  that  aim  to  enrich  themselves,  not  to  do 
justice;  I  am  resolved  to  flatter  no  man."  He  would 
not  speak  otherwise  than  he  thought,  either,  (1.) 
In  compassion  to  Job,  because  he  was  poor  and  in 
affliction;  would  not  make  his  case  better  than  he 
really  took  it  to  be,  for  fear  of  increasing  his  grief; 
"  But,  let  him  bear  it  as  he  can,  he  shall  be  told  the 
truth."  Those  that  are  in  affliction  must  not  be 
flattered,  but  dealt  faithfully  with:  when  trouble 
IS  upon  any,  it  is  foolish  pity  to  suffer  sin  upon  them 
too,  (Lev.  xix.  17.)  for  that  is  the  worst  addition 
that  can  be  to  their  trouble.  Thou  shalt  not  coun- 
tenance, any  more  than  discountenance,  a  floor  man 
in  his  cause,  (Exod.  xxiii.  3.)  nor  regard  a  sad  look 
any  more  than  a  big  look,  so  as,  for  the  sake  of  it,  to 

fiervert  justice,  for  that  is  accepting  persons.  Or,(2. ) 
n  compliment  to  Job's  friends,  because  they  wei'e  in 
prosperity  and  reputation.  "  Let  him  not  expect 
that  I  shall  say  as  they  have  said,  any  further  than 
I  am  convinced  that  they  have  said  right,  nor  ap- 

?laud  their  dictates  for  the  sake  of  their  dignities." 
To,  though  Elihu  is  a  young  man,  and  upon  his  pre- 
ferment, he  will  not  (hssemfile  truth,  to  court  the 
favour  of  great  men:  it  is  a  good  resolution  he  has 
taken  up,  *'  T  know  not  to  give  flattering  titles  to 
men;  I  never  used  myself  to  that  language;"  and  it 
is  a  good  reason  he  gives  for  that  resolutiian;  "  In  so 


doing  my  Maker  would  soon  take  me  away."  It  is 
good  to  keep  ourselves  in  awe  with  a  holy  fear  <  f 
God's  judgments:  he  that  made  us  will  take  us  away 
in  his  wrath,  if  we  do  not  conduct  ourselves  as  wv 
should.  He  hates  all  dissimulation  and  flatteiy, 
and  will  soon  fiut  lying  lifis  to  silence,  and  cut  off 
flattering  tips,  Ps.  xii.  3.  The  more  closely  we  eve 
the  majesty  of  God,  as  our  Maker,  and  the  move 
we  dread  his  wrath  and  justice,  the  less  danger  shall 
we  be  in  of  a  sinful  fearing,  or  flattering,  of  men. 

CHAP.  XXXIII. 

Pompous  prefaces,  like  the  teeming  mountain,  often  intro- 
duce poor  performances:  but  Elihu's  discourse  here  does 
not  disappoint  the  expectations  which  his  preface  had 
raised:  it  is  substantial,  and  lively,  and  very  much  to  the 
purpose.  He  had,  in  the  foregoing  chapter,  said  what 
he  had  to  say  to  Job's  three  friends;  and  now  he  comes 
up  close  to  Job  liimself,  and  directs  his  speech  to  him. 
1.  He  bespeaks  Job's  favourable  acceptance  of  what  he 
should  say,  and  desires  he  would  take  him  for  that  person 
wliom  he  had  so  often  wished  for,  that  would  plead  with 
him,  and  receive  his  plea  on  God's  behalf,  v.  1.  .7.  II. 
He  does,  in  God's  name,  brin^  an  action  ag-ainst  him,  foi 
words,  which  he  had  spoken  m  the  heat  of  disputation, 
reflecting  upon  God  as  dealing  hardly  with  him,  v.  8..  11 
ni.  He  endeavours  to  convince  him  of  his  fault  and  foil} 
herein,  by  showing  him,  I.  God's  sovereign  dominion 
over  man,  v.  12,  13.  2.  The  care  God  takes  of  man,  and 
the  various  ways  and  means  he  uses  to  do  his  soul  good, 
which  we  have  reason  to  think  he  designs,  when  he  lays 
bodily  afflictions  upon  him,  v.  14.  (1.)  Job  had  some- 
times complained  of  unquiet  dreams,  ch.  vii.  14.  "God," 
says  Elihu,  "  sometimes  speaks  conviction  and  instruc- 
tion to  men  by  such  dreams,"  v.  15 . .  18.  (2.)  Job  had 
especially  complained  of  his  sicknesses  and  pains;  and 
as  to  these,  he  shows  largely,  that  they  were  so  far  from 
being  tokens  of  God's  wrath,  as  Job  took  them,  or  evi- 
dences of  Job's  hypocrisy,  as  his  friends  took  them,  that 
they  were  really  wise  and  gracious  methods,  which  divine 
grace  look  for  the  increase  of  his  acquaintance  with  God, 
to  work  patience,  experience,  and  hope,  v.  19  .  .  30.  And, 
lastly,  he  concludes  with  a  request  to  Job,  either  to  an- 
swer him,  or  give  him  leave  to  go  on,  v.  31 .  .33. 

1.  X|7HEREFORE,  Job,  I  pray  thee, 
y  T  hear  my  speeches,  and  hearken  to 
all  my  words.  2.  Behold,  now  I  have  opened 
my  mouth,  my  tongue  hath  spoken  in  my 
mouth.  3.  My  words  shall  be  q/'the  upright- 
ness of  my  heart ;  and  my  lips  shall  utter 
knowledge  clearly.  4.  The  Spirit  of  God 
hath  made  me,  and  the  breath  of  the  Al- 
mighty hath  given  me  life.  5.  If  thou  canst 
answer  me,  set  thy  words  in  order  before  me, 
stand  up  ;  6.  Behold,  I  am  according  to  thy 
wish  in  God's  stead ;  I  also  am  formed  oiit 
of  the  clay.  7.  Behold,  my  teiTor  shall  not 
make  thee  afraid,  neither  shall  my  hand  be 
heavy  upon  thee. 

Several  arguments  Elihu  here  uses,  to  persuade 
Job  to  give  him  a  patient  hearing,  to  believe  that 
he  designed  him  a  good  office,  and  to  take  it  kindly, 
and  be  willing  to  receive  the  instructions  he  was 
now  about  to  give  him.     Let  Job  consider, 

1.  That  Elihu  does  not  join  with  his  three  friends 
against  him:  he  has,  in  the  foregoing  chapter,  de- 
clared his  dislike  of  their  proceedings,  disclaimed 
their  hypothesis,  and  quite  set  aside  the  method 
they  took  of  healing  Job.  "  Wherefore,  Job,  I  pray 
thee,  hear  my  s/iiech,  v.  1.  They  all  spake  in  the 
same  strain;  but  I  am  trying  a  new  way,  therefore 
hearken  to  all  my  words,  and  not  to  some  of  them 
only;"  for  we  cannot  judge  of  a  discourse  unless  we  # 
take  it  entire,  and  hearken  to  it  all. 

2.  That  he  intended  to  make  a  solemn  busines: 


118 


JOB,  XXXIIl. 


of  it,  not  to  put  in  a  word  by  the  by,  or  give  a  short 
repartee,  to  show  his  wit;  after  a  long  silence,  he 
Djiened  his  mouth,  {v.  2.)  with  deliberation  and  de- 
sign; upon  mature  consideration,  he  had  already 
begun  to  speak,  and  was  prepared  to  go  on,  if  Job 
would  encourage  him  by  his  attention. 

3.  That  he  was  resolved  to  speak  as  he  thought, 
and  not  otherwise;  (x'.  3. )  "  My  words  shall  be  of 
the  ufirightness  of  my  heart,  the  genuine  product  of 
my  convictions  and  sentiments."  There  was  reason 
t )  suspect  that  Job's  three  friends  did  not  think,  in 
their  consciences,  that  Job  was  so  bad  ;i  man  as  they 
had,  in  their  discourses,  mei'ely  for  the  support  of 
their  hypothesis,  represented  him  to  be;  and  that 
was  not  fair.  It  is  a  base  thing  to  condenm  tliose 
with  our  tongues,  to  ser\  e  a  turn,  whom,  at  the 
same  time,  we  cannot  but  in  (  ur  consciences  think 
well  of:  Elihu  is  an  honest  man,  and  scorns  to  do  so. 

4.  That  what  he  said  should  he  easy,  and  not  dark 
and  hard  to  be  understood ;  My  li/is  shall  titter  know- 
ledge clearly.  Job  shall  readily  take  his  meaning, 
and  perceive  what  he  aims  at.  Those  that  speak 
of  the  things  of  God,  should  carefully  avoid  all  ob- 
scurity and  perplexedness,  both  of  notion  ;,nd  ex- 
pression, and  speak  as  plainly  and  clearly  as  they 
can;  for  by  that  it  will  appear  that  they  do  them- 
selves understand  what  they  speak  of,  tliat  they 
mean  honestly,  and  design  the  edification  of  those 
they  speak  to. 

5.  That  he  would,  in  his  discourse,  make  the  best 
use  he  could  of  the  reason  and  understanding  God  had 
given  him,  that  life,  that  rational  soul  which  he  re- 
ceived from  the  S/iirit  of  God  and  the  breath  of  the  Al- 
mighty, V.  4.  He  owns  himself  unfit  to  enter  into  the 
lists  with  his  seniors,  yet  he  desires  they  will  not  de- 
spise his  youth,  for  that  he  is  God's  workmanship  ;is 
well  as  they,  nade  by  the  same  hand,  endued  with 
the  same  noble  powers  and  faculties,  and  designed 
for  the  same  great  end;  and  therefore  why  may  not 
the  God  that  made  him,  mnke  use  of  him  as  an  in- 
strument of  good  to  Jobi*  With  this  consideration 
also  we  should  quicken  ourselves  (and  perhaps  Elihu 
made  that  use  of  it)  to  do  good  in  our  places,  ac- 
cording to  our  capacity;  God  has  made  us,  and  given 
us  life,  and  therefore  we  should  study  to  use  our  life 
to  some  good  purpose,  to  spend  it  in  glorifying  God, 
and  serving  our  generation  according  to  liis  will, 
that  we  may  answer  the  end  of  our  creation,  and  it 
may  not  be  said  that  we  were  made  in  vain. 

6.  That  he  would  be  very  willing  to  hear  what 
Job  could  object  against  what  he  had  to  say;  (x>.  5.) 
"  If  thou  canst,  answer  me.  If  thou  hast  so  much 
strength  and  spirit  left  thee,  and  art  not  quite  spent 
with  the  distemper,  set  thy  words  in  order,  and 
they  shall  have  their  due  consideration."  Those 
that  can  sfieak  reason,  will  hear  reason. 

7.  That  he  had  often  wished  for  one  that  would 
appear  for  God,  with  whom  he  might  freely  expos- 
tulate, and  to  whom,  as  arbitrator,  he  might  refer 
the  matter,  and  such  a  one  Elihu  would  be;  {v.  6.) 
I  am,  according  to  thy  wish,  in  God's  stead.  How 
pathetically  had  Job  wished,  {ch.  xvi.  SI.)  Oh  that 
one  might  plead  for  a  man  with  God!  and  (ch.  xxiii. 
3.)  Oh  that  I  knew  where  I  might  find  hiin!  Onlv  he 
would  make  it  his  bargain,  that  his  dread  should  not 
make  him  afraid,  ch.  xiii.  21.  "Now,"  says  Elihu, 
"  look  upon  me,  this  once,  tis  in  God's  stead;  I  will 
undertake  to  plead  iiis  cause  with  thee,  and  to  show 
thee  wherein  thou  hast  alTnnted  him,  and  what  he 
has  against  thee;  and  what  appeals  or  complaints 
thou  hast  to  make  to  God,  make  them  to  me." 

8.  That  he  was  not  an  unequal  match  for  him; 
"  /  also  am  formed  out  of  the  day.  I  also,  as  well 
as  the  first  man,  (Gen.  ii.  7.)  I  also  as  well  as  thou." 
Job  had  urged  this  with  Gorl,  as  a  reason  why  he 
■should  not  bear  hard  upon  him;  {ch.  x.  9.)  Ee- 
iicmber  that  thou  hast  made  me  a/i  the  clay;  "I," 


says  Elihu,  '•  a.m  formed  out  of  the  clay,  as  well  as 
thou;"  formed  of  the  same  clay,  so  some  read  it.  It 
is  good  for  us  all  to  consider  that  we  are  formed  out 
of  the  clay;  and  well  for  us  it  is,  that  those  who  are 
to  us  in  God's  stead,  are  so;  that  he  speaks  to  us  by 
men  like  ourselves,  according  to  Israel's  wish,  upon 
a  full  trial,  Deut.  v,  24.  God  has  wisely  deposited 
the  treasure  in  earthen  vessels  like  ourselves, 
2  Cor.  iv.  7.^ 

Lastly,  That  be  would  ha\e  no  reason  to  be 
frightened  at  the  ass  ailt  he  made  upon  him;  (x'.  7.) 
"Aly  terror  shall  not  make  thee  afraid,"  (1.)  "As  thy 
friends  have  dcMie  with  their  arguings;  I  will  not  re- 
])roach  thee  as  they  have  done,  nor  draw  up  such  a 
heavy  cliargeagainstthee.  Nor,  "(2.)  "As  God  would 
do,  if  he  should  appear  to  reason  with  thee.  I  stand 
upon  tlie  same  level  with  thee,  and  am  made  of  the 
same  mould,  and  therefore  cannot  impress  that  ter- 
ror upon  thee,  which  thou  mayest  justly  dread  from 
the  appearance  of  the  Divine  Majesty. "  If  we  would 
rightly  convince  men,  it  must  be  by  reason,  not  by 
terror;   by  fair  arguing,  not  by  a  hea\  y  hand. 

8,  Surely  thou  hast  spoken  in  my  hear- 
ing, and  I  have  heard  the  voice  of  Mj/ words, 
sayings  9. 1  am  clean  without  transgression, 
I  am  innocent ;  neither  is  there  iniquity  in 
me.  1 0.  Behold, he  findeth  occasions  against 
me,  he  counteth  me  for  his  enemy  ;  11.  He 
putteth  my  feet  in  the  stocks,  he  marketh  all 
my  paths.  12.  Behold,  m  this  thou  ail  not 
just :  I  will  answer  thee,  that  God  is  greater 
than  man.  1 3.  Why  dost  thou  strive  against 
him  ?  for  he  giveth  not  account  of  an}^  of 
his  matters. 

In  these  verses, 

I.  Elihu  particularly  charges  Job  with  some  inde- 
cent expressions  that  had  dropped  from  him,  re- 
flecting upon  the  justice  and  goodness  of  God  in  his 
dealings  with  him.  He  does  not  ground  the  charge 
upon  report,  but  was  himself  an  ear-witness  of  what 
he  here  reproves  him  for;  (f.  8.)  "  Thou  hast 
spoken  it  in  my  hearing,  and  in  the  hearing  of  all 
this  company."  He  had  it  not  at  second-hand;  if 
so,  he  would  have  hoped  it  had  not  been  so  bad  as 
it  was  represented.  He  did  not  hear  it  from  Job 
in  private  conversation,  then  he  would  not  have 
been  so  ill-bred  as  to  repeat  it  thus  publicly;  but 
Job  had  said  it  openly,  and  therefore  it  was  fit  he 
should  be  openly  reproved  for  it.  Them  that  sin 
before  all,  rebuke  before  all.  When  we  hear  any 
thing  said,  that  tends  to  God's  dishonour,  we  ought 
publicly  to  bear  our  testimony  against  it.  What  is 
said  amiss  in  our  hearing,  we  are  concerned  to  re- 
prove; for  ye  are  my  witnesses,  saith  the  Lord,  to 
confront  the  accuser. 

1.  Job  had  represented  himself  as  innocent;  (^f. 
9.)  Thou  hast  said,  I  a7n  clean  without  transgres- 
sion; Job  had  not  said  this  totidem.  verbis — in  so 
mam/  words;  nay,  he  had  owned  himself  to  have 
sinned,  and  to  be  impure  before  God;  but  he  had 
indeed  said,  Thou  knowest  that  I  am  not  wicked: 
My  righteousness  I  hold  fast,  and  the  like,  on  which 
Elihu  might  ground  this  charge.  It  was  true,  that 
Job  was  a  perfect  and  an  upright  man,  and  not  such 
a  one  as  his  friends  had  represented  him;  but  he 
ought  not  to  have  insisted  so  much  upon  it,  as  if 
God  had  therefore  done  him  wrong  in  afflicting  him. 
Yet,  it  should  seem,  Elihu  did  not  deal  fairly  in 
charging  Job  with  saying  that  he  was  clean  and  in- 
nocent from  all  transgression,  when  he  only  plead 
ed,  that  he  was  upright  and  innocent  from  the  great 
transgression.     But  those  tha''  speak  passionately 


JOB,  XXXIIl. 


14: 


and  unwarily,  must  thank  themselves  if  they  be 
misunderstood  J  they  should  have  taken  more 
care. 

2.  He  had  i*epresented  God  as  severe  in  marking 
what  he  did  amiss,  and  taking  all  advantages  against 
him,  (x>.  10,  11.)  as  if  he  sought  opportunity  to  pick 
quarrels  with  him.  He  Jindeth  occasions  against 
me;  which  supposes  seeking  them;  to  this  purport 
Job  had  spoken;  (cA.  xiv.  16,  17.)  Dost  thou  not 
watch  over  my  sin?  He  counteth  me  for  his  enemy. 
So  he  had  expressly  said,  {ch.  xiii.  24. — xix.  11.) 
"  He  fiutteth  my  feet  in  the  stocks;  that,  as  I  cannot 
contend  with  him,  so  I  may  not  be  able  to  flee  from 
him."  This  he  had  said,  ch,  xiii.  27.;  where  also 
we  meet  with  these  words,  Thou  lookest  narrowly 
unto  all  my  fiaths. 

II.  He  endeavours  to  convince  him  that  he  had 
spoken  amiss  in  speaking  thus,  and  that  he  ought 
to  humble  himself  before  God  for  it,  and  by  re- 
pentance to  unsay  it;  (f.  12. )  Behold,  in  this  thou 
art  not  just.  Here  thou  art  not  in  the  right,  so  some 
read  it  See  the  difference  between  the  charge 
which  Elihu  exhibited  against  Job,  and  that  which 
was  preferred  against  him  by  his  other  friends;  they 
would  not  own  that  he  was  just  at  all,  but  Elihu 
only  says,  "In  this,  in  saying  this,  thou  art  not 
just"  1.  "Thou  dost  not  deal  justly  with  God." 
To  be  just,  is  to  render  to  all  their  due;  now  we  do 
not  render  God  his  due,  nor  are  we  just  to  him,  if 
we  do  not  acknowledge  his  equity  and  kindness  in 
all  the  dispensations  of  his  providence  towards  us; 
that  he  is  righteous  in  all  his  ways,  and  that,  how- 
ever it  be,  yet  he  is  good.  2.  "  Thou  dost  not  speak 
the  language  of  a  righteous  man;  I  do  not  deny  but 
thou  art  such  a  one,  but  in  this  thou  dost  not  make 
it  to  appear."  Many  that  are  just,  yet,  in  some  par- 
ticular instances,  do  not  speak  and  act  like  them- 
selves; and  as,  on  the  one  hand,  we  nmst  not  fail  to 
tell  even  a  good  man  wherein  he  mistakes  and  does 
amiss,  nor  flatter  him  in  his  errors  and  passions,  for 
m  that  we  are  not  kind;  so,  on  the  other  hand,  we 
must  not  draw  men's  characters,  nor  pass  a  judg- 
ment on  them,  from  one  instance,  or  some  few  mis- 
placed words,  for  in  that  we  are  not  just  In  many 
things  ive  all  offend,  and  therefore  must  be  candid 
in  our  censures. 

Two  things  Elihu  proposes  to  Job's  considera- 
tion, to  convince  him  that  he  had  said  amiss. 

(1.)  That  God  is  infinitely  above  us,  and  there- 
fore it  is  madness  to  contend  with  him;  for  if  he 
plead  against  us  with  his  great  power,  we  cannot 
stand  before  him.  /  toill  answer  thee,  says  Elihu, 
in  one  word,  which  carries  its  own  evidence  along 
with  it.  That  God  is  greater  than  man;  no  doubt 
he  is  infinitely  greater.  Between  God  and  man 
there  is  no  proportion.  Job  had  himself  said  a  great 
deal,  and  admirably  well,  concerning  the  greatness 
of  God,  his  irresistible  power  and  incontestible 
sovereignty,  his  terrible  majesty  and  unsearchable 
mmensity.  "Now,"  said  Elihu,  "  do  but  consider 
what  thou  thyself  hast  said  concerning  the  greatness 
of  God,  and  apply  it  to  thyself;  if  he  is  greater  than 
man,  he  is  greater  than  thou,  and  thou  wilt  see  rea- 
son enough  to  repent  of  these  ill-natured,  ill-favour- 
ed, reflections  upon  him,  and  to  blush  at  thy  folly, 
and  tremble  to  think  of  thine  own  presumption." 
Note,  There  is  enough  in  this  one  plain  unquestion- 
able truth,  That  God  is  greater  than  man,  if  duly 
.mproA  ed,  for  ever  to  put  to  silence  and  to  shame 
all  our  complaints  of  his  providence,  and  our  ex- 
ceptions against  his  dealings  with  us.  He  is  not 
only  more  wise  and  powerful  than  we  are,  and 
therefore  it  is  to  no  purpose  to  contend  with  him, 
who  will  be  too  hard  for  us,  but  more  holy,  just, 
and  good,  for  these  are  the  transcendent  glories  and 
excellencies  of  the  divine  nature;  in  these,  God  is 
ETi  eater  than  man,  and  therefore  it  is  absurd  and 


unreasonable  to  find  fault  with  him,  for  he  is  cer 
tainly  in  the  right. 

(2.)  That  God  is  not  accountable  to  us;  {v.  13.) 
Why  dost  thou  strive  against  him?  Those  that  com- 
plain of  God,  strive  against  him,  implead  him,  im- 
peach him,  bring  an  action  against  him.  And  why  do 
they  do  so?  For  what  cause?  To  what  purpose?  Note, 
It  is  an  unreasonable  thing  for  us,  weak,  foolish, 
sinful  creatures,  to  strive  with  a  (iod  of  infinite  wis- 
dom, power,  and  goodness.  Woe  to  the  clay  that 
strives  with  the  Potter;  for  he  gives  no  account  of 
any  of  his  matters.  He  is  under  no  obligation  to 
show  us  a  reason  for  what  he  does;  neither  to  tell 
us  what  he  designs  to  do,  in  what  method,  at  what 
time,  by  what  instruments;  nor  to  tell  us  why  he 
deals  thus  with  us.  He  is  not  bound  either  to  justi- 
fy his  own  proceedings,  or  to  satisfy  our  demands 
and  inquiries;  his  judgments  will  certainly  justify 
themselves;  if  we  do  not  satisfy  ourselves  in  them', 
it  is  our  own  fault.  It  is  therefore  daring  impiety 
for  us  to  arraign  God  at  our  bar,  or  challenge  him 
to  show  cause  for  what  he  doeth,  to  say  unto  him, 
JVhat  doest  thou?  or,  Why  doest  thou  so?  He  gives 
not  account  of  all  his  matters;  so  some  read  it.  He 
reveals  as  much  as  it  is  fit  for  us  to  know,  as  follows 
here,  v.  14.  But  still  there  are  secret  things,  which 
belong  not  to  us,  which  it  is  not  for  us  to  pry  into. 

14.  For  God  speaketh  once,  yea,  twice 
yet  man  perceiveth  it  not.  1 5.  In  a  dream, 
in  a  vision  of  the  night,  when  deep  sleep  fall- 
eth  upon  men,  in  skimberings  upon  the  bed, 
1 6.  Then  he  openeth  the  ears  of  men,  and 
sealeth  their  instruction,  1 7.  That  he  may 
withdraw  man  from  his  purpose,  and  hide 
pride  from  man.  1 8.  He  keepeth  back  his 
soul  from  the  pit,  and  his  life  from  perishing 
by  the  sword. 

Job  had  complained,  that  God  kept  him  wholly 
in  the  dark  concerning  the  meaning  of  his  dealings 
with  him;  and  therefore  concluded  he  dealt  with 
him  as  his  enemy.  "  No,"  says  Elihu,  "  he  speaks 
to  you,  but  you  do  not  perceive  him;  so  that  the 
fault  is  yours,  not  his;  he  is  designing  your  real  good, 
even  in  those  dispensations  which  you  put  this  harsh 
construction  upon.     Observe  in  general,  v.  14. 

1.  What  a  friend  God  is  to  our  welfare:  He  sfieak- 
eth  to  us  once,  yea,  twice.  It  is  a  token  of  his  fa- 
vour, that,  notwithstanding  the  distance  and  quar- 
rel between  us  and  him,  yet  he  is  pleased  to  spesUc 
to  us.  It  is  an  evidence  of  his  gracious  design,  that 
he  is  pleased  to  speak  to  us  of  our  own  concerns,  to 
show  us  what  is  our  duty,  what  our  interest,  what 
he  requires  of  us,  and  what  we  may  expect  from 
him ;  to  tell  us  of  our  faults,  and  warn  us  of  our  dan- 
ger; to  show  us  the  way,  and  to  lead  us  in  it.  This 
he  does  once,  yea,  twice,  that  is,  again  and  again; 
when  one  warning  is  neglected,  he  gives  another, 
not  willing  that  any  should  perish.  Precefit  must 
be  upon  precefit,  and  line  upon  line;  it  is  so,  that 
sinners  may  be  left  inexcusable. 

2.  What  enemies  we  are  to  our  own  welfare; 
Man  perceives  it  not,  that  is,  he  does  not  heed  it  or 
regard  it;  he  does  not  discern  or  understand  it;  is 
not  aware  that  it  is  the  voice  of  God,  nor  does  he 
receive  the  things  revealed,  for  they  are  foolish- 
ness to  him;  he  stops  his  ear,  stands  in  his  own  light, 
rejects  the  counsel  of  God  against  himself,  and  so 
is  never  the  wiser,  no  not  for  the  dictates  of  wisdom 
itself. 

God  speaks  to  us  by  conscience,  by  providences, 
and  by  ministers;  of  all  which  Elihu  here  discourses 
at  large,  to  show  Job  that  God  was  both  telling  him 
his  mind,  and  doing  him  a  kindness,  even  now  that 


150 


JOB,  XXXIII. 


he  seemed  to  keep  him  in  the  dark,  and  so  treat 
him  as  a  stranger,  and  to  keep  him  in  distress,  and 
so  treat  him  as  an  enemy.  There  was  not  then, 
that  we  know  of,  any  divine  revehition  in  writing, 
and  tlierefore  that  is  not  here  mentioned  among  the 
v/ays  by  which  God  speaks  to  men,  though  now  it 
is  the  principal  way.  In  these  verses,  he  shows  liow 
God  teaches  and  admonishes  the  children  of  men 
by  their  own  consciences.     Observe, 

'  I.  Tlie  proper  season  mid  opportunity  for  these  ad- 
monitions; {v.  15.)  In  a  dream,  inslutnberings  upon 
the  bed,  when  men  are  retired  from  the  world,  and 
the  business  and  conversation  of  it;  it  is  a  good  time 
for  them  to  retire  into  their  own  hearts,  and  com- 
mune with  them,  when  they  are  upon  their  beds, 
solitary  and  still,  Ps.  iv.  4.  It  is  the  time  God  takes 
for  dealing  personally  with  men.  1.  When  he  sent 
angels,  extraordinary  messengers,  on  his  errands, 
he  commonly  chose  that  time  for  the  delivery  ol 
them;  when,  by  deep  sleep  falling  on  men,  the  bo- 
dily senses  were  all  locked  up,  and  the  mind  more 
fi-ee  to  receive  the  imniediate  communications  ot 
divine  light.  Thus  he  made  his  mind  known  to  the 
prophets  by  visions  and  dreams;  (Numb.  xii.  6.) 
llms  he  warned  Abimelech,  (Gen.  xx.  3.)  Laban, 
(Gen.  xxxi.  24.)  Joseph,  Matth.  i.  20.  Thus  he 
made  known  to  Pharaoh,  and  Nebuchadnezzar, 
things  that  should  come  to  pass  hereafter.  When 
he  stirred  up  conscience,  that  ordinary  deputy  of 
his,  in  the  soul,  to  do  its  office,  he  took  that  oppor- 
tunity, either  when  deep  sleep  fell  on  men,  for 
though  dreams  mostly  come  from  fancy,  some  may 
come  from  conscience:  or,  in  slumberings,  when 
men  are  between  sleeping  and  waking,  reflecting  at 
night  upon  the  business  ot  the  foregoing  day,  or  pro- 
jecting in  the  morning  the  business  of  the  ensuing 
day,  then  is  a  projier  time  for  their  hearts  to  re- 
pi-oacli  them  for  what  they  have  done  ill,  and  to 
admonish  them  what  they  should  do.  See  Isa. 
xxx.  21. 

II.  The  power  and  force  with  which  those  ad- 
monitions come,  V.  16.  W' hen  God  designs  men's 
good,  by  the  convictions  and  dictates  of  their  own 
consciences,  1.  He  gives  them  admission,  and 
makes  them  to  be  heeded;  Then  he  opens  the  ears 
of  men,  which  were  before  shut  against  the  voice 
of  this  charmer,  Ps.  Iviii.  5.  He  opens  the  heart, 
as  he  opened  Lvdia's,  and  so  opens  tlie  ears.  He 
takes  away  that  which  stopped  the  ear,  so  that  the 
conviction  finds,  or  forces,  its  way;  nay,  he  works  in 
the  soul  a  submission  to  the  regimen  of  conscience, 
and  a  compliance  with  its  rules,  for  that  follows 
upon  God's  opening  the  ear;  (Isa.  1.  5.)  God  has 
opened  mine  ear,  and  I  was  not  rebellious.  2.  He 
gives  them  a  settlement,  and  makes  them  to  abide; 
He  sealeth  their  instruction,  tliat  is,  the  instruction 
that  is  designed  for  them,  and  is  suited  to  them; 
this  he  makes  their  souls  to  receive  the  deepand 
lasting  impression  of,  as  the  wax  of  the  seal.  W'hen 
the  heart  is  delivered  into  divine  instructions,  as 
into  a  mould,  then  the  work  is  done. 

III.  The  end  and  design  of  these  admonitions  that 
are  sent. 

1.  To  keep  men  from  sin,  and  particuhirly  the 
sin  of  pride;  {v.  17.)  That  he  may  ivithdraro  man 
from  his  /lurfiose,  that  is,  from  his  evil  purposes; 
may  change  the  temper  of  his  mind,  and  the  course 
of  his  life,  his  disposition  and  inclination,  or  prevent 
'some  particular  sin  he  is  in  danger  of  falling  into: 
that  he  mav  withdraw  man  from  his  work;  may 
make  him  leave  off  man's  work,  wliich  is  working 
f  jr  the  world  and  the  flesh,  and  may  set  him  to 
work  the  work  of  Ciod.  Manv  a  man  has  l)cen  stop- 
ped in  the  full  ca'ecr  of  a  sinful  ])ursuit  l)y  the  sea- 
s  enable  checks  of  his  own  conscience,  saying,  Do 
not  this  abominable  thintr  nrhich  the  Lord  hates. 
P.Tticularly,  God  does,  by  th  s  me. us,  hiJe  pride 


from  man,  that  is,  hide  those  things  from  him 
which  are  the  matter  of  his  pride,  and  take  his 
mind  off  from  dwelling  upon  them,  by  setting  be- 
fore him  what  reason  he  has  to  be  humble.  That 
he  may  take  away  pride  from  man,  so  some  read  it; 
that  he  may  pluck  up  that  root  of  bitterness  which 
is  the  cause  of  so  much  sin.  All  those  whom  God 
has  mercy  in  store  for  he  will  humble,  and  hide 
pride  from.  Pride  makes  people  eager  and  reso- 
lute in  the  prosecution  of  their  purposes;  they  will 
have  their  way,  therefore  God  withdraws  them 
from  their  purposes,  by  mortifying  their  pride. 

2.  To  keep  men  from  ruin,  v.  18.  While  sinners 
are  pursuing  their  evil  purposes  and  indulging  their 
pride,  their  souls  are  hastening  apace  to  the  pit,  to 
the  sword,  to  destruction,  both  in  this  world  and 
that  to  come:  but  when  God,  by  the  admonitions  of 
conscience,  withdraws  them  from  sin,  he  thereby 
keeps  back  their  souls  from  the  pit,  from  the  bot 
tomless  pit,  and  saves  them  from  perishing  by  the 
sword  of  di\  ine  vengeance,  so  iniquity  shall  not  be 
their  ruin.  That  which  turns  men  from  sin,  saves 
them  from  hell,  saves  a  soul  from  death,  James  v. 
20.  See  what  a  mercy  it  is  to  be  under  the  re- 
straints of  an  awakened  conscience;  faithful  are  the 
wounds,  and  kind  are  the  bonds,  of  that  friend,  for 
the  soul  is  kept  from  perishing  eternally. 

1 9.  He  is  chastened  also  with  pain  upon 
his  bed,  and  the  muhitude  of  his  bones  with 
strong  pain  :  20.  So  that  his  hfe  abhorreth 
bread,  and  his  soul  dainty  meat.  21.  His 
flesh  is  consumed  away,  that  it  cannot  be 
seen ;  and  his  bones  that  were  not  seen  stick 
out.  22.  His  soul  draweth  near  unto  the 
grave,  and  his  life  to  the  destroyers.  23.  If 
there  be  a  messenger  with  him,  an  interpre- 
ter, one  among  a  thousand,  to  show  unto 
man  his  uprightness ;  24.  Then  he  is  gra- 
cious unto  him,  and  saith,  Deliver  him  from 
going  down  to  the  pit ;  I  have  found  a  ran- 
som. 25.  His  flesh  shall  be  fresher  than  a 
child's :  he  shall  return  to  the  days  of  iii* 
youth  :  26.  He  shall  pray  unto  God,  and 
he  will  be  favourable  unto  him  ;  and  he  shall 
see  his  face  \\'ith  joy  :  for  he  will  render  un- 
to man  his  righteousness.  27.  He  looketh 
upon  men  ;  and  if  any  say,  I  have  sinned, 
and  perverted  that  2vhich  was  right,  and  it 
profited  me  not ;  28.  He  will  deliver  his 
soul  from  going  into  the  pit,  and  his  life  shall 
see  the  light. 

God  has  spoken  once  to  sinners  by  their  own  con 
sciences,  to  keej)  them  from  the  paths  of  the  ie- 
stroyer,  but  they  perceive  it  not;  they  are  not  aware 
that  the  checks  their  own  hearts  give  them,  in  a 
sinful  way,  are  from  God,  but  they  are  imputed  to 
melancholy,  or  the  pieciseness  of  their  education; 
and  therefore  (iod  speaks  twice;  he  speaks  a  second 
time,  and  tries  another  way  to  convince  and  reclaim 
sinners,  that  is,  by  providences,  afflictive  and  mer- 
ciful, (in  which  he  speaks  twice,)  and  by  the  sea 
sonablc  instructions  of  good  ministers  setting  in  with 
them.  Job  complained  much  of  his  diseases,  and 
judged  bv  them  that  God  was  angry  with  him;  his 
triends  did  so  too:  but  Elilni  shows  they  were  all 
mistaken,  f(;r  (iod  often  afflicts  the  botly  in  love, 
and  with  gr  cious  designs  of  good  to  the  soul,  as  ap- 
pears in  the  issue  which  here  •  t  is  brought  to.  This 
pait  of  Elihu's  discourse  will  be  of  great  use  to  ua 


JOB,  XXXIII. 


161 


for  the  due  improvement  of  sickness,   in  and  by 
which  God  speaks  to  men.     Here  is, 

I.  The  patient  described  in  liis  exti-emity.  See 
what  work  sickness  makes,  (x'.  19,  &c. )  when  God 
sends  it  with  commission;  Do  this,  and  itdoeth  it. 

1.  The  sick  man  is  full  of  pain  all  over  him:  {y. 
19.)  He  is  chastened  with  pain  u/ion  his  bed,  such 
pain  as  confines  him  to  his  bed;  or,  so  extreme  the 
pain  is,  that  he  can  get  no  ease,  no,  not  on  his  bed 
where  he  would  repose  himself.  Pain  and  sickness 
will  turn  a  bed  of  down  into  abed  of  thorns,  on  which 
he  that  used  to  sleep  now  tosses  to  and  fro  till  the 
dawning  of  the  day.  The  case,  as  here  put,  is  very 
bad;  pain  is  more  hardly  borne  than  sickness,  and 
with  that  the  patient  here  is  chastened;  not  a  dull 
heavy  pain,  but  strong  and  acute;  and,  frequently, 
the  stronijer  the  patient,  the  stronger  the  pain,  for 
the  moi'e  sanguine  the  complexion  is,  the  more  vio- 
lent, commonly,  the  disease  is.  It  is  not  the  smart- 
ing of  the  flesh  that  is  complained  of,  but  tlie  ach- 
ing of  the  bones.  It  is  an  inward  rooted  pain;  and 
not  only  the  bones  of  one  limb,  but  the  multitude  of 
the  bones,  are  thus  chastened  See  what  frail, 
what  vile,  bodies  we  have,  which,  though  receiving 
no  external  hurt,  may  be  thus  pained  from  causes 
within  themselves:  see  what  work  sin  makes,  what 
mischief  it  does.  Pain  is  the  fruit  of  sin;  yet,  by 
the  grace  of  God,  the  pain  of  the  body  is  often  made 
a  means  of  good  to  the  soul. 

2.  He  has  quite  lost  his  appetite,  the  common  ef- 
fect of  sickness;  {v  20,)  His  life  abhorreth  bread, 
the  most  necessary  food,  and  dainty  meat,  which 
he  most  delighted  in,  and  formerly  relished  with  a 
great  deal  of  pleasure.  'I'liis  is  a  good  reason  why 
we  should  not  be  desirous  of  dainties,  because  they 
are  deceitful  meat,  Prov.  xxiii.  3.  We  may  be  soon 
made  as  sick  of  them  as  we  are  now  fond  of  them; 
and  those  who  live  in  luxury  when  they  are  well,  if 
ever  they  come,  by  reason  of  sickness,  to  loathe  dain- 
ty meat,  may,  with  grief  and  shame,  read  their  sin  in 
their  punisJiment.  Let  us  not  inordinately  love  the 
*aste  of  meat,  for  the  time  may  come  when  we  may 
even  loathe  the  sight  of  meat,  Ps.  cvii.  18. 

3.  He  is  become  a  perfect  skeleton,  nothing  but 
skin  and  bones,  v.  21.  By  sickness,  perhaps  a  few 
days'  sickness,  his  flesh,  which  was  fat,  and  fair,  is 
consumed  away,  that  it  cannot  be  seen:  it  is  strange- 
ly wasted  and  gone,  and  his  bones,  which  were  bu- 
ried in  flesh,  now  stick  out;  you  may  count  his  ribs, 
may  tell  all  his  bones.  The  soul  that  is  well-nourish- 
ed with  the  bread  of  life,  sickness  will  not  make 
lean,  but  it  soon  makes  a  change  in  the  body. 

He  who,  bRToie,  hud  such  ii  bi^auteous  air, 
And,  pamper'd  with  his  ease,  seem'd  pluinp  and  fair, 
Doth  all  his  friends  (amazing  change!)  surprise, 
With  pale  lean  cheeks,  and  ghastly  hollow  eyes ; 
His  bones,  a  horrid  eight,  start  through  his  skin, 
Wliich  lay  before,  in  flesh  and  fat,  unseen. 
«  Sir  R.  Blackmork. 

4.  He  is  given  up  for  gone,  and  his  life  despaired 
of;  {y.  22.)  His  soul  draws  near  to  the  grave,  that 
is,  he  has  all  the  symptoms  of  death  upon  him,  and, 

■  in  the  apprehension  of  all  about  him,  as  well  as  in 
his  own,  he  is  a  dying  man.  The  pangs  of  death, 
here  called  the  destroyers,  are  just  ready  to  seize 
him;  they  compass  him  about,  Ps.  cxvi.  3.  Per- 
haps it  intimates  the  very  dreadful  apprehensions 
which  those  have  of  death  as  a  destroying  thing, 
when  it  stares  them  in  the  face,  who,  when  it  was 
at  a  distance,  made  light  of  it.  All  agree,  when  it 
comes  to  the  point,  whatever  they  thought  of  it  be- 
fore, that  it  is  a  serious  thing  to  die. 

II.  The  pro\  ision  made  for  his  instruction,  in  or- 
der to  a  sanctified  use  of  his  affliction,  that,  when 
God  in  that  way  speaks  to  man,  he  may  be  heard 
and  understood,  and  not  speak  in  vain,  v.  23.  He 
is  happy,  if  there  be  a  messenger  with  him  to  at- 
tend him  in  his  sickness,  to  con\ince,  counsel   and 


comfort,  him,  an  interpreter  to  expound  the  provi 
dence,  and  give  him  to  understand  the  meaning  of 
it,  a  man  of  wisdom  that  knows  the  voice  of  the  rod 
and  its  interpretation;  for,  when  God  speaks  by 
afflictions,  we  are,  frequently,  so  unversed  in  the 
language,  tliat  we  ha\  e  need  of  an  interpreter;  and 
it  is  well  if  we  have  such  a  one.  The  advice  and 
help  of  a  good  minister  are  as  needful  and  seasona- 
ble, and  should  be  as  acceptable,  in  sickness,  as  of 
a  good  ph}sician,  especially  if  he  be  well-skilled  in 
the  art  of  explaining  and  improving  providences; 
he  is  then  one  of  a  thousand,  and  to  be  \  alued  ac- 
cordingly; his  business,  at  such  a  time,  is,  to  show 
unto  man  his  ufirightvess,  that  is,  God's  upright- 
ness, that  in  faithfulness  he  afflicts  him,  and  does 
him  no  wrong;  which  it  is  necessary  to  be  convinc- 
ed of,  in  order  to  our  making  a  due  impi'ovement  of 
the  affliction:  or  rather,  it  may  mean  man's  upright- 
ness, or  rectitude:  1.  The  uprightness  that  is.  If 
it  appear  that  the  sick  person  is  truly  pious,  the  in- 
teipreter  will  not  do  as  Job's  friends  had  done, 
make  it  his  business  to  prove  him  a  hypocrite,  be- 
cause he  is  afflicted;  but,  on  the  contrary,  will 
show  him  his  uprightness,  notwithstanding  his  afflic- 
tions, that  he  may  take  the  comfort  of  it,  and  be 
easy,  whatever  the  event  is.  2.  The  uprightness, 
the  reformation,  that  should  be,  in  order  to  life  and 
peace.  When  men  are  made  to  see  the  way  of  up- 
rightness to  be  the  only  way,  and  a  sure  way,  to 
salvation,  and  to  choose  it,  and  walk  in  it  accord- 
ingly, the  work  is  done. 

in.  God's  gracious  acceptance  of  him,  upon  his 
repentance,  v.  24.  W^hen  he  sees  that  the  sick 
person  is  indeed  convinced  that  sincere  repentance, 
and  that  uprightness,  which  is  gospel-perfection, 
are  his  interest  as  well  as  duty,  then  He  that  waits 
to  be  gracious,  and  shows  mercy,  upon  the  first  in- 
dication of  true  repentance,  is  gracious  unto  him, 
and  takes  him  into  his  favour  and  thoughts  for  good. 
Wherever  God  finds  a  gracious  heart,  he  will  be 
found  a  gracious  God:  and,  1.  He  will  give  a  gra- 
cious order  for  his  discharge.  He  says.  Deliver 
him,  that  is.  Let  him  be  delivered/ro;Ǥ-om^'-  down 
to  the  pit,  from  that  death  which  is  the  wages  of 
sin.  When  afflictions  have  done  their  work,  they 
shall  be  removed.  When  we  return  to  God  in  a 
way  of  duty,  he  will  return  to  us  in  a  way  of  mercy. 
Those  shall  be  delivered  from  going  down  to  the 
pit,  who  receive  God's  messengers,  and  rightly  un- 
derstand his  intei-preters,  so  as  to  subscribe  to  his 
uprightness.  2.  He  will  give  a  gracious  reason  for 
this  order,  I  have  found  a  ransom,  or  propitiation; 
Jesus  Christ  is  that  Ransom,  so  Elihu  calls  him,  as 
Job  had  called  him  his  Redeemer,  for  he  is  both  the 
Purchaser  and  the  Price,  the  Priest  and  the  Sacri- 
fice; so  high  w:>.s  the  value  put  upon  souls,  that 
nothing  less  would  redeem  them,  and  so  great  the 
injury  done  by  sin,  that  nothing  less  would  atone 
for  it,  than  the  blood  of  the  Son  of  God,  who  gave 
his  life  a  ransom  for  many.  This  is  a  ransom  of 
God's  finding,  a  contrivance  of  Infinite  Wisdom; 
we  could  never  ha\  e  found  it  ourselves,  and  the  an- 
gels tliemselves  could  never  have  found  it;  it  is  the 
wisdom  of  God  in  a  mystery,  tlie  hidden  wisdom; 
and  such  an  invention  as  is,  and  will  be,  the  ever 
lasting  wonder  of  those  principalities  and  powers 
that  desire  to  look  into  it.  Obser\  e  how  God  glo- 
ries in  the  invention  here,  %uj>\>n,  'ivpKx — "  I  have 
found,  I  have  found,  the  Ransom,  I,  even  I,  am 
he  that  has  done  it. " 

IV.  The  recovery  of  the  sick  man,  hereupon. 
Take  away  the  cause,  and  the  effect  will  cease. 
When  the  patient  becomes  a  penitent,  see  what  a 
blessed  change  follows. 

1.  His  body  recovers  its  health,  v.  25.  This  :s 
not  alwavs  the  consequence  of  a  sick  man's  repen- 
tance and  return  to  God,  but  sometimes  it  is;  and 


152 


JOB,  XXXlll. 


recovery  from  sickness  is  then  a  mercy  indeed, 
wiien  it  arises  from  the  remission  of  sin;  then  it  is 
in  love  to  the  soul,  that  the  body  is  delivered  from 
'he  pit  of  corruption,  when  (Jod  cas/s  our  .sins  be- 
lind  hia  back,  Isa.  xxxviii.  17.  Thut  is  the  method 
of  a  blessed  recovery;  Son,  be  of  good  cheer,  thy 
sins  be  forgiven  thee;  and  then.  Rise,  take  up  thy 
bed,  and  ivalk,  Matth.  ix.  2,  6.  So  here,  interest 
him  in  the  Ransom,  and  then  hisjiesh  shall  be  fresher 
than  a  child's,  and  there  shall  be  no  remains  of  his 
distemper,  but  he  shall  return  to  the  days  of  his 
youth,  to  the  beauty  and  strength  which  he  had 
then;  when  the  distemper  that  oppressed  nature  is 
removed,  how  strangely  does  nature  help  itself,  in 
which  the  power  and  goodness  of  the  God  of  nature 
must  be  thankfully  acknowledged !  By  such  merci- 
ful providences  as  these,  which  afflictions  give  oc- 
casion for,  God  speaketh  once,  yea  twice,  to  the 
children  of  men,  letting  them  know  (if  they  would 
but  perceive  it)  their  dependence  upon  him,  and  his 
tender  compassion  of  them. 

2.  His  soul  recovers  in  peace,  v,  26.  (1.)  The 
patient,  being  a  penitent,  is  a  supplicant,  and  has 
learned  to  pray;  he  knows  God  will  be  sought  unto 
for  his  favours,  and  therefore  he  shall  pray  unto 
God,  pray  for  pardon,  pray  for  health.  Is  any  af- 
flicted, any  sick?  Let  him  pray.  When  he  finds 
himself  recovering,  he  shall  not  then  think  that 
prayer  is  no  longer  necessary,  for  we  need  the  grace 
of  God  as  much  for  the  sanctifying  of  a  mercy  as 
for  the  sanctifying  of  an  affliction.  (2. )  His  prayers 
are  accepted,  God  will  be  favourable  to  him,  and  be 
well-pleased  with  him,  his  anger  shall  be  turned 
away  from  him,  and  the  light  of  God's  countenance 
shall  shine  upon  his  soul;  and  then  it  follows,  (3.) 
That  he  has  the  comfort  of  communion  with  God; 
lie  shall  now  see  the  f;ice  of  Ciod,  wliich  before  was 
hid  from  him,  and  he  shall  see  it  with  joy,  for  what 
sight  can  be  more  reviving?  See  Gen.  xxxiii.  10, 
As  though  I  had  seen  the  face  of  God.  All  true 
penitents  rejoice  more  in  the  returns  of  God's  favour, 
than  in  any  instance  whatsoever  of  prosperity  or 
pleasure,  Ps.  iv.  6,  7.  (4.)  He  has  a  blessed  ti-an- 
quillity  of  mind,  arising  from  the  sense  of  his  justifi- 
cation before  God,  who  will  render  unto  this  man 
his  righteousness.  He  shall  receive  the  atonement, 
that  is,  the  comfort  of  it,  Rom.  v.  11.  Righteous- 
ness shall  be  imputed  to  him,  and  peace,  thereupr  n, 
spoken,  the  joy  and  gladness  of  which  he  shall  then 
be  made  to  hear,  though  he  could  not  hear  it  in  the 
day  of  his  affliction.  God  will  now  deal  with  him 
as  a  righteous  man,  with  whom  it  shall  be  well. 
He  shall  receive  the  blessing  from  the  Lord,  even 
righteousness,  Ps.  xxiv.  5.  God  shall  give  him 
grace  to  go  and  s'n  no  more.  Perhaps  this  may  be- 
speik  the  reformation  of  his  life  after  his  recovery. 
As  he  shall  pray  unto  God,  whom  before  he  had 
slighted,  so  he  shall  render  to  man  his  righteousness, 
whom  before  he  had  wronged,  shall  make  restitu- 
tion, and  for  the  future  do  justly. 

V.  The  general  rule  which  God  will  go  by  in 
deal.ng  with  the  children  of  men,  inferred  from 
this  instance,  v.  27,  28.  As  sick  people,  upon  tlieir 
submission,  are  I'ecovered,  so  all  others  that  truly 
repent  of  their  sins,  shall  find  mercy  with  God. 
Sec  here,  1.  What  sin  is,  and  what  reason  we  have 
not  to  sin.  Would  we  know  the  n  iturc  of  sin,  and 
the  malignity  of  it?  Itis  the  perverting  of  that  which 
is  right;  it  is  a  most  unjust,  unreasonable,  thing,  it  is 
the  rebellion  of  the  creature  against  the  Creitor,  the 
usurped  dominion  of  the  flesh  over  the  spirit,  and  a 
contradiction  to  the  eternal  rules  and  reasons  of  good 
and  evil.  It  hprrverting  the  right  ways  of  the  Lord; 
(Acts  xiii.  10.)  and  therefore  the  ways  of  sin  are 
railed  crooked  ways,  Ps.  cxxv.  5.  Would  we 
know  what  is  to  be  got  by  sin?  It  prqpteth  us  not. 
The  works  of  darkness  are  unfruitful  works;  when 


profit  and  loss  come  to  be  balanced,  all  the  gams  of 
sin,  put  them  all  together,  will  come  far  short  of 
countervailing  the  damage.  All  true  penitents  are 
ready  to  own  this;  and  it  is  a  mortifying  considera- 
tion, (Rom.  vi.  21.)  What  fruit  had  ye  then  in^^se 
things  ivliereof  ye  are  now  ashamed.^  2.  See  what 
repentance  is,  and  what  reason  we  have  to  repent. 
Would  we  approve  ourselves  tnie  penitents?  We 
must  then,  with  a  broken  and  contrite  heart,  con- 
fess our  sins  to  God,  1  John  i.  9.  We  must  confess 
the  fact  of  sin,  (I  have  sinned,)  and  not  deny  the 
charge,  or  stand  upon  our  own  justification:  we 
must  confess  the  fault  of  sin,  the  iniquity,  the  dis- 
honesty of  it;  I  have  perverted  that  which  was  right: 
we  must  confess  the  folly  of  sin;  "So  foolish  nave 
I  been  and  ignorant,  for  it  profited  me  not;  and 
therefore  what  have  I  to  do  any  more  with  it?"  Is 
there  not  good  reason  why  we  should  make  such  a 
penitent  confession  as  this?  For,  (1.)  God  expects 
it.  He  looks  upon  men,  when  they  have  sinned,  to 
see  what  they  will  do  next,  whether  they  will  go 
on  in  it,  or  whether  they  will  bethink  themselves, 
and  return.  He  hearkens  and  hears  whether  any 
say,  What  have  I  done?  Jer.  viii.  6.  He  looks 
upon  sinners  with  an  eye  of  compassion,  desiring  to 
hear  this  from  them,  for  he  has  no  pleasure  in  their 
ruin.  He  looks  upon  them,  and,  as  soon  as  he  per- 
ceives these  workings  of  repentance  in  them,  he 
encourages  them,  and  is  ready  to  accept  them,  (Ps. 
xxxii.  5,  6. )  as  the  father  went  forth  to  meet  the 
returning  prodigal.  (2^  It  will  turn  to  our  un- 
speakable advantage.  The  promise  is  general;  If 
any  humble  themselves  thus,  whoever  they  are, 
[1.]  They  shall  not  come  into  condemnation,  but 
be  saved  from  the  wrath  to  come;  He  shall  deliver 
his  soul  from  going  into  the  pit,  the  pit  of  hell; 
iniquity  shall  not  be  his  ruin.  [2.]  They  shall  be 
happy  in  everlasting  life  and  joy;  his  life  shall  see 
the  light,  that  is,  all  good,  in  the  vision  and  fi  uition 
of  God.  To  obtain  this  bliss,  if  the  prophet  had 
bid  us  do  some  great  thhig,  would  we  not  have  done 
it?  How  much  more,  when  he  only  says  unto  us, 
Wash  and  be  clean;  Confess  and  be  pardoned,  Re- 
pent and  be  saved? 

29.  Lo,  all  these  things  worketh  God 
oftentimes  with  man,  30.  To  bring  back 
his  soul  from  the  pit,  to  be  enlightened  with 
the  light  of  the  living.  31.  Mark  well,  O 
Job  ;  hearken  unto  me  :  hold  thy  peace,  and 
I  will  speak.  32.  If  thou  hast  any  thing  to 
say,  answer  me :  speak ;  for  I  desire  to  justify 
thee.  33.  If  not,  hearken  unto  me :  hold 
thy  peace,  and  I  shall  teach  thee  wisdom. 

We  have  here  the  conclusion  of  this  first  part  of 
Elihu's  discourse,  in  which, 

1.  He  briefly  sums  up  what  he  had  said,  showing 
that  God's  great  and  gracious  design,  in  all  the  dis- 
pensations fif  his  providence  toward  the  children  of 
men,  is,  to  save  them  from  being  for  ever  miserable, 
and  bring  them  to  be  for  ever  happy;  v.  29,  30. 
All  these  things  God  is  working  with  the  children  of 
men;  he  deals  with  them  by  conscience,  by  provi- 
dences, l)y  ministers,  by  mercies,  by  afflictions;  he 
makes  them  sick,  :md  makes  them  well  again;  all 
these  are  his  operations;  he  has  set  the  one  over 
against  the  other,  (Eccl.  vii.  14. )  but  his  hand  is  in  all; 
if  is  he  that  pei'forms  all  things  for  us.  All  provi- 
dences are  to  be  looked  upon  as  God's  workings 
with  man,  his  strivings  with  him.  He  uses  a  variety 
of  methods  to  do  men  good;  if  one  affliction  do  not 
do  the  work,  he  will  try  another;  if  neither  do,  he 
will  try  a  mercy;  and  he  will  send  a  messenger  to 
interpret  both.  He  often  works  such  things  as  these, 
twice,  thrice;  so  it  is  in  the  original,  referring  to 


JOB,  XXXIV. 


153 


I'.  14,  He  sfieaks  once,  yea  twice;  if  that  prevail  not, 
he  works  twice,  yea  thrice;  he  changes  his  method, 
(  We  have  fiified,  ive  have  mourned,  J  returns 
again  to  the  same  method,  repeats  the  same  appli- 
cations. Why  does  he  take  all  this  pains  witl\  man? 
it  is  to  bring  back  his  soul  from  the  pit,  v.  30.  If 
God  did  not  take  more  care  of  us  than  we  do  of 
ourselves,  we  were  miserable;  we  would  destroy 
ourselves,  but  he  would  have  us  saved,  and  devises 
means,  by  his  grace,  to  undo  that  by  which  we  were 
undoing  ourselves.  The  former  method,  by  dream 
and  vision,  was,  to  keefi  back  the  soul  from  the  pit, 
{y.  18.)  that  is,  to  prevent  sin,  that  we  might  not 
fall  into  it.  This,  by  sickness  and  the  word,  is,  to 
bring  back  the  soul,  to  reco\  er  those  that  ha\  e  fal- 
len into  sin,  that  they  may  not  lie  still  and  perish  in 
it.  With  respect  to  all  that  by  rejientance  are 
brought  back  from  the  pit,  it  is,  that  they  may  be 
enlightened  with  the  light  of  the  living,  that  they 
may  have  present  comfort  and  everlasting  happi- 
ness. Whom  God  saves  from  sin  and  hell,  which 
are  darkness,  he  will  bring  to  heaven,  the  inheri- 
tance of  the  saints  in  light;  and  this  he  aims  at,  in 
all  his  institutions,  and  all  his  dispensations.  Lord, 
'iVhat  is  man,  that  thou  shouldest  thus  visii  him.'  This 
should  engage  us  to  comjjly  with  God's  designs,  to 
work  with  liim  for  our  own  good,  and  not  to  coun- 
ter-work him.  This  will  render  those  that  perish 
for  ever  inexcusable,  that  so  much  was  done  to 
save  them,  and  they  would  not  be  healed. 

2.  He  bespeaks  Job's  acceptance  of  what  he  had 
offered,  and  begs  of  him  to  rnark  it  "U'cll,  v.  31. 
What  is  intended  for  our  good,  challenges  our  re- 
gard. If  Job  will  observe  what  is  said,  (1.)  He  is 
welcome  to  make  what  objections  he  can  against  it; 
(t'.  32.)  "  If  thou  hast  any  thing  to  say  for  thyself 
i.i  thine  own  vindication,  answer  me;  though  I  am 
fresh,  and  thou  art  spent,  I  will  not  run  thee  down 
with  words;  S/ieak,  for  I  desire  to  justify  thee,  and 
am  not  as  thy  other  friends,  that  desired  to  condemn 
thee."  Elihu  contends  for  truth,  not,  as  they  did, 
fir  victory.  Note,  those  we  repro\e,  we  should 
desire  to  justify,  and  be  glad  to  see  them  clear  them- 
selves from  the  imputations  they  lie  under,  and 
therefore  give  them  all  possible  advantage  and  en- 
couragement to  do  it.  (2.)  If  he  has  nothing  to 
say  against  what  is  said,  Elihu  lets  him  know  that 
he  has  so.nething  more  to  say,  which  he  desires 
him  patiently  to  attend  to;  (r.  33^  Hold  thy  peace, 
and  I  will  teach  thee  wisdom.  Those  that  would 
both  show  wisdom  and  learn  wisdom,  must  hearken 
:  Jid  keep  s'lenc*,  be  swift  to  hear  and  slow  to  speak. 
J  -.b  was  wise  and  good;  bu.t  those  that  are  so,  may 
yet  be  wiser  and  better,  and  mnst  therefore  set 
themselves  to  improve  by  the  means  of  wisdom  and 
grace. 

CHAP.  XXXIV. 

Elihu,  it  is  likely,  paused  a  while,  to  see  if  Job  had  any 
thinff  to  say  atrainst  his  discourse  in  the  foregoing;  chap- 
ter; out  he  sittinfr  silent,  and,  it  is  likely,  intimatinpr  his 
desfre  that  he  would  %o  on,  he  here  proceeds.  And,  I. 
He  bespeaks  not  only  the  audience,  but  the  assistance, 
of  the  company,  v. '2.  .4.  II.  He  charsres  Job  with  some 
more  indecent  expressions  that  had  dropped  from  him, 
V.  5..9.  in.  He  undertakes  to  convince  him  that  he 
had  spoken  amiss,  bv  showinr  v*  rv  fully,  1.  God's  in- 
contestible  justice,  v".  10..  12,  17,  \9','2.^.  2.  His  sove- 
reign dominion,  v.  13..  16.  3.  His  almighty  power, 
V.  20,  24.  4.  His  omniscience,  v.  21,  22,  25.  6.  His  se- 
verity against  sinners,  v.  26  ..  28.  6.  His  over-ruling 
providence,  v.  29,  30  IV.  He  teaches  him  what  he 
should  say,  v.  31,32.  And  then,  lastly,  he  leaves  the 
matter  to  Job's  o\s\\  conscience,  and  concludes  with  a 
sharp  reproof  of  him,  for  his  peevishness  and  discontent, 
V.  33..37.  All  this  Job  not  onlv  bore  patiently,  but 
took  kindly,  because  he  saw  that  Elihu  meant  well;  and, 
whereas  his  other  friends  had  accused  him  of  that  from 
which  his  own  conscience  acquitted  him,  Elihu  charged 

Vol.  III. — U 


I      him  with  that  only  for  which,  it  is  probable,  hi?  own 
heart,  now  upon  the  reflection,  began  to  smite  him. 

!  1.  "I^URTHERMORE,  Elihu  answered 
j  Jl  and  said,  2.  Hear  my  words,  O  ye 
j  wise  men ;  and  give  ear  unto  me,  ye  that 
j  have  knowledge :  3.  For  the  ear  trieth 
words,  as  the  mouth  tasteth  meat.  4.  Let 
us  choose  to  us  judgment:  let  us  know 
among  ourselves  what  is  good.  5.  For  Job 
hath  said,  I  am  righteous :  and  God  hath 
taken  away  my  judgment.  6.  Should  I  lie 
against  my  right  ?  my  wound  is  incurable 
without  transgression.  7.  What  man  is 
like  Job,  who  drinketh  up  scorning  like  wa- 
ter ;  8.  Which  goeth  in  company  with  the 
woijkers  of  iniquity,  and  walketh  with  wick- 
ed men  ]  9.  For  he  hath  said,  It  profiteth 
a  man  nothing  that  he  should  delight  him- 
self with  God. 

Here, 

I.  Elihu  humbly  addresses  himself  to  the  audi- 
tors, and  endeavours,  like  an  orator,  to  gain  their 
good  will,  and  their  favourable  attention.  1.  He 
chIIs  them  wise  men,  and  men  that  had  knowledge, 
V.  2.  It  is  cf^mfortable  dealing  with  such  as  under- 
stand sense;  I  speak  as  to  wise  men,  who  can  judge 
what  I  say,  1  Cor.  x.  15.  Elihu  differed  in  opinion 
from  them,  ;md  yet  he  calls  them  wise  and  knowing 
men.  Peevish  disputants  think  all  fools  that  are 
not  of  their  mind;  but  it  is  justice  to  those  who  are 
wise  to  acknowledge  it,  though  our  sentiments  do 
not  agree  with  theirs.  2.  He  appeals  to  their 
judgment,  and  therefore  submits  to  their  trial,  v.  3. 
The  ear  of  the  judicious  tries  words,  whether  what 
is  said  be  true  or  false,  right  or  wrong,  and  he 
that  speaks  must  stand  the  test  of  the  intelligent. 
As  we  must  pro\  e  all  things  we  hear,  so  we 
must  be  willing  that  what  we  speak  should  be 
proved.  3.  He  takes  them  into  partnership  with 
him  in  the  examination  and  discussion  of  this  mat- 
ter, V.  4.  He  does  not  pretend  to  be  sole  dictator, 
nor  undertake  to  say  what  is  just  and  good,  and 
what  is  not,  but  he  is  willing  to  join  witli  them  in 
searching  it  out.  and  desires  a  consultation;  "Let 
us  agree  to  lay  aside  all  animosities  and  feuds,  all 
prejudices  and  affectation  of  contradiction,  and  all 
stiffness  in  adhering  to  the  opinion  we  have  once 
espoused,  and  let  us  choose  to  ourselves  judgment; 
let  us  fix  rieht  principles  on  which  to  proceed,  and 
then  take  right  methods  for  finding  out  truth;  and 
let  us  know  among  ourselves,  by  comparing  notes, 
and  communicating  our  reasons,  what  is  good  and 
what  is  otherwise."  Note,  We  are  then  likely  to 
discern  whrt  is  right,  when  we  agree  to  assist  one 
another  in  searchmg  it  out. 

II.  He  warmly  accuses  Job  for  some  passionate 
words  whi^h  he  had  spoken,  that  reflected  on  the 
divine  gnvernment,  appealing  to  the  house,  whether 
he  ought  not  to  be  called  to  the  bar,  and  checked 
for  til  em. 

1.  He  recites  the  words  which  Job  had  spoken, 
as  near  as  lie  can  remember.  (1.)  He  had  insisted 
ii]3on  his  own  innocency;  Jol)  hath  said,  I  atn  righ- 
tt'OHN,  (v.  5.)  and,  when  urged  to  confess  his  guilt, 
has  stiffly  maintained  his  plea  of  A'ot  guilty.  Should 
T  lir  a^-ainst  my  right?  v.  6.  Job  had  spoken  to  this 
purport;  (r//.  xxvii.  6.)  Jlfy  righteousness  J  hold 
fist.  (2.)  He  had  charged  God  with  injustice  in  his 
dedings  with  him,  that  he  had  wronged  him  in' 
afflicting  him,  and  hid  not  righted  him;  God  had 
taken  ccway  my  judgment;   so  Job  had  said,  ch. 


154 


JOB,  XXXIV. 


xxvii.  2.  (3. )  He  had  despaired  of  relief,  and  con- 
cluded that  God  could  not,  or  would  not,  help  him; 
J\Jy  ivoujid  is  incurable,  and  likely  to  be  mortal, 
and  yet  without  transgression;  not  for  any  injtistice 
in  my  hand,  ch.  xvi.  16,  17.  (4.)  He  had,  in  effect, 
s  lid,  that  there  is  nothing  to  be  got  in  the  service  of 
God,  and  that  no  man  will  be  the  better,  at  last,  for 
his  religion;  (t'.  9. )  i/e  Aa^/i  scW  that  which  gives 
occasion  to  suspect  that  he  thinks,  It  firo/iteth  a 
man  nothin;^,  that  he  shall  delight  himself  with 
God.  It  is  granted  that  there  is  a  pi-esent  pleasure 
in  religion;  for  what  is  it  but  to  delight  ourselves 
with  God,  in  communion  with  him,  in  concurrence 
with  liim,  in  walking  with  him  as  Enoch  did;  tliis 
is  a  true  notion  of  religion,  and  bespeaks  its  ways 
to  be  ])leas  mtness.  Yet  the  advanta^s-e  of  it  is  de- 
nied, as  if  it  were  vai?i  to  serve  God,  Mai.  iii.  14. 
This  Elihu  gathers  as  Job's  opinion,  by  an  innuendo 
from  what  he  said;  {ch.  ix.  22.)  Ne  destroys  the 
perfect  and  the  ivicked,  which  has  a  truth  in  it,  (for 
all  things  erne  alike  to  all,)  but  it  was  ill-exj*ress- 
ed,  and  gave  too  much  occasion  for  this  imputation, 
and  therefore  Job  sat  down  silent  under  it,  and 
attemjited  not  his  own  vindication;  whence  Mr. 
Car\l  well  observes.  That  good  men  sometimes 
S])eak  worse  than  they  mean;  and  that  a  good  man 
will  rather  bear  more  blame  than  he  deserves,  than 
stand  to  excuse  himself  when  he  has  deserved  any 
blame. 

2.  He  charges  Job  very  high  upon  it.  In  ge- 
neral, What  man  is  like  Job?  (y.  7.)  "Did  you 
ever  know  such  a  man  as  Job,  or  ever  hear  a  man 
talk  at  such  an  extravagant  rate?"  He  represents 
him,  (1.)  As  sitting  in  the  seat  of  the  scornful; 
"  He  drinketh  ufi  scorning  like  ivater,"  that  is,  "  he 
takes  a  great  deal  of  liberty  to  reproach  both  God 
and  his  friends,  takes  a  pleasure  in  it,  and  is  very 
liberal  in  his  reflections."  Or,  "  He  is  very  greedy 
in  receiving  and  hearkening  to  the  scorns  and  con- 
tempts which  others  cast  upon  their  brethren,  is 
well  pleased  with  them,  and  extols  them."  Or,  as 
s^me  explain  it,  '•  By  these  foolish  expressions  of 
his  he  makes  himself  the  object  of  scorn,  lays  him- 
self \ery  open  to  reproach,  and  gives  occasion  to 
others  to  laugh  at  him;  while  his  religion  suffers  by 
it,  and  the  reputation  of  that  is  wounded  through 
his  side."  We  have  need  to  pray  that  God  will 
never  leave  us  to  ourselves,  to  say  or  do  any  thing 
which  may  make  us  a  refiroach  to  the  foolish,  Ps. 
xxxix.  8.  (2.)  As  walking  in  the  course  of  the 
ungodly,  and  standing  in  the  way  of  sinners;  He 
goes  in  company  with  the  workers  of  iniquity; 
{y.  8.)  not  that  in  his  conversation  he  did  associate 
with  them,  but,  in  his  opinion  he  did  favour  and 
countenance  them,  and  strengthen  their  hands.  If 
(as  i  follows,  T'.  9.  for  the  proof  of  this)  it  profits  a 
man  nothing  to  delight  himself  in  God,  why  should 
he  not  lav  the  reins  on  the  neck  of  his  lusts,  and 
herd  himself  with  the  workers  of  iniquity?  He 
that  savs,  I  have  cleansed  my  hands  in  vain,  does 
not  only  offerid  against  the  generation  of  God's 
children,  (Ps.  Ixxiii.  13,  14.)  but  gratifies  his  ene- 
mies, and  says  as  they  say. 

1 0.  Therefore  hearken  unto  me,  ye  men 
of  understandins  :  Far  be  it  from  God,  that 
he  should  do  wickedness;  and  from  the  Al- 
)ni2;ht.v,  that  he  should  coinviii  miquity-  1  \. 
For  tlie  work  of  a  man  shall  he  render  unto 
him,  and  cnuse  every  man  to  find  arrordine; 
to  his  ways.  l?.  Yea,  surely  God  will  not 
do  wickedly,  neither  will  the  Mmisihty  per- 
vert iude;m'^nt.     13.  Wh^  hath  jiveu  iiim 


a  charge  over  the  earth 


who  hath  dis- 


posed the  w^hole  world  ?  1 4.  If  he  set  his 
heart  upon  man,  if  he  gather  uDto  himself 
his  spirit  and  his  breath ;  1 5.  All  flesh  shall 
perish  together,  and  man  shall  turn  again 
unto  dust. 

The  scope  of  Elihu's  discourse  is  to  reconcile  Job 
to  his  afflictions,  and  to  pacify  his  spirit  under  them 
In  order  to  this,  he  had  showed,  in  the  foregoing 
chapter,  that  God  meant  him  no  hurt  in  afflicting 
him,  but  intended  it  for  his  spiritual  benefit.  In 
this  chapter,  he  shows  that  he  did  him  no  wrong  in 
afflicting  him,  nor  punished  him  more  than  he  de- 
served. If  the  former  could  not  prevail  to  satisfy 
him,  yet  this  ought  to  silence  him.  In  these  verses, 
he  directs  his  discourse  to  all  the  company; 
"  Hearken  to  7ne,  ye  men  of  understanding,  {y.  10.) 
and  show  yourselves  to  be  intelligent,  by  assenting 
to  this  which  I  say."  And  this  is  that  which  he 
says,  That  the  righteous  God  never  did,  nor  ever 
will,  do  any  wrong  to  any  of  his  creatures,  but  his 
ways  are  equal,  ours  are  unequal. 

The  truth  here  maintained  respects  the  justice 
and  equity  of  all  God's  proceedings.  Now  observe 
in  these  verses, 

I.  How  plainly  this  truth  is  laid  down,  both  ne- 
gatively and  positively.  1.  He  does  wrong  to  none; 
God  cannot  do  wickedness,  nor  the  jilmighty  com 
mit  iniquity,  v.  10.  It  is  inconsistent  with  the  per- 
fection of  his  nature,  and  so  it  is  also  with  the  purity 
of  his  will;  (v.  12.)  God  will  not  do  wickedly,  nei- 
ther will  the  Almighty  peri'ert  judgment.  He  nei- 
ther can,  nor  will,  do  a  wrong  thing,  nor  deal 
hardly  with  any  man.  He  will  never  inflict  the 
evil  of  punishment,  but  where  he  finds  the  evil  (f 
sin,  nor  in  any  undue  proportion,  for  that  would  be 
to  commit  iniquity  and  do  wickedly.  If  appeals  be 
made  to  him,  or  he  be  to  give  a  definitix  e  senter.'  e, 
he  will  have  an  eye  to  the  merits  of  the  cause,  and 
not  respect  the  person,  for  that  were  to  pervt  rt 
judgment.  He  will  never  either  do  any  man  wrong, 
or  deny  any  man  right,  but  the  heavens  will  short lu 
declare  his  righteousness.  Because  he  is  God,  and 
therefore  is  infinitely  perfect  and  holy,  he  can  nei- 
ther do  wrong  himself,  nor  countenance  it  in otheis, 
any  more  than  he  can  either  die,  or  lie,  or  deny 
himself  Though  he  be  Almighty,  yet  he  never 
uses  his  power,  as  mighty  men  often  do,  for  the 
support  of  injustice.  He  is  Shaddai,  God  all-suf- 
ficient, and  therefore  he  cannot  be  ternpted  with 
ei'?/,  (James  i.  13.)  to  do  an  unrighteous  thing.  2. 
He  ministers  justice  to  all;  {v.  11.)  The  vjork  of  a 
man  shall  he  render  unto  him.  Good  works  shall 
lie  rewarded,  and  evil  works  either  punished  or  sa- 
tisfied for;  so  that,  sooner  or  later,  in  this  world  or 
in  that  to  come,  he  will  cause  every  man  to  find  ac- 
cording to  his  ways.  This  is  the  standing  rule  of 
distributive  justice,  to  give  to  every  man  according 
to  his  work;  Say  to  the  righteous,  it  shall  be  well 
with  them;  Woe  to  the  wicked,  it  shall  be  ill  with 
him.  If  services  persevered  in  now  go  unrewarded, 
and  sins  persisted  in  now  go  unpunished,  yet  there 
is  a  day  coming,  when  God  will  fully  render  to 
every  nian  according  to  his  works,  with  interest 
for  the  delay. 

II.  How  warmly  it  is  asserted;  1.  With  an  as- 
surance of  the  truth  of  it;  Yea,  surely,  v.  12.  It  is 
a  truth  which  none  can  deny  or  call  in  question,  it 
is  what  we  may  take  for  granted,  and  are  all  agreed 
in.  That  God  will  not  do  wickedly.  2.  With  an  ab- 
lioi-rence  of  the  very  thought  of  the  contrary;  {v. 
10.)  Far  he  it  from  God,  that  he  should  do  wick- 
edness, and  from  us,  that  we  should  imagi=  e  such  a 
thing,  that  we  should  entertain  the  least  suspicion 
of"  t,  or  say  any  thing  that  looks  like  charging  him 
With  it. 


JOB,  XXXIV. 


165 


III.  How  evidently  it  is  proved  by  two  arguments. 

1.  His  independent  absolute  sovereignty  and  do- 
minion; {v.  13.)  iV/w  has  given  him  a  cftarge  over 
the  earth,  and  deputed  him  to  manage  tlie  affairs 
of  men  upon  the  earth?  Or,  Who  besides  has  dis- 
prsed  the  whole  world  of  mankind?  He  has  the 
sole  administration  of  tlie  kingdoms  of  men,  and  has 
it  of  himself,  nor  is  he  intrusted  with  it  by,  or  for, 
any  other.  (1.)  It  is  certain  that  the  government 
is  his,  and  he  does  according  to  his  will  in  all  the 
hosts  both  of  heaven  and  earth;  and  therefore  he  is 
not  to  be  charged  with  injustice;  for  shall  not  the 
Fudge  of  all  the  earth  do  right?  Gen.  xviii.  25.  How 
shall  God  either  rule  or  judge  the  world,  if  there 
be,  or  could  be,  any  unrighteonsness  with  him? 
Rom.  iii.  5,  6.  He  that  is  entitled  to  such  unlimited 
power  must  certainly  have  in  himself  unspotted  pu- 
rity. This  is  also  a  good  reason  why  we  should 
acquiesce  in  all  God's  dealings  with  us.  Shall  not 
he,  that  disposes  of  the  whole  world,  dispose  of  us 
and  our  concerns?  (2.)  It  is  as  certain  that  he  does 
not  derive  his  power  from  any;  nor  is  it  a  dispensa- 
tion that  is  committed  to  him,  but  his  power  is  ori- 
ginal, and,  like  his  being,  of  himself;  and  therefore, 
if  he  were  not  perfectly  just,  all  the  world  and  the 
affairs  of  it  would  soon  be  in  the  utmost  confusion. 
The  highest  powers  on  earth  huve  a  God  abo\  e 
them,  to  wliom  they  are  accountable,  because  it  is 
not  far  from  them  to  do  iniquity.  But  therefore  (iod 
has  none  above  him,  because  it  is  not  possible  that 
he  should  do  any  thing  (such  is  the  perfection  of  his 
nature)  that  should  need  to  be  controlled.  And  if 
he  be  an  absolute  Sovereign,  we  are  bound  to  sub- 
mit to  him,  for  there  is  no  higher  power  to  which 
we  mav  appeal,  so  that  the  \irtue  is  a  necessity. 

2.  His  irresistible  power;  {v.  14.)  If  he  set  his 
heart  upon  man,  to  contend  with  him,  much  more 
if  (as  some  read  it)  he  set  his  heart  against  man,  to 
ruin  him,  if  he  should  deal  with  man  either  by 
siimma  fiotestas — mere  sovereignty,  or  bv  summa 
jus — strict  justice,  there  were  no  standing  before 
him;  man's  spirit  and  breath  would  soon  begone, 
and  all  flesh  would  fterish  together,  v.  15.  Many 
men's  honesty  is  owing  purely  to  their  impotencv; 
they  do  not  do  wrong,  because  they  cjmnot  support  it  i 
when  it  is  done,  or  it  is  not  in  their  power  to  do  it.  ' 
But  (iod  is  able  to  crush  any  man  easily  and  sud- 
denly, and  yet  does  not  by  arliitrary  power  crnsh 
any  man,  which  therefore  must  be  attributed  to  the 
infinite  perfection  of  his  nature,  and  that  is  immu- 
table. See  here,  (1.)  What  G-id  can  do  with  us;  he 
can  soon  bring  us  t^^  dust;  there  needs  not  anv  posi- 
tive act  of  his  omnipotence  to  do  it,  if  he  do  but 
withdraw  that  concurrence  of  his  providence,  bv 
which  we  live,  if  he  gather  unto  himself  that  breath 
which  was  from  his  hand  at  first,  and  is  still  in  his 
hand,  we  expire  immediately,  like  an  animal  in  an 
air-pump,  when  the  air  is  exhausted.  (2.)  What 
he  may  do  with  us,  without  doing  us  anv  wrong;  he 
may  recall  the  being  he  gave,  of  which  we  are  but 
tenants  at  will,  and  which  also  we  have  forfeited; 
and  therefore,  as  long  as  that  is  continued  of  his 
mere  favour,  we  have  no  reason  to  crv  out  of  wrong, 
whatever  other  comforts  are  removed. 

1 6.  If  now  thou  hast  understanding,  hear 
this ;  hearken  to  the  voice  of  my  words : 
1 7.  Shall  even  he  that  hateth  ri^ht  govern  ? 
and  wilt  thou  condemn  him  that  is  most 
just?  \o.  Is  it  fit  to  say  to  a  king.  Thou 
art  wicked  ?  and  to  princes,  Ye  are  un- 
godly ?  1 9.  Horn  much  /rss  to  him  that  ac- 
cepteth  not  the  persons  of  princes,  nor  re- 
gartleth  the  rich  more  than  the  poor?  for 


they  all  are  the  work  of  Jiis  hands.  20.  In 
a  moment  shall  they  die,  and  the  people 
shall  be  troubled  at  midnight,  and  pass 
away :  and  the  mighty  shall  be  taken  away 
without  hand.  21.  For  his  eyes  are  upon 
the  ways  of  man,  and  he  seeth  all  liis  go- 
ings. 22.  There  is  no  darkness,  nor  shadow 
of  death,  where  the  workers  of  iniquity  may 
hide  themselves.  23.  For  he  will  not  lay 
upon  man  more  than  rights  that  he  should 
enter  into  judgment  with  God.  24.  He 
shall  break  in  pieces  mighty  men  without 
number,  and  set  others  in  their  stead.  25 
Therefore  he  knoweth  their  works,  and  he 
overturneth  them  in  the  night,  so  that  they 
are  destroyed.  26.  He  striketh  them  as 
wicked  men  in  the  open  sight  of  others; 

27.  Because  they  turned  back  from  him, 
and  would  not  consider  any  of  his  ways : 

28.  So  that  they  cause  the  cry  of  the  poor 
to  come  unto  him,  and  he  heareth  the  cry 
of  the  afflicted.  29.  When  he  giveth  quiet- 
ness, who  then  can  make  trouble  ?  and 
when  he  hideth  his  face,  who  then  can  be- 
hold him  ?  whether  it  be  done  against  a  na- 
tion, or  against  a  man  only  :  30.  That  the 
hypocrite  reign  not,  lest  the  people  be  en- 
snared. 

Elihu  here  applies  himself  more  directly  to  Job. 
He  had  spoken  to  the  rest,  {v.  10.)  as  men  of  un- 
derstanding; now,  speaking  to  Job,  he  puts  an  if 
upon  his  understanding;  //  thou  hast  understand- 
ing, hear  this,  and  observe  it,  v.  16. 

I.  Hear  this.  That  God  is  not  to  be  quarrelled 
with  for  any  thing  that  he  does.  It  is  daring  pre- 
sumptic  n  to  arraign  and  condemn  God's  proceed- 
ings, as  Job  had  done  by  his  discontents.  It  was, 
1.  As  absurd  as  it  would  be  to  advance  one  to  pow- 
er, that  is  a  professed  enemy  to  justice;  Shall  even 
he  that  hates  right,  govern?  v.  17.  The  righteous 
Lord  so  loves  righteousness,  that,  in  comparison 
with  him,  even  Job  himself,  thougli  a  perfect  and 
upright  mm,  might  l)e  said  to  hate  right;  and  sliall 
he  govern?  Sliall  he  pretend  to  direct  God,  or  cor- 
rect what  he  does?  Shall  such  unrighteous  creatures 
as  we  are,  give  law  to  the  righteous  God?  Or,  must 
he  take  his  measures  from  us?  When  we  consider 
the  corruption  of  our  nature,  and  the  contrariety 
there  is  in  us  to  the  eternal  rule  of  equity,  we  can- 
not but  see  it  an  impudent,  impious,  thing  for  us  to 
prescribe  to  God.  2.  It  was  as  absurd  as  it  would 
be  to  call  a  most  righteous  innocent  person  to  the 
bar,  and  to  give  judgment  against  him,  though  it 
appeared  ever  so  plain,  upon  the  trial,  that  he  was 
most  just.  Wilt  thou  condemn  him  that  is  righteous 
in  all  his  ways,  and  cannot  but  be  so?  3.  It  is  more 
absurd  and  unbecoming  than  it  would  be  to  say  to  a 
sovereign  prince.  Thou  art  wicked,  and  to  judges 
upon  the  bench.  Ye  are  unirodly,  v.  18.  This 
wotdd  be  looked  upon  as  an  insufferable  affront  to 
majesty  and  to  magistracy;  no  king,  no  prince,  would 
bear  it.  In  favour  of  government,  we  presume  it  is 
a  right  sentence  that  is  passed,  unless  the  contrary 
be  very  .evident;  but,  whatever  we  think,  it  is  not 
fit  to  tell  a  king  to  his  face  that  he  is  wicked.  Na- 
than reproved  Divid  bv  a  parable.  But,  whatever 
a  high  priest  or  a  prophet  might  do,  it  is  not  for  an 
ordinary  subject  to  make  so  bold  with  the  powers 


156 


JOB,  XXXIV. 


ihat  are.  How  absurd  is  it  then  to  say  so  to  God! 
To  impute  iniquity  to  hini,  wlio,  havini^  no  respect 
cf  persons,  is  in  no  temptation  *o  do  an  unjust  thing! 
V.  19,  He  regardeih  not  the  rich  more  than  the  floor, 
and  therefore  it  is  fit  he  should  rule,  and  it  is  not  fit 
we  should  find  fault  with  him.  Note,  Rich  and 
poor  stand  upon  the  same  level  before  God.  A 
great  man  shall  fare  never  the  better,  nor  find  any 
favour,  for  his  wealth  and  greatness;  nor  shall  a 
poor  man  fare  "ever  the  worse  for  his  poverty,  nor 
>.n  honest  cause  be  starved.  Job,  now  that  he  was 
poor,  should  have  as  much  favour  with  God,  and  be 
as  much  regarded  by  him,  as  when  he  was  rich; 
for  they  all  are  the  work  of  his  hands.  Their  per- 
sons are  so;  the  poor  are  made  by  the  same  hand, 
and  of  the  same  mould,  as  the  rich.  Their  condi- 
tions are  so;  the  poor  were  made  poor  by  the  Di- 
vine Providence,  as  well  as  the  rich  made  rich; 
and  therefore  the  poor  shall  fare  never  the  worse 
for  that  which  is  their  lot,  not  their  fault. 

II.  Hear  this,  That  God  is  to  be  acknowledged 
and  submitted  to  in  all  that  he  does.  Divers  con- 
siderations Elihu  here  suggests  to  Job,  to  beget  in 
him  great  and  high  thoughts  of  God,  and  so  to  per- 
suade him  to  submit,  and  proceed  no  further  in  his 
quarrel  with  him. 

1.  God  is  almighty,  and  able  to  deal  with  the 
strongest  of  men  when  he  enters  into  judgment  with 
them;  {v.  20.)  even  the  people,  the  body  of  a  na- 
tion, though  ever  so  numerous,  shall  be  troubled, 
unhinged,  and  put  into  disorder,  when  God  pleases; 
even  the  mighty  man,  the  prince,  though  ever  so 
honourable,  ever  so  formidable  among  men,  shall, 
if  God  speak  the  word,  be  taken  away  out  of  h  s 
throne,  nay,  out  of  the  land  of  the  living;  they  shall 
die,  they  shall  pass  away.  What  cannot  He  do, 
that  has  all  the  powers  of  death  at  his  command.'' 
Observe  the  suddenness  of  this  destruction;  In  a 
moment  shall  they  die.  It  is  not  a  work  of  time, 
with  God,  to  bring  down  his  proud  enemies,  but, 
when  he  pleases,  it  is  soon  done;  nor  is  he  bound  to 
give  them  warning,  no,  not  an  hour's  warning; 
This  night  thy  soul  shall  be  required.  Oliserve  tlie 
season  of  it;  They  shall  be  troubled  at  midnight, 
when  thev  are  secure  and  careless,  and  unable  to 
help  themselves;  as  the  Egyptian.s,  wlien  their  first- 
born were  slain.  This  is  the  immediate  work  of 
God:  they  are  taken  away,  without  liand,  insensi- 
bly, by  secret  judgments.  God  can  himself  humble 
the  greatest  tvrant,  without  the  assistance  or  agency 
of  any  man.  Whatever  hand  he  sometimes  uses  in 
the  accomplishing  of  his  purposes,  he  needs  none, 
but  can  do  it  without  hand.  Nor  is  it  one  single 
mighty  man  only  that  he  can  thus  overpower,  but 
even  hosts  of  them;  {x>.  24.)  He  shall  break  in 
fiieces  lyiighty  ?nen  without  number;  for  no  com- 
bined power  can  stand  it  out  against  Omnipotence. 
Yet,  when  God  destroys  tyranny,  he  does  not  de- 
sign anarchy;  if  those  are  brought  down  that  ruled 
ill,  it  does  not  therefore  fallow  that  people  must 
have  no  rulers;  for,  when  he  breaks  mighty  men, 
he  sets  others  in  their  stead,  that  will  rule  better; 
or,  if  they  do  not,  he  overturns  them  also  in  the 
night,  or  in  a  night,  so  that  they  are  destroyed,  v. 
'25.  Witness  Relshazzar.  Or,  if  he  designs  them 
space  to  repent,  he  does  not  presently  destroy  them, 
nut  he  strikes  them  as  ivicked  men,  v.  26.  Some 
humbling,  mortifying,  judgments  are  brought  upon 
*.hem;  these  wicked  rulers  are  stricken  as  other 
ivicked  men;  as  surely,  as  sorely,  stricken  in  their 
bodies,  estates,  or  families,  and  this,  for  warning  to 
their  neighbours;  the  stroke  is  given  in  terrorem — 
as  an  alarm  to  others,  and  therefore  is  given  in  the 
open  sight  of  others,  that  they  also  may  see,  and 
fear,  and  tremble,  before  the  justice  of  God.  If 
kings  stand  not  before  him,  how  shall  we  stand! 

^     God  is  omniscient,  and    can  discover  that 


which  is  most  secret.  As  the  strongest  cannot  oppose 
nis  arm,  so  the  most  subtle  cannot  escape  his  eye; 
and  therefore,  if  some  are  punished,  either  more 
or  less  than  we  think  they  should  be,  instead  of 
quarrelling  with  God,  it  becomes  us  to  ascribe  it  to 
some  secret  cause  known  to  God,  only.  For,  (1.) 
Every  thing  is  open  before  him;  (f.  21. )  His  eyes 
are  ufion  the  ways  of  man:  not  only  they  are  within 
reach  of  his  eye,  so  that  he  can  see  them,  but  his 
eye  is  upon  them,  so  that  he  actually  observes 
and  inspects  them;  he  sees  us  all,  and  sees  all  our 
goings;  go  whither  we  will,  we  are  under  his  eye; 
all  our  actions,  good  and  evil,  are  regarded  and  re- 
corded, and  reserved  to  be  brought  into  judgment 
when  the  books  shall  be  opened.  (2.)  Nothing  is 
or  can  be  concealed  from  him;  [y.  22.)  There  is  no 
darkness  nor  shadow  of  death,  so  close,  so  thick, 
so  s'llitary,  so  remote  from  light  or  sight,  as  that  in 
it  the  workers  of  iniquity  may  hide  themselves 
from  the  discovering  eye,  and  avenging  hand, 
of  the  righteous  God.  Observe  here,  [1.]  The 
workers  of  iniquity  would  hide  themselves,  if  they 
could,  fiom  the  eye  of  the  world  for  shame,  and 
from  the  eye  of  God  for  fear,  as  Adam  among  the 
trees  of  the  garden;  the  day  is  coming  when  mighty 
men,  and  chief  captains,  will  call  to  the  rocks  and 
mountains  to  hide  them.  [2.]  They  would  gladly 
be  hid  even  by  the  shadow  ot  death,  be  hid  in  the 
gra\  e,  and  die  for  ever  there,  rather  than  appear 
liefore  the  judgment-seat  of  Christ.  (3.)  It  is  in 
vain  to  think  of  flying  from  God's  justice,  or  ab- 
j  scouding,  when  his  wrath  is  in  pursuit  of  us.  The 
workers  of  iniquity  may  find  ways  and  means  to 
hide  themselves  from  men,  but  not  from  God;  He 
knows  their  works,  {v.  25. )  both  what  they  do,  and 
what  they  design. 

3.  God  is  righteous,  and,  in  all  his  proceedings, 
goes  according  to  the  rules  of  equity.  Even  then 
when  he  is  overturning  mighty  men,  and  breaking 
them  in  pieces,  yet  he  will  not  lay  ufion  man  more 
than  right,  V.  23.  Ashe  will  not  punish  the  innocent, 
so  he  will  not  exact  of  those  that  are  guilty  more 
than  their  iniquities  deserve;  of  the  proportion  be- 
tween the  sin  and  the  punishment  Infinite  Wisdom 
shall  be  the  Judge.  He  will  not  give  any  man  cause 
t  1  c(>m])lain  that  he  deals  hardly  with  him,  nor  shall 
any  man  enter  into  judgment  with  God,  or  bring  an 
action  against  him.  If  he  do,  God  will  be  justified 
when  he  speaks,  and  clear  when  he  judges.  There- 
fore Job  was  very  much  to  be  blamed  for  his  com- 
plaints of  God,  and  is  here  well  advised  to  let  fall 
his  action,  for  he  would  certainly  be  cast,  or  non- 
suited. It  is  ?iot  for  man  ever  to  purpose  to  enter 
into  judgment  with  the  Omnipotent;  so  some  read 
the  whole  verse.  Job  had  often  wished  to  plead  his 
cause  before  God.  Elihu  asks,  "  To  what  pur- 
pose!* The  judgment  already  given  concerning 
thee  will  certainly,  be  affirmed;  no  errors  can  be 
f  nnul  in  it,  nor  any  exceptions  taken  to  it,  but,  after 
all,  it  must  rest  as'it  is."  All  is  well  that  God  does, 
and  will  be  found  so. 

To  prove,  that,  when  God  destroys  the  mighty 
men,  and  strikes  them  as  wicked  men,  he  does  not 
lay  tipon  them  more  than  right,  he  shows  what 
their  wickedness  was;  (71.  27,  28.)  and  let  any  com- 
pare that  with  their  punishment,  and  then  judge 
whether  they  did  not  deserve  it.  In  short,  these 
unjust  judges,  whom  God  will  justly  judge,  neither 
feared  God,  nor  regarded  man,  Luke  xviii.  2.  (1.) 
They  were  rebels  to  God;  they  turned  back  from 
him,  cast  off  the  fear  of  him,  and  abandoned  the 
very  thoughts  of  him,  for  they  would  not  consider 
any  of  his  ways,  took  no  heed  either  to  his  precepts 
or  to  his  providences,  but  lived  without  God  in  the 
world.  This  is  at  the  bottom  of  all  the  wickedness 
of  the  wicked,  they  turn  back  from  God;  and  it  is 
because  they  do  not  consider,  not  because  they  can- 


JOB,  XXXIV. 


157 


not;  they  will  not  From  inconsideration  comes 
impiety,  and  thence  all  immorality.  (2.)  They 
were  tyrants  to  all  mankind,  x*.  28.  They  will  not 
call  upon  God  for  themselves;  but  they  cause  the 
cry  of  the  floor  to  come  to  him,  and  that  cry  is 
against  them.  They  are  injurious  and  oppressive  to 
the  poor,  wrong  them,  crush  them,  impoverish 
them  yet  more,  and  add  affliction  to  the  afflicted, 
who  cry  unto  God,  make  their  complaint  to  him, 
and  he  hears  them,  and  pleads  their  cause.  Their 
d^se  is  bad  who  have  the  prayers  and  tears  of  the 
poor  against  them;  for  the  cry  of  the  oppressed 
will,  sooner  or  later,  draw  down  vengeance  on  the 
heads  of  the  oppressors,  and  no  one  can  say  that 
this  is  more  than  right,  Exod.  xxii.  23. 

4.  God  has  an  uncontrollable  dominion  in  all  the 
affairs  of  the  children  of  men,  and  so  guides  and 
governs  whatever  concerns  both  communities  and 

E articular  persons,  that,  as  what  he  designs  cannot 
e  defeated,  so  what  he  does  cannot  be  changed,  v. 
29.  Observe,  (1.)  The  frowns  of  all  the  world  can- 
not trouble  those  whom  God  quiets  with  his  smiles. 
When  he  gi\  es  quietness,  who  can  then  make  trou- 
ble? This  is  a  challenge  to  all  the  powers  of  hell 
and  earth,  to  disquiet  those  to  whom  God  speaks 
peace,  and  for  whom  he  creates  it.  If  God  give 
outward  peace  to  a  nation,  he  can  secure  what  he 
gives,  and  disable  the  enemies  of  it  to  give  it  any 
disturbance.  If  God  give  inward  peace  to  a  man 
only,  the  quietness  and  ev'erlasting  assurance  which 
are  the  effect  of  righteoasness,  neither  the  accusa- 
tions of  Satan,  nor  the  afflictions  of  this  present 
time,  no,  nor  the  arrests  of  death  itself,  can  give 
trouble.  What  can  make  them  uneasy,  whose 
souls  dwell  at  ease  in  God?  See  Phil.  iv.  7.  (2. ) 
The  smiles  of  all  the  world  cannot  quiet  those 
whom  God  troubles  with  his  frowns:  for  if  he,  in 
displeasure,  hide  his  face,  and  withhold  the  comfort 
of  his  favour,  who  then  can  behold  him?  that  is, 
Who  can  behold  a  displeased  God,  so  as  to  bear  up 
under  his  wrath,  or  turn  it  away?  Who  can  make 
him  show  his  face  when  he  resolves  to  hide  it,  or 
see  through  the  clouds  and  darkness  which  are 
round  about  him?  Or,  Who  can  behold  a  disquiet- 
ed sinner,  so  as  to  give  him  effectual  relief?  Who 
can  stand  a  friend  to  him  to  whom  God  is  an 
Enemv?  None  can  relieve  the  distresses  of  the  out- 
ward condition,  without  God;  If  the  Lord  do  not 
help,  thee,  whence  shall  I?  2  Kings  vi.  27.  Nor  can 
any  relieve  the  distresses  of  the  mind  against  God 
and  his  terrors.  If  he  impress  the  sense  of  his 
wrath  upon  a  guilty  conscience,  all  the  comforts  the 
creature  can  administer  are  ineffectual :  jis  vinegar 
upon  nitre,  so  are  songs  to  a  heavy  heart.  The  ir- 
resistibleness  of  God's  operations  must  be  acknow- 
ledged in  his  dealings,  both  with  communities  and 
with  particular  persons:  what  he  does  cannot  be 
controlled,  whether  it  be  done  against  a  nation  in  its 
public  capacity,  or  against  a  man  only  in  his  private 
affairs.  The  same  Providence  that  governs  mighty 
kingdoms,  presides  in  the  concerns  of  the  meanest 
individual.  And  neither  the  strength  of  a  whole 
nation  can  resist  his  power,  nor  the  smallness  of  a 
single  person  evade  his  cognizance;  but  what  he 
does  shall  be  done  effectually  and  victoriously. 

5.  God  is  wise,  and  careful  of  the  public  welfare, 
and  therefore  provides  that  the  hyfiocrite  reign  not, 
lest  the  fieofile  be  ensnared,  v.  50.  See  here,  (1.) 
The  pride  of  hypocrites;  they  aim  to  reign;  the 
praise  of  men,  and  power  in  the  world,  are  their 
reward,  what  they  aim  at.  (2.)  The  policy  of  ty- 
rants; when  they  aim  to  set  up  themselves,  they 
sometimes  ma.ke  use  of  religion  as  a  cloak  and  cover 
for  their  ambition,  and  by  their  hypocrisy  come  to 
the  throne.  (3.)  The  danger  the  people  are  in, 
when  hypocrites  reign;  they  are  likely  to  be  en- 
snared in  sin,  or  trouble,  or  both.     Power  in  the 


hands  of  dissemblers,  is  often  destructivfe  to  tne 
rights  and  liberties  of  a  people,  which  they  are 
more  easily  wheedled  out  of,  than  forced  out  of. 
Much  mischief  has  been  done  likewise  to  the 
power  of  godliness,  under  the  pretence  of  a  form 
of  godliness.  (4. )  The  care  which  Divine  Provi- 
dence takes  of  the  people,  to  prevent  this  danger, 
that  the  hyfiocrite  reign  not;  either  that  he  do  not 
reign  at  all,  or  that  he  do  not  reign  long.  If  God 
has  mercy  in  store  for  a  people,  he  will  either  pre- 
vent the  rise,  or  hasten  the  ruin,  of  hypocritical 
rulers. 

3 1 .  Surely  it  is  meet  to  be  said  unto  God, 
I  have  borne  chastisement^  I  will  not  offend 
any  more :  32.  That  ivhich  1  see  not,  teach 
thou  me :  if  I  have  done  iniquity,  1  will  do 
no  more.  33.  Shoiild  it  he  according  to  thy 
mind  ?  he  will  recompense  it,  whether  thou 
refuse,  or  whether  thou  choose ;  and  not  I : 
therefore  speak  what  thou  knowest.  34. 
Let  men  of  understanding  tell  me,  and  let 
a  wise  man  hearken  unto  me.  35.  Job 
hath  spoken  without  knowledge,  and  his 
words  were  without  wisdom.  36.  My  de- 
sii'B  zs,  that  Job  may  be  tried  unto  the  end, 
because  of  his  answers  for  wicked  men. 
37.  For  he  addeth  rebelhon  unto  his  sin ; 
he  clappeth  his  hands  among  us,  and  multi- 
plieth  his  words  against  God. 

In  these  verses, 

I.  Elihu  instructs  Job  what  he  should  say  under 
his  affliction,  v.  31,  32.  Having  reproved  him  for 
his  peevish  passionate  words,  here  he  puts  bettei 
words  into  his  mouth.  When  we  reprove  for  what  is 
amiss,  we  must  direct  to  what  is  good;  to  the  re- 
fir  oofs  of  instruction,  Prov.  vi.  23.  He  does  not 
impose  it  upon  Job  to  use  these  words,  but  recom- 
mends it  to  him,  as  that  which  was  meet  to  be  said. 
In  general,  he  would  have  him  repent  of  his  mis- 
conduct, and  indecent  expressions,  under  his  afflic- 
tion. Job's  other  friends  would  have  had  him  own 
himself  a  wicked  man,  and  by  overdoing  they 
undid.  Elihi;  will  oblige  him  only  to  own  that  he 
had,  in  the  management  of  this  controversy,  sfioken 
unadvisedly  with  his  lifis.  Let  us  remember  this, 
in  giving  reproofs,  and  not  make  the  matter  worse 
than  it  is;  for  the  ,  stretching  of  the  crime  may  de- 
feat the  prosecution.  Elihu  drives  the  right  naU, 
and  speeds  accordingly.     He  directs  Job, 

1.  To  humble  himself  before  God  for  his  sins, 
and  to  accept  the  punishment  of  them;  "  I  have 
borne  chastisement.  What  I  suffer  comes  justly 
upon  me,  and  therefore  I  will  bear  it,  and  not  only 
justify  God  in  it,  but  acknowledge  his  goodness. " 
Many  are  chastised,  that  do  not  bear  chastisement, 
do  not  bear  it  well,  and  so,  in  effect,  do  not  bear  it 
at  all.  Penitents,  if  sincere,  will  take  all  well  that 
God  does,  and  will  bear  chastisement  as  a  medicinal 
operation  intended  for  good. 

2.  To  pray  to  God  to  discover  his  sins  to  him; 
(■y.  32. )  ^^  That  which  I  see  not,  teach  thou  me. 
Lord,  upon  the  review,  I  find  much  amiss  m  me, 
and  much  done  amiss  by  me,  but  I  have  reason  to 
fear  there  is  much  more  that  I  am  not  aware  of; 
greater  abominations,  which,  through  ignorance, 
mistake,  and  partiality  to  myself,  I  do  not  yet  see; 
Lord,  give  me  to  see  it,  awaken  my  conscience  to  do 
its  office  faithfully."  A  good  man  is  willing  to  know 
the  worst  of  himself,  and  particularly,  under  afflic- 
tion, desires  to  be  told  wherefore  God  contends 
with  him,  and  what  God  designs  in  correcting  him. 


168 


JOB,  XXXV. 


f?.  To  promise  reformation;  {v.  31.)  /  will  not 
offend  any  more.  "  If  I  have  done  iniquity,  (or, 
Seeing  I  have,)  I  wUl  ao  so  no  more;  whatever  thou 
shalt  discover  to  me  to  have  been  amiss,  by  thy 
grace  I  will  amend  it  for  the  future."  This  impUes 
a  confession  that  we  have  offended,  true  remorse 
and  godly  sorrow  for  the  offence,  and  a  humble 
compliance  with  God's  design  in  afflicting  us,  which 
is  to  part  between  us  and  our  sins.  The  penitent 
here  completes  his  repentance;  for  it  is  not  enough 
to  be  sorry  for  our  sins,  but  we  must  go  and  sin  no 
more,  and,  as  here,  bind  ourselves  witli  the  bond  of 
;i  fixed  resolution  never  more  to  return  to  folly. 
This  is  meet  to  be  said  in  a  steadfast  purpose,  and 
meet  to  be  said  to  God  in  a  solemn  promise  and 
vow. 

II.  He  reasons  with  him  concerning  his  discontent 
and  uneasiness  under  his  affliction,  v.  33.  We  are 
ready  to  think  every  thing  that  concerns  us  should 
be  just  as  we  would  have  it;  but  Elihu  here  shows, 
1.  That  it  is  absurd  and  unreasonable  to  expect  it; 
•'  Should  it  be  according  to  thy  mind?  No,  what 
reason  for  thati*"  Elihu  here  speaks  with  a  great 
deference  to  the  divine  will  and  wisdom,  and  a  sa- 
tisfaction therein.  It  is  highly  fit  that  every  thing 
should  be  according  to  God's  mind.  Elihu  speaks 
also  with  a  just  disdain  of  the  pretensions  of  those 
that  are  proud,  and  would  be  their  own  carvers; 
Should  it  be  according  to  thy  mind?  Should  we  al- 
ways have  the  good  we  have  a  mind  to  enjoy?  We 
should  then  wrongfully  encroach  upon  otli'ers,  and 
foolishly  ensnare  ourselves.  Must  we  never  be  af- 
flicted, because  we  have  no  mind  to  it?  Is  it  fit  that 
sinners  should  feel  no  smart,  that  scholars  should 
be  under.no  discipline?  Or,  if  we  must  be  afflicted, 
is  it  fit  that  we  should  choose  what  rod  we  will  be 
beaten  with?  No,  it  is  fit  that  every  thing  should  be 
according  to  God's  mind,  and  not  ours,  for  he  is  the 
Creator,  and  we  are  creatures;  he  is  infinitely  wise 
and  knowing,  we  are  foolish  and  short-sighted;  he  is 
in  one  mind,  we  are  in  many.  2.  That  it  is  in  vain, 
and  to  no  purpose,  to  expect  it;  "He  will  recomfienae 
it,  whether  thou  refuse,  or  whether  thou  choose. 
God  will  take  his  own  way,  fulfil  his  own  counsel, 
and  recompense  according  to  the  sentence  of  his 
own  justice,  whether  thou  art  pleased  or  displeased; 
he  will  neither  ask  thy  leave,  nor  ask  thy  advice,  but, 
what  he  pleases,  that  will  he  do;  it  is  therefore  thy 
wisdom  to  be  easy,  and  make  a  virtue  of  necessity; 
make  the  best  of  that  which  is,  because  it  is  out  of 
thy  power  to  make  it  otherwise.  If  thou  pretend  to 
choose  and  refuse,"  that  is,  "to  prescribe  to  God, 
and  except  against  what  he  does,  so  will  not  I,  I 
will  ficquiesce  in  all  he  does;  and  therefore  speak 
what  thou  knowest,  say  what  thou  wilt  do,  whether 
thou  wilt  oppose  or  submit.  The  matter  lies  plain 
before  thee;  be  at  a  point;  thou  art  in  God's  hand, 
not  in  mine." 

III.  He  appeals  to  all  intelligent,  indifferent,  per- 
.sons,  whether  there  was  not  a  great  deal  of  sin  and 
folly  in  that  which  Job  said.  1.  He  would  have  the 
matter  thoroughly  examined,  and  brought  to  an 
issue;  {v.  36.)  •'  Afy  desire  is  that  Job  may  be  tried 
unto  the  end.  If  any  will  undertake  to  justify  what 
he  has  said,  let  them  do  it;  if  not,  let  us  all  agree  to 
bear  our  testimony  against  it."  Many  understand 
it  of  his  trial  by  afflictions;  "Let  his  troubles  be 
continued  till  he  be  thoroughly  humbled,  and  his 
proud  spirit  brought  down,  till  he  be  made  to  see 
iiis  error,  and  to  retract  what  he  has  so  presump- 
tuously said  against  (iod  and  his  providence.  Let 
the  trial  be  continued  till  the  end  be  obtained."  2. 
He  appeals  botli  to  Ciod  and  man,  and  desires  the 
judgment  of  both  upon  it.  (1.)  Some  rend  v.  36.  as 
an  appe  d  to  God,  O  my  lather,  let  Job  be  tried. 
Si  the  marg'n  of  our  Hiblcs,  for  the  sime  word  sig- 
i.ifies  my  desire,  and  my  father;  p.nd  some  suppose 


'  that  he  lifted  up  his  eyes,  when  he  said  this,  mean- 
ing, "  O  my  Father  which  art  in  hraven,  let  Job  be 
tried  till  he  be  subdued."  When  we  are  praying 
for  the  benefit  of  afflictions  either  to  ourselves  or 
others,  we  must  eye  God  as  a  Father,  because  they 
are  fatherly  corrections,  and  a  part  of  our  filial  edu- 
cation, Heb.  xii.  7.  (2.)  He. appeals  to  the  by- 
standers; {v.  34.)  "  Let  men  of  understanding  tell 
me,  whether  they  can  put  any  more,  favourable 
construction  upon  Job's  words  than  I  ha\  e  put,  and 
whether  he  h;td  not  spoken  very  ill,  and  ought  not 
to  cry  Peccavi — I  have  done  wrong."  In  what  Job 
had  said,  he  thought  it  appeared,  [1.]  That  he  did 
not  rightly  understand  himself,  but  had  talked  fool-r 
ishly,  V.  35.  He  cannot  say  that  Job  is  without 
knowledge  and  wisdom;  but,  in  this  matter,  he  has 
spoken  without  knowledge,  and,  whatever  his  heart 
is,  his  words  are  without  prudence.  What  he  said  to 
his  wife,  may  be  retorted  upon  himself,  (He  sfieaka 
as  one  of  the  foolish  men  sfieak,)  and  frr  the  same 
reason.  Shall  we  not  receive  evil  as  well  as  good,  at 
God's  hand?  ch.  ii.  10.  Sometimes  we  need  and  de- 
serve those  reproofs  ourselves,  which  we  have  given 
to  others.  Those  that  reproach  God's  wisdom, 
really  reproach  their  own.  [2.]  That  he  has  not  a 
due  regard  to  God,  but  had  talked  wickedly.  If 
what  he  has  said  be  tried  to  the  end,  that  is,  if  one 
put  it  to  the  utmost  stretch,  and  make  the  worst  of 
it,  it  will  be  found.  First,  That  he  has  taken  part 
with  God's  enemies.  His  anwers  have  been  for 
wicked  men,  that  is,  what  he  had  said,  tends  to 
strengthen  the  hands,  and  harden  the  hearts,  of 
wicked  people  in  their  wickedness,  he  having  car- 
ried the  matter  of  their  prosperity  much  further 
than  he  needed.  Let  wicked  men.  Tike  Baal,  plead 
for  themselves,  if  they  will,  but  far  be  it  from  us 
that  we  should  answer  for  them,  or  say  any  thing  in 
favour  of  them.  Secondly,  That  he  has  insulted 
God's  friends,  and  hectored  over  them;  '«  He  clafi- 
fieth  his  hands  among  us;  and  if  he  be  not  tho- 
roughly tried  and  humbled,  will  grow  yet  more  in- 
solent and  imperious,  as  if  he  had  gotten  the  day, 
and  silenced  us  all."  To  speak  ill  is  bad  enough, 
but  to  clap  our  hands,  and  triumph  in  it  when  we 
have  done,  as  if  error  and  passion  had  won  the  vic- 
tory, is  much  worse.  Thirdly,  That  he  has  spoken 
against  God  himself,  and,  by  standing  to  what  he 
had  said,  added  rebellion  to  his  sin.  To  speak, 
though  but  one  word,  against  God,  by  whom  we 
speak,  and  for  whom  we  ought  to  speak,  is  a  great 
sin;  what  is  it  then  to  multiply  words  against  him, 
as  if  we  would  out-talk  him?  What  is  it  to  repeat 
them,  instead  of  unsaying  them?  Those  that  have 
sinned,  and,  when  they  are  called  to  repent,  thus 
go  on  frowardly,  add  rebellion  to  thei;  sin,  and 
make  it  exceeding  sinful.  Errare  possum,  hsereti- 
cus  esse  nolo — /  may  fall  into  error,  but  I  will  not 
filunge  into  heresy. 

CHAP.  XXXV. 

Job  beinp  still  silent,  Elihu  follows  his  blow.,  and  here,  a 
third  time,  undertakes  to  show  him  that  he  had  spoken 
amiss, and  ought  to  recant.  Three  improper  say  inps  hchere 
charges  him  with,  and  returns  answer  to  them  distinctly. 
I.  He  had  represented  religion  as  an  indifferent,  unprofi- 
table thing,  which  God  enjoins  for  his  own  .sake,  not  for 
ours;  Elihti  evinces  the  contrary,  v.  1  .  .  8.  II.  He  had 
complained  of  God  as  deaf  to  the  cries  of  the  oppressed, 
against  w^hich  imputation  Elihu  here  justifies  God,  v. 
9. .  13.  III.  He  had  despaired  of  the  return  of  God's  fa- 
vour to  him,  because  it  was  so  long  deferred,  but  Elihu 
shows  him  the  true  cause  of  the  delay,  v.  14  . .  16. 

l.TT^LITTU    spake  moreover,  and    said, 

IlA  2.  Thinkest  thon  this  to  be  riijlit,  that 

thou  saidst,  .My  riirliteoiisness  is  more  ihan 

God's  ?  3.  For  thou  saidst,  AVhat  advanlai;e 


JOB,  XXXV. 


15d 


will  It  be  unto  thee  ?  and.,  What  profit  shall 
f  have,  if  I  be  cleansed  from  my  sin  ?  4.  I 
will  answer  thee,  and  thy  companions  with 
thee.  5.  Look  unto  the  heavens,  and  see ; 
and  behold  the  clouds,  ivhich  are  higher 
than  thou.  6.  If  thou  sinnest,  what  doest 
thou  against  him  ?  or  (f  thy  transgressions 
be  multiplied,  w  hat  doest  thou  unto  hijn  ?  7. 
If  thou  be  righteous,  what  givest  thou  him  ? 
or  w^hat  receiveth  he  of  thine  hand  ?  8.  Thy 
wickedness  maij  hurt  a  man  as  thou  art, 
and  thy  righteousness  may  profit  the  son  of 
man. 

We  have  here, 

I.  The  bad  words  which  Elihu  charges  upon  Job, 
t,'.  2,  3.  To  evince  the  badness  of  them,  he  appeals 
to  himself,  and  his  own  sober  thoughts,  in  the  re- 
flection, r/imkest  thou  t/iis  to  be  right?  This  inti- 
mates, 1.  Elihu's  confidence  that  the  reproof  he 
now  gave  was  just,  for  he  could  refer  the  judgment 
of  it  even  to  Job  himself  They  that  have  truth  and 
equity  on  their  side,  sooner  or  later  will  have  e\ery 
man's  conscience  on  their  side.  2.  His  good  opinion 
of  Job,  that  he  thought  better  than  he  spake,  and 
th.it,  yet,  though  he  had  spoken  amiss,  when  he  per- 
ceived his  mistake,  he  would  not  stand  to  it.  When 
we  have  siid,  in  our  haste,  that  which  was  not 
right,  it  becomes  us  to  own  that  our  second  thoughts 
con\'ince  us  that  it  was  wrong. 

Two  things  Elihu  here  reproves  Job  for; 

(1.)  YoY  justifying  himself  more  than  God,  which 
was  the  thing  that  first  provoked  him ;  {ch.  xxxii.  2. ) 
"Thou  hast,  in  effect,  said,  My  righteousness  is 
more  than  God's,"  that  is,  "I  have  done  more  for 
God  than  e\  er  he  did  for  me;  so  that,  when  the 
accounts  are  balanced,  he  will  be  brought  in  Debtor 
to  me.  As  if  Job  thought  his  services  had  been  paid 
less  than  they  deserved,  and  his  sins  punished  more 
than  they  deserved;  which  is  a  most  unjust  and 
wicked  thought  for  any  man  to  harbour,  and  espe- 
cially to  utter.  When  Job  insisted  so  much  upon 
his  own  integritv,  and  the  severity  of  God's  dealings 
with  him,  he  did,  in  effect,  say.  My  righteousness 
is  more  than  God's;  whereas,  though  we  be  ever  so 
good,  and  our  afflictions  ever  so  great,  we  are 
chargeable  with  unrighteousness,  and  Ciod  is  not. 

(2.)  For  disowning  the  benefits  and  advantages  of 
religion,  beciuse  he  suffers  these  things;  JThat 
profit  shall  I  have  if  I  be  cleansed  from  mxi  sin? 
V.  3.  This  is  gathered  from  ch.  ix.  30,  31,  Though 
I  make  ?tiy  hands  ever  so  clean,  what  the  nearer 
am  I?  Thou  shall  filunge  me  m  the  ditch.  And  ch.  x. 
15,  If  I  be  wicked,  woe  to  me;  but  if  I  be  righte- 
ous, it  is  all  one.  Tlie  psalmist,  when  lie  com- 
pared his  own  afflictions  with  the  prosperity  of  the 
wicked,  was  tempted  to  say.  Verily  I  have  cleansed 
my  heart  in  vain,  Ps.  Ixxiii.  13.  And  if  Job  said  so, 
lie  did,  in  effect,  say.  ATy  righteousness  is  more  than 
God's;  (v.  2.)  for  if  he  got  nothing  by  his  religion, 
God  was  more  beholden  to  him  than  he  was  to  God. 
But  thou;j;h  there  might  be  some  colour  for  it,  vet  it 
WHS  not  fair  to  charge  these  words  upon  Job,  when 
he  himself  had  made  them  the  wicked  words  of. 
y)rospering  sinnc'-s,  (ch.  xxi.  15.)  Tl'hat  /irofit  shall 
ive  have,  if  ive  pray  to  him?  and  liad  immediatclv 
disclaimed  them,  (t'.  16.)  77;e  counsel  '.f  the  wick- 
ed is  far  from  me.  It  is  not  a  fair  way  of  disputing, 
to  charge  men  with  those  consequences  of  their 
cpinions,  which  they  expressly  renounce. 

II.  The  good  answer  which  Elihu  gives  to  this; 
(f.  4.)  "I  will  undertake  to  answer  thee,  and  thy 
companions  with  thee,"  that  is,  "all  those  that  ap- 


prove thy  sayings,  and  are  ready  to  justify  thee  in 
them;  and  all  others  that  say  as  thou  savest:  I  ha\e 
that  to  offer  which  will  silence  them  all."  To  do 
this,  he  has  recourse  to  his  old  maxim;  {ch.  xxxiii. 
12.)  That  God  is  greater  than  ?nan.  That  is  a 
truth,  which,  if  dulv  improved,  will  serve  manv  good 
pui-poses,  and  this'  particularly,  to  prove  thit  God 
is  Debtor  to  no  man.  The  greatest  of  men  mav  be 
a  debtor  to  the  meanest,  but  such  is  the  infinite'dis- 
proportion  between  God  and  man,  that  the  great 
God  cannot  possibly  receive  anv  benefit  by  man, 
and  tlierefore  cannot  be  supposed  to  lie'  under 
any  obligation  to  man;  for  if  he  be  obliged  by  his 
pui-pose  and  promise,  it  is  only  to  himself.  That  is  a 
challenge  wliich  no  man  can  take  up,  (Rom.  xi.  35. ) 
JVho  hath  first  gix'en  to  God,  let  him  prove  it,  and 
it  shall  be  recompensed  to  him  again.  \W\\  should 
we  demand  it,  as  a  just  debt,  to  gain  by  our  i-eligion, 
(as  Job  seemed  to  do,)  when  the  God  we  servedres 
not  gain  by  it.-* 

1.  Elihu  needs  not  prove  that  God  is  above  man; 
it  is  agreed  by  all;  but  he  endeavours  to  affect  J^-b 
and  us  with  it,  by  an  ocular  demonstration  of  the 
height  of  the  hea'vens  and  the  clouds,  v.  5.  Thev 
are  far  abo\  e  us,  and  God  is  far  above  them;  how 
much  then  is  he  set  out  of  the  reach  either  of  our 
sirs  or  of  our  services!  Look  unto  the  heavens,  and 
behold  the  clouds.  God  made  man  erect,  Ccclum- 
que  tueri  jussit — Jnd  bade  him  look  up  to  heaven. 
Idolaters  looked  up,and  worshipped  the  hosts  of  hea- 
ven, the  sun,  moon,  and  stars;  but  we  must  look  up  to 
heaven,  and  w-  rship  the  Lord  of  those  hosts.  They 
are  higher  than  we,  but  God  is  infinitely  above  them'. 
His  glory  is  above  the  heavens,  (Ps.  viii.  1.)  and 
the  knowledge  of  him  higher  than  heaven,  ch.  xi.  8. 

2.  But  hence  he  infers  that  God  is  not  affected, 
either  (  ne  way  or  other,  by  any  thing  that  we  do. 

(1. )  He  ow'ns  that  men  may  be  either  bettered  or 
damaged  by  what  we  do;  {v.  8.)  Thy  wickedness, 
perhaps,  m^iy  hurt  a  man  as  thou  an,  may  occasion 
him  trouble  in  his  outward  concerns.  A  wicked 
man  may  wound,  or  rob,  or  slander,  his  neighbour, 
or  may  draw  him  into  sin,  and  so  prejudice  his  soul. 
Thy  righteousness,  thy  justice,  thy  charity,  thy  wis- 
dom, thy  piety,  may,  perhaps,  propt  the  son  of  man; 
our  goodness  extends  to  the  saints  that  are  in  the 
earth,  Ps.  xvi.  3.  To  men  like  ourselves,  we  are 
in  a  capacity  either  of  doing  injury,  or  of  showing 
kindness.  And  in  both  these  the  sovereign  Lord  and 
Judge  of  all  will  interest  himself,  will  reward  those 
that  do  good,  and  punish  those  that  do  hurt,  to  their 
fellow-creatures  and  fellow-subjects;  but, 

(2. )  He  utterly  denies  that  God  can  really  be  either 
prejudiced,  or  ad\antaged,  by  what  any,  even  the 
greatest  of  all  the  men  of  the  "East,  do,  or  can  do. 

[1.]  The  sins  of  the  worst  sinners  are  no  damage 
to  him;  {v.  6.)  "If  thou  sinnest  wilfully,  and  of 
malice  prepense,  against  him,  with  a  high  hand, 
nay,  if  thy  transgressions  be  multiplied,  and  the  acts 
of  sin  be  e\er  so  often  repeated,  yet  what  doest  thou 
against  him?"  This  is  a  challenge  to  the  carnal 
mind,  and  defies  the  most  daring  sinner  to  do  his 
worst.  It  speaks  much  for  the  greatness  and  glory 
of  God,  that  it  is  not  in  the  power  of  his  worst  ene- 
mies to  do  him  any  real  prejudice.  Sin  is  said  to  be 
against  God,  because  so  the  sinner  intends  it,  and  so 
he  takes  it,  and  it  is  an  injury  to  his  honour;  yet  it 
cannot  do  ajiy  thing  against  him.  The  malice  of 
sinners  is  impotent  malice:  it  cannot  destroy  his 
being  or  perfections,  cannot  dethrone  him  from  his 
power  and  dominion,  cannot  diminish  his  wealth 
and  possessions,  cannot  disturb  his  peace  and  re- 
pose, cannot  defeat  his  counsels  and  designs,  (lor  can 
it  derogate  from  his  essential  glorv.  Job  th  ?refore 
erred  in  saying,  IVhat profit  is  it'thaf  I ai.t  cleans- 
ed from  my  sin?  God  was  no  Gainer  bv  hi  j  refrr- 
mation;  who  then  would  gain,  if  he  himself /lid  nof 


ino 


JOB,  XXXV. 


[2.]  The  services  of  the  best  saints  are  no  profit 
to  him;  (v.  7.)  If  thou  be  righteous^  what  givest 
thou  him?  He  needs  not  our  service;  or,  if  he  did 
want  to  have  the  work  done,  he  has  better  hands 
than  ours  at  command.  Our  religion  brings  no  ac- 
cession at  all  to  his  felicity.  He  is  so  far  from  being 
beholden  to  us,  that  we  are  beholden  to  him  for 
milking  us  righteous,  and  accepting  our  righteous- 
ness; and  therefore  we  can  demand  nothing  from 
him,  nor  have  any  reason  to  complain  if  we  have 
not  wtiat  we  expect,  but  to  be  thankful  that  we  have 
better  than  we  deserve. 

9.  By  reason  of  the  multitude  of  oppres- 
sions they  make  the  oppressed  to  cry  ;  they 
cr>'  out  by  reason  of  the  arm  of  the  mighty : 
10.  But  none  saith,  Where  is  God  my  Ma- 
ker, who  giveth  songs  in  the  night ;  11 .  Who 
teacheth  us  more  than  the  beasts  of  the 
earth,  and  maketh  us  wiser  than  the  fowls 
of  heaven  ?  1 2.  There  they  cry,  but  none 
giveth  answer,  because  of  the  pride  of  evil 
men.  1 3.  Surely  God  will  not  hear  vanity, 
neither  will  the  Almighty  regard  it. 

Elihu  here  returns  answer  to  another  word  that 
Job  had  said,  which,  he  thought,  reflected  much 
upon  the  j\istice  and  goodness  of  God,  and  therefore 
ought  not  to  pass  without  a  remark.     Observe, 

i.  What  it  was  that  Job  complained  of;  it  was 
this.  That  God  did  not  regard  the  cries  of  the  op- 
pressed against  their  oppressors;  {v.  9.)  By  reason 
of  the  multitude  ofo/ipressions,  the  many  hardships 
which  proud  tyrants  put  upon  poor  people,  and  the 
barbarous  usage  they  give  them,  they  make  the  ofi- 
firessed  to  cry;  but  it  is  to  no  purpose,  God  does  not 
appear  to  right  them.  They  cry  out,  they  cry  on, 
by  reason  of  the  arm  of  the  mighty,  which  lies 
heavy  upon " them.  This  seems  to  lefer  to  those 
words  of  Job,  {ch.  xxiv.  12.)  Men  groan  from  out 
of  the  city,  and  the  soul  of  the  wounded  crieth  out 
against  the  oppressors,  yet  God  lays  not  folly  to 
them,  does  not  reckon  with  them  for  it.  This  is 
a  thing  that  Job  knows  not  what  to  make  of,  nor 
how  to  reconcile  to  the  justice  of  God  and  his  go- 
vernment. Is  there  a  righteous  God,  and  can  it  be 
(hat  he  should  so  slowly  hear,  so  slowly  see? 

II.  How  Elihu  solves  the  difficulty:  If  the  cries 
of  the  oppressed  be  not  heard,  the  fault  is  not  in 
God,  he  is  ready  to  hear  and  help  them,  but  the 
fault  is  in  themselves;  they  ask  and  have  not,  but 
it  is  because  they  ask  amiss,  James  iv.  3.  They  cry 
out,  by  reason  of  the  arm  of  the  inighty,  but  it  is  a 
complaining  cry,  a  wailing  cry,  not  a  penitent  praying 
cry,  the  cry  of  nature  and  passion,  not  of  grace. 
See  Hos.  \ii.  14.  They  have  not  cried  unto  me  with 
their  heart  when  they  howled  ufion  their  beds.  How 
then  can  we  expect  that  they  should  be  answered 
and  relieved? 

1.  They  do  not  inquire  after  God,  nor  seek  to  ac- 
qu  lint  themselves  with  him,  under  their  affliction; 
{v.  10.)  Bw  none  saith,  JVhere  w  God  my  Maker? 
Afflictions  are  sent  to  d-rcct  and  quicken  us  to  in- 
quire early  offer  Gr,fl^  Ps.  Ixxviii.  34.  But  manv, 
that  groan  under  s''eat  oppressions,  ne\er  mind 
God,  nor  take  notice  of  his  hand  in  their  troubles; 
if  thev  did,  they  would  bear  their  troubles  more 
patiently,  and  be  more  benefited  by  them.  Of  the 
many  that  are  afflicted  and  oppressed,  few  get  the 
good  they  might  get  by  their  affliction.  It  should 
drive  them  to  God,  but  how  seldom  is  this  the  case! 
It  is  lamentable  to  see  so  little  religion  among  the 
poor  and  miserable  pnrt  of  mankind.  Every  one 
complains  of  his  troubles;  but  none  saith.  Where  is 


God  my  Maker?  that  is,  None  repent  of  their  sins, 
none  return  to  him  that  smites  them,  none  seek  the 
face  and  favour  of  God,  and  that  comfort  in  him 
which  would  balance  their  outward  afflictions. 
They  are  wholly  taken  up  with  the  wretchedness 
of  their  condition,  as  if  that  would  excuse  them  in 
li\  ing  without  God  in  the  world,  which  should  en- 
gage them  to  clea\  e  the  more  closely  to  him.  Ob- 
serve, (1.)  God  is  our  Makei-,  the  Author  of  cur 
being,  and,  under  that  noti(n,  it  concerns  us  to  re- 
gard and  remember  him,  Eccl.  xii.  1.  God  my 
Makers,  in  the  plural  number;  which  some  think 
is,  if  not  an  indication,  yet  an  intimation,  of  the 
Trinity  of  persons  in  the  unity  of  the  Godhead; 
Let  us  make  man.  (2.)  It  is  c'ur  duty  therefon  to 
inquire  after  him.  Where  is  he,  that  we  may  pjiy 
our  homage  to  him,  may  own  our  dependence  upon 
him,  and  obligations  to  him?  \Miere  is  he,  that  we 
may  apply  ourselves  to  him  for  maintenance  and  pro- 
tection, may  receive  law  from  him,  and  may  seek 
our  happiness  in  his  favour,  from  whose  power  we 
received  our  being?  (3. )  It  is  to  be  lamented,  that  he 
is  so  little  inquired  after  by  the  children  of  men. 
All  are  asking.  Where  is  mirth?  Where  is  wealth? 
Where  is  a  good  bargain?  But  none  ask,  Where 
is  God  my  Maker? 

2.  They  do  not  take  notice  of  the  mercies  they 
enjoy  in  and  under  their  afflictions,  nor  are  thank- 
ful for  them,  and  therefore  cannot  expect  that  God 
should  deliver  them  out  of  their  afflictions.  (1.) 
He  provides  for  our  inward  comfort  and  joy  under 
our  outward  troubles,  and  we  ought  to  make  use  of 
that,  and  wait  his  time  for  the  removal  of  our  trou- 
bles. He  gives  songs  in  the  night,  that  is,  when  our 
condition  is  ever  so  dark,  and  sad,  and  melancholy, 
there  is  that  in  Grd,  in  his  providence  and  promise, 
which  is  sufficient,  not  only  to  support  us,  but  to 
fill  us  with  joy  and  consolation,  and  enable  us,  in 
every  thing,  to  give  thanks,  and  even  to  rejoice  in 
tribulation.  When  we  only  pore  upon  the  afflic- 
tions we  are  under,  and  neglect  the  consolations  of 
God  which  are  treasured  up  for  us,  it  is  just  with 
God  to  reject  our  prayers.  (2.)  He  preserves  to 
us  the  use  of  our  reason  and  understanding;  {v.  11.) 
who  teaches  us  more  than  the  beasts  of  the  earth, 
that  is,  who  has  endued  us  with  more  noble  powers 
and  faculties  than  they  are  endued  with,  and  has 
made  us  capable  of  more  excellent  pleasures  and 
employments  here  and  for  ever.  Now  this  comes 
inhere,  [1.]  As  that  which  furnishes  us  with  mat- 
ter for  thanksgiving,  even  under  the  hea\  iest  bur- 
then of  affliction.  Whatever  we  are  deprived  of, 
we  havfe  our  immortal  souls,  those  jewels,  more 
worth  than  all  the  world,  continued  to  us;  even 
those  that  kill  the  body,  cannot  hurt  them.  And  if 
our  affliction  prevail  not  to  disturb  the  exercise  of 
their  faculties,  but  we  enjoy  the  use  of  our  reason, 
and  the  peace  of  our  consciences,  we  have  much 
reason  to  be  thankful,  how  pressing  soever  our  ca- 
lamities otherwise  are.  [2.]  As  a  reason  why  we 
should,  under  our  afflictions,  inquire  after  God  our 
Maker,  and  seek  unto  him.  This  is  the  greatest 
excellency  of  reason,  that  it  makes  us  capable  of 
religion,  and  it  is  in  that  especially  that  we  arc 
taught  more  than  the  beasts  and  the  fowls.  Thev 
have  wonderful  instincts  and  sagHcitics  in  seeking 
out  their  food,  their  physic,  their  shelter;  but  ncne 
of  them  are  capable  of  inquiring,  Where  is  God  my 
Maker?  Something  like  logic,  and  philosophy,  and 
politics,  has  been  observed  among  the  brute-crea- 
tures, but  never  any  thing  of  divinity  or  religion; 
these  are  peculiar  to  man.  If,  therefore,  the  op- 
pressed only  cry  by  reason  of  the  arm  of  the  mighty, 
and  do  not  look  up  to  God,  thev  do  no  more  thaii 
the  brutes,  (who  complain  wi.cn  they  are  hurt*) 
and  they  forget  that  mstruction  and  wisdom  by 
which  they  are  advanced  so  far  above  them.     Grd 


JOB,  XXXVI. 


161 


relieves  the  brute-creatures,  because  they  cry  to 
liim  according  to  the  best  of  their  capacity,  Ps.  civ. 
21.  ch.  xxxviii.  41.  But  what  reason  have  men 
,  to  expect  relief,  who  are  capable  of  inquiring  after 
God  as  their  Maker,  and  yet  cry  to  him  no  other- 
wise than  as  brutes  do? 

3.  They  ai-e  proud  and  unhumbled  under  their 
afflictions,  which  were  sent  to  mortify  them,  and  to 
hide  pride  from  them;  {v.  12.)  There  they  cry, 
there  they  lie  exclaiming  against  their  oppressors, 
and  filling  the  ears  of  all  about  them  with  their 
complaints,  not  sparing  to  reflect  upon  God  himself 
and  his  providence;  but  none  give  answer.  God 
does  not  work  deliverance  for  them,  and  perhaps 
men  do  not  much  regard  them;  and  why  so?  It  is 
because  of  the  firide  of  evil  men;  they  are  evil  men; 
they  regard  iniquity  in  their  hearts,  and  therefore 
God  will  not  hear  their  prayers,  Ps.  Ixvi.  18.  ■  Isa. 
i.  15.  God  hears  not  such  sinners.  They  have, 
it  may  be,  brought  themselves  into  trouble  by  their 
own  wickedness,  they  are  the  Devil's  poor;  and 
then  who  can  pity  them?  Yet  this  is  not  all;  they 
are  proud  still,  therefore  they  do  not  seek  unto  God; 
(Ps.  X.  4.)  or  if  they  do  cry  unto  him,  therefore  he 
does  not  give  answer,  for  he  hears  only  the  desire  of 
the  humble,  (Ps.  x.  17.)  and  delivers  those  by  his 
providence,  whom  he  has  first,  by  his  grace,  pre- 
pared and  made  fit  for  deliverance;  and  that  we  are 
not,  if,  under  humbling  afflictions,  our  hearts  re- 
main unhumbled,  and  pride  unmortified.     The  case 

.  is  plain  then.  If  we  cry  to  God  for  the  removal  of 
the  oppression  and  affliction  we  are  under,  and  it  is 
not  removed,  the  reason  is,  not  because  the  Lord's 
hand  is  shortened,  or  his  ear  heavy,  but  because  the 
affliction  has  not  done  its  work;  we  are  not  sviffi- 
ciently  humbled,  and  therefore  must  thank  our- 
selves that  it  is  continued. 

4.  They  are  not  sincere  and  upright,  and  inward 
with  God,  in  their  supplications  to.  him,  and  there- 
fore he  does  not  hear  and  answer  them;  (t^.  13.) 
God  will  not  hear  vanity,  that  is,  the  hypocritical 

f)rayer,  which  is  a  vain  prayer,  coming  out  of 
eigned  lips.  It  is  a  vanity  to  think  that  God  should 
hear  it,  who  searches  the  heart,  and  requires  truth 
in  the  inward  part. 

1 4.  Although  thou  sayest  thou  shalt  not 
see  him,  yet  judigment  is  before  him  ;  there- 
fore trust  thou  in  him.  15.  But  now,  be- 
cause it  is  not  so,  he  hath  visited  in  his  an- 
ger ;  yet  he  kno  weth  it  not  in  great  extremity : 
16,  Therefore  doth  Job  open  his  mouth  in 
vain  :  he  multipUeth  words  without  know- 
ledge. 

Here  is, 

I.  Another  improper  word,  for  which  Elihu  re- 
proves Job;  {v.  14.)  Thou  sayest  thou  shalt  not  see 
him;  that  is,  (1.)  "Thou  complainest  that  thou 
dost  not  understand  the  meaning  of  his  severe  deal- 
ings with  thee,  nor  discern  the  drift  and  design  of 
them," ch.  xxiii.  8,  9.  And,  (2.)  "Thou  despair- 
est  of  seeing  his  gracious  returns  to  thee,  of  seeing 
better  days  again,  and  art  ready  to  give  up  all  for 
gone;"  as  Hezekiah,  (Isa.  xxxviii.  11.)  I  shall  not 
see  the  Lord.  As,  when  we  are  in  prosperity,  we 
are  ready  to  think  our  mountain  will  never  be 
brought  low ;  so,  when  we  are  in  adversity,  we  are 
ready  to  think  our  valley  will  never  he  filled,  but, 
in  both,  to  conclude  that  to-morrow  must  be  as  this 
day,  which  is  as  absurd  as  to  think  that  the  weather, 
when  it  is  either  fair  or  foul,  will  be  always  so, 
that  the  flowing  tide  will  always  flow,  or  the  ebbing 
tide  will  aKvays  ebb. 

II.  The  answer  which  Elihu  gives  to  this  des- 
pairing word  that  Job  had  said,  which  is  this, 

Vol.  III.— X 


(1.)  That,  when  he  looked  up  to  God,  he  had  no 

just  reason  to  speak  thus  despairingly;  Judgment 
is  before  him,  that  is,  "  He  knows  what  he  has  to 
do,  and  will  do  all  in  infinite  wisdom  and  justice;  he 
has  the  entire  plan  and  model  of  providence  before 
him,  and  knows  what  he  will  do,  which  we  do  not, 
and  therefore  we  understand  not  what  he  does. 
There  is  a  day  of  judgment  before  him,  when  all 
the  seeming  disorders  of  Providence  will  be  set  to 
rights,  and  the  dark  chapters  of  it  will  be  expound- 
ed. Then  thou  shalt  see  the  full  meaning  of  these 
dark  events,  and  the  final  period  of  these  dismal 
events;  then  thou  shalt  see  his  face  with  joy ;  there- 
fore trust  in  him,  depend  upon  him,  wait  for  him, 
and  believe  that  the  issue  will  be  good  at  last." 
When  we  consider  that  God  is  infinitely  wise,  and 
righteous,  and  faithful,  and  that  he  is  a  God  of 
judgment,  (Isa.  xxx.  18.)  we  shall  see  no  reason 
to  despair  of  relief  from  him,  but  all  the  reason  in 
the  world  to  hope  in  him,  that  it  will  come  in  due 
time,  in  the  best  time. 

(2. )  That,  if  he  had  not  yet  seen  an  end  of  his 
troubles,  the  reason  was,  Because  he  did  not  thus 
trust  in  God,  and  wait  for  him;  {y.  15.)  ''Because 
it  is  not  so;  because  thou  dost  not  thus  trust  in  him, 
therefore  the  affliction  which  came  at  first  from 
love,  has  now  displeasure  mixed  with  it.  Now  God 
has  \  isited  thee  in  his  anger,  taking  it  very  ill  that 
thou  canst  not  find  in  thy  heart  to  tnist  him,  but 
harbourest  such  hard  misgiving  thoughts  of  him." 
If  there  be  any  mixtures  of  divine  wrath  in  our  af- 
flictions, we  may  thank  ourselves,  it  is  because  we 
do  not  behave  aright  under  them;  we  quarrel  with 
God,  are  fretful  and  impatient,  and  distrustful  of 
the  Divine  Providence.  This  was  Job's  case;  The 
foolishness  of  7nan  perverts  his  way,  and  then  his 
heart  frets  against  the  Lord;  (Prov.  xix.  3. )  yet 
Elihu  thinks  that  Job,  being  in  great  extremity,  did 
not  know  and  consider  that  as  he  should,  that  it  was 
his  own  fault  that  he  was  not  yet  delivered. 

He  concludes,  therefore,  that  Job  ofienshis  mouth 
in  vain,  (v.  16.)  in  complaining  of  his  grievances, 
and  crying  for  redress,  or  in  justifying  himself,  and 
clearing  up  his  own  innocency;  it'is  all  in  vain,  be- 
cause he  does  not  'trust  in  God  and  wait  for  him, 
and  had  not  a  due  regard  to  him  in  his  afflictions. 
He  had  said  a  great  deal,  had  multiplied  words,  but 
all  without  knowledge;  all  to  no  purpose,  because 
he  did  not  encourage  himself  in  God,  and  humble 
himself  before  him.  It  is  in  vain  for  us  either  to 
appeal  to  God,  or  to  acquit  ourselves,  if  we  do  not 
study  to  answer  the  end  for  which  affliction  is  sent; 
and  in  vain  to  pray  for  relief,  if  we  do  not  trust  in 
God:  let  not  that  man  who  distrusts  God,  thinlc  that 
he  shall  receive  any  thing  froiri  him,  James  i.  7.  Or 
this  may  refer  to  all  that  Job  had  said.  Having 
showed  the  absurdity  of  some  passages  in  his  dis- 
course, he  concludes  that  there  were  many  other 
passages  which  were,  in  like  manner,  the  fruits  of 
his  ignorance  and  mistake^  He  did  not,  as  his  other 
friends,  condemn  him  for  a  hypocrite,  but  charges 
him  only  with  Moses's  sin,  speaking  unadvisedly 
with  his  lifis,  when  his  spirit  was  provoked.  When 
at  any  time  we  do  so,  (and  who  is  there  that  offends 
not  in  word?)  it  is  a  mercy  to  be  told  of  it,  and  we 
must  take  it  patiently  and  kindly,  as  Job  did;  not 
repeating^  but  recanting^  what  we  have  said  amiss. 

CHAP.  XXXVI. 

Elihu,  havirif?  larg-elv  reproved  Job  for  some  of  his  unad- 
vised speeches,  which  Job  had  nothinffto  say  in  (he  vin- 
dication' of,  here  comes  more  c'enerallv  to  set  him  to 
rights  in  his  notions  of  God's  dealings  with  him.  His 
other  friends  had  stood  to  it,  that,  because  he  was  a 
wicked  man,  therefore  his  afflictions  were  so  great  and 
so  long.  But  Elihu  only  maintained  that  the  affliction 
was  sent  for  his  trial,  iin^  that,  therefore,  it  was  length 


\G'2 


JOB,  XXXVl. 


ened  out,  because  Job  was  not,  as  \et,  thoroughly  hum- 
bled under  it,  nor  had  duly  accommodated  himself  to  it. 
He  urges  many  reasons,  taken  from  the  wisdom  and 
righteousness  of  God,  his  care  of  his  people,  and  espe- 
cially his  greatness  and  almighty  power,  with  which,  in 
this  and  the  following  chapter,  he  persuades  him  to  sub- 
mit to  the  hand  of  God.  Here  we  have,  I.  His  preface, 
V.  2.  .4.  n.  The  account  he  gives  of  the  method  of  God's 
providences  toward  the  children  of  men,  according  as 
they  conduct  themselves,  V.  6.  .16.  HI.  The  fair  warn- 
ing and  good  counsel  he  gives  to  Job  thereupon,  v.  16.  .21. 
IV.  His  demonstration  of  God's  sovereignty  and  omni- 
potence, which  he  gives  instances  of,  in  the  operations  of 
common  providence,  and  which  is  a  reason  why  we 
should  all  submit  to  him  in  his  dealings  with  us,  v.  22 .  .33. 
This  he  prosecutes,  and  enlarges  upon,  in  the  following 
chapter. 

1 .  X^  LIHU  also  proceeded,  and  said,  2. 
JCi  Suffer  me  a  little,  and  I  will  show 
thee  that  /  have  yet  to  speak  on  God's  behalf. 
3.  I  will  fetch  my  knowledge  from  afar,  and 
will  ascribe  righteousness  to  my  Maker.  4. 
For  truly  my  words  shall  not  be  false :  he 
that  is  perfect  in  knowledge  is  with  thee. 

Once  more  Elihu  begs  the  patience  of  the  audi- 
tory, and  Job's  particularly,  for  he  has  not  said  all 
that  he  has  to  say,  but  he  will  not  detain  them  long. 
Stand  about  me  a  little;  so  some  read  it,  v.  2.  "  Let 
me  have  your  attendance,  your  attention,  a  while 
longer,  and  I  will  speak  but  this  once,  as  plainly  and 
as  much  to  the  purpose  as  I  can."  To  gain  this, 
he  pleads, 

1.  That  he  had  a  good  cause,  a  noble  and  fruitful 
subject;  /  have  yet  to  speak  on  God's  behalf.  He 
spake  as  an  advocate  for  God,  and  thei  efore  might 
justly  expect  the  ear  of  the  court.  Some,  indeed, 
pretend  to  speak  on  God's  behalf,  who  really  speak 
for  themselves;  but  those  who  sincerely  appear  in 
the  cause  of  God,  and  speak  in  behalf  of  his  honour, 
his  truths,  his  ways,  his  people,  sliall  be  sure  nei- 
ther to  want  instructions,  fJt  shall  be  given  them  in 
that  same  hour  what  they  shall  sfieak,)  nor  to  lose 
their  cause,  or  their  fee.  Nor  need  they  fear  lest 
they  should  exhaust  their  subject.  They  that  ha\  e 
spoken  ever  so  much,  may  yet  find  more  to  be 
spoken  on  God's  behalf. 

2.  That  he  had  s<  mething  to  offer  that  was  un- 
ronimon,  and  out  of  the  road  of  vulgar  chservatinn; 
/  ivill  fetch  my  knowledge  from  afar,  {v.  ?■>  )  that 
is,  •'  We  will  have  recourse  to  our  first  jn-inciples, 
and  the  highest  notions  we  can  make  use  of  to  serve 
any  purpose."  It  is  worth  while  to  go  far  for  this 
knowledge  of  God,  to  dig  for  it,  to  travel  for  it;  it 
will  recompense  our  pains,  and,  though  far-fetched, 
is  not  dear-bought, 

3.  That  his  design  was  undeniably  honest;  for  all 
he  aimed  at  was,  to  ascribe  righteousness  to  his  Ma- 
ker; to  m  lintain  and  clear  this  truth,  that  God  is 
righteous  in  all  his  ways.  In  speaking  ©/"God,  and 
speaking  for  him,  it  is'  good  to  remember  that  he  is 
our  Maker,  to  call  him  so,  and  therefore  to  be  ready 
to  do  him,  and  the  interests  of  his  kingd  m,  the 
best  service  we  can.  If  he  lie  our  Maker,  wc  liave 
our  all  from  him,  must  use  our  all  for  him,  and  be 
very  zealous  for  his  honour. 

4.  That  his  management  should  be  very  just  and 
lair;  {v.  4.)  "  Af y  -words  shall  not  be  false,  neither 
disagreeable  to  the  thing  itself,  nor  to  my  own 
thoughts  and  apprehensions.  It  is  truth  tliat  I  am 
contending  for,  and  that  for  truth's  sake,  with  all 
possible  sincerity  and  plainness."  He  will  make 
use  of  plain  and  solid  arguments,  and  not  the  subtle- 
tics  and  niceties  of  the  schools.  "  He  who  is  per- 
fect or  u])right  in  knowledge,  is  now  reasoning  with 
thee;  and,  thcreffire,  let  him  not  only  have  a  fair 
hearing,  but  let  wliat  he  says  betaken  in  good  j)art, 
as  meant  well."    The  perfection  of  our  knowledge. 


i  m  this  world,  is,  to  be  honest  and  sincere  in  search 
ing  out  truth,  in  applying  it  to  ourselves,  and  in 
making  use  of  what  we  know  for  the  good  of  others. 

b.  Behold,  God  is  mighty,  and  despiseth 
not  any  :  he  is  mighty  in  strength  and  wis- 
dom. 6.  He  preserveth  not  the  life  of  the 
wicked :  but  givelh  right  to  the  poor.  7. 
He  withdraweth  not  his  eyes  from  ihe 
righteous :  but  with  kings  are  they  on  th'^ 
throne  ;  yea,  he  doth  establish  them  for  ever 
and  they  are  exalted.  8.  x\nd  if  they  be 
bound  in  fetters,  and  be  holden  in  cords  of 
affliction  ;  9.  Then  he  showeth  them  their 
work,  and  their  transgressions  that  they  have 
exceeded.  10.  He  openeth  also  their  ear 
to  discipline,  and  commandeth  that  they  re- 
turn fiom  iniquity.  11.  If  they  obey  and 
serve  him^  they  shall  spend  their  days  in 
prosperity,  and  their  years  in  pleasures :  1 2. 
But  if  they  obey  not,  they  shall  perish  by 
the  sword,  and  they  shall  die  without  know- 
ledge. 1 3.  But  the  hypocrites  in  heart 
heap  up  wrath  ;  they  cry  not  when  he  bind- 
eth  them :  1 4.  They  die  in  youth,  and  their 
life  is  among  the  unclean. 

Elihu,  being  to  speak  on  God's  behalf,  and  par- 
ticulaily  to  ascribe  righteousness  to  his  Maker,  here 
shows,  that  the  disposals  of  Divine  Providence  are 
all,  not  only  according  to  the  eternal  counsels  of  his 
will,  but  according  to  the  eternal  rules  of  equity. 
God  acts  as  a  righteous  Governor.     For, 

I.  He  does  not  think  it  below  him  to  take  notice 
of  the  meanest  of  his  subjects,  nor  does  poverty  or 
obscurity  set  any  at  a  distance  from  his  favour.  If 
men  are  mighty,  they  are  apt  to  look  with  a  haughty- 
disdain  upon  those  that  are  not  of  distinction,  and 
make  no  figure;  but  God  is  mighty,  infinitely  so, 
and  yet  he  despises  not  any,  v.  5.  He  humbles 
himself,  to  take  cognizance  of  the  affairs  of  the 
meanest,  to  do  them  justice,  and  to  show  them  kind 
ness.  Job  thought  himself  and  his  cause  slighted, 
because  God  did  not  immediately  appear  for  him. 
"  No,"  says  Elihu,  God  des/iises  not  any;  which  is 
a  good  reason  whv  we  should  honour  all  men.  He 
is  mighty  in  strength  and  wisdom,  and  yet  does  not 
look  with  contempt  upon  those  that  have  but  a  lit- 
tle strength  and  wisdom,  if  they  but  mean  honestly. 
Nay,  therefore,  he  despises  not  any,  because  his 
wisdom  and  strength  are  incontestably  infinite,  and 
therefore  the  condescensions  of  his  grace  can  be  no 
diminution  to  him.  They  that  are  wise  and  good, 
will  not  look  upon  any  with  scorn  and  disdain. 

II.  He  gives  nn  countenance  to  the  greatest,  if 
they  be  bad;  {v.  6.)  Ht  firescmes  not  the  life  of  the 
wicked.  Though  their  life  may  be  prolonged,  yet- 
not  under  any  special  care  of  the  Divine  Providence, 
but  onlv  Its  common  protection.  Job  had  said  that 
the  wicked  live,  become  old,  and  are  mighty  in 
power,  ch.  xxi.  7.  "  No,"  says  Elihu,  «'  he  seldom 
suffers  wicked  men  to  become  old.  He  preserves 
not  their  life  so  long  as  they  expected,  nor  with  that 
comfort  and  satisfaction  which  are  indeed  our  life; 
and  their  preservation  is  but  a  reser\  ation  for  the 
dav  of  wrath,"  Rom.  ii.  5. 

ill.  He  is  always  ready  to  right  those  that  are 
any  way  injure^l,  and  to  plead  their  causes;  (r.  6.) 
He  gives  right  to  the  floor,  avenges  their  quarrel 
upon  their  persecutors,  and  forces  them  to  make 
restitution  of  what  they  have  robbed  them  of.  If 
men  will  not  right  the  injured  poor,  God  will. 


JOB,  XXXVl. 


16.^> 


TV.  He  takes  a  particular  care  for  the  protection 
of  his  goud  suojects,  v.  7.  He  not  only  looks  on 
them,  but  he  never  looks  off  them.  He  withdraws 
not  iiis  eyes  from  the  righteous.  Though  they  may 
seem  sometimes  neglected  and  forgotten,  and  that 
befalls  them  which  looks  like  an  oversight  of  Pro\i- 
dence,  yet  the  tender  careful  eye  of  their  Heavenly 
Father  never  withdraws  from  them.  If  our  eye  be 
ever  toward  God  in  duty,  his  eye  will  be  ever  upon 
us  in  mercy,  and,  when  we  are  at  the  lowest,  will 
not  overlook  us. 

1.  Sometimes  he  prefers  good  people  to  places  of 
trust  and  honour;  (i;.  7.)  IVit/i  kings  are  they  on 
the  throne,  and  every  sheaf  is  nuide  to  bow  to  theirs. 
When  )-ighteous  persons  are  advanced  to  places  of 
honour  and  power,  it  is  in  mercy  totliem;  for  God's 
grace  in  them  will  both  arm  them  against  the 
temptations  that  attend  preferment,  and  enable 
them  to  improve  the  opportunity  it  gives  tliem  of 
d  ling  good.  It  is  also  in  meicy  to  those  over  wliom 
they  are  set;  IVhen  the  righteous  bear  rule,  the  city 
rejoices.  If  the  righteous  be  advanced,  they  are 
established.  They  that  in  honour  keep  a  goud  con- 
science, stand  upon  sure  ground;  and  high  places 
are  not  such  slippery  ground,  to  them  as  they  are 
to  others.  But,  because  it  is  not  often  that  we 
see  good  men  made  great  men  in  this  world,  this 
may  be  supposed  to  refer  to  the  honoui-  to  which 
the  righteous  shall  rise  when  their  Redeemer 
shall  stand  at  the  latter  day  upon  the  earth;  for 
then  only  they  shall  be  exalted  for  ever,  and  estab- 
lished for  ever,  then  shall  they  all  shine  forth  as 
the  sun,  and  be  made  kings  and  priests  to  our  God. 

2.  If,  at  any  time,  lie  bring  them  inti  affliction, 
it  is  for  the  good  of  their  souls,  v.  8-  •  10.  Some  good 
people  are  preferred  to  honour  and  power,  l)ut 
ethers  are  in  trouble.  Now  observe,  (1.)  The  dis- 
tress supposed,  (t.  8.)  If  they  be  bound  in  fetters, 
laid  in  prison,  as  Joseph  was,  or  holden  in  the  cords 
of  any  other  affliction,  confined  by  pain  and  sickness, 
hampered  by  poverty,  bound  in  their  counsels,  and, 
notwithstanding  all  their  struggles,  held  long  in  this 
distress.  This  was  Job's  case;  he  was  caught,  and 
kept  fast,  in  the  cords  of  angui><h,  as  some  read  it. 
But  observe,  (2.)  Tiie  design  God  has,  in  bringing 
his  people  into  such  distresses  as  these;  it  is  for  the 
benefit  of  their  souls;  the  consideration  of  which 
sliould  reconcile  us  to  affliction,  and  make  us  think 
■weil  of  it.  Three  things  God  intends,  when  he  af- 
flicts us,  [1.]  To  discover  past  sins  to  us,  and  to 
bring  them  to  our  remembrance;  (f.  9.)  Then  he 
shows  them  that  amiss  in  them,  which,  before,  they 
did  not  see.  He  disco\  ers  to  them  the  fact  of  sin, 
he  shows  them  their  nvork.  Sin  \?,  our  own  work; 
if  there  be  any  good  in  us,  it  is  God^s  work;  and  we 
are  concerned  to  see  what  work  we  have  made  by 
sin.  He  discovers  the  fault  of  sin,  shows  them 
their  transgressions  of  the  law  of  God,  and,  withal, 
the  sinfulness  of  sin,  that  they  have  exceeded,  and 
have  been  beyond  measure  sinful.  True  penitents 
lay  a  load  upon  themselves,  do  not  extenuate,  but 
aggravate,  their  sins,  and  own  that  they  have  ex- 
ceeded in  them.  Affliction  sometimes  answers  to 
the  sin;  it  serves  however  to  awaken  the  conscience, 
and  puts  men  upon  considering.  [2.]  To  dispose 
our  hearts  to  receive  present  instructions;  then  he 
ofiens  their  ear  to  discipline,  v.  10.  Whom  God 
chastens,  he  teaches;  (Ps.  xciv.  12. )  and  the  afflic- 
tion makes  people  willing  to  learn,  softens  the  wax, 
that  it  may  receive  the  impression  of  the  seal;  yet 
it  does  not  do  it  of  itself,  but  the  grace  of  God, 
working  with  and  by  it:  it  is  he  that  opens  the  ear, 
that  opens  the  heart,  who  has  the  key  of  David. 
[3.]  To  deter  and  draw  us  off  from  iniquity  for 
the  future.  This  is  the  errand  on  which  the  afflic- 
tion is  sent;  it  is  a  command  to  return  from  iniquity, 
to  have  no  more  to  do  with  sin,  to  turn  from  it  with 


an  aversion  to  it,  and  a  resolution  never  to  return 
to  it  any  more,  Hos.  xiv.  8. 

3.  If  the  affliction  do  its  work,  and  accomplish 
that  for  which  it  is  sent,  he  will  comfort  them  again, 
according  to  the  time  that  he  has  afflicted  them; 
{v.  11.)  If  they  obey  and  serx>e  him,  if  they  com- 
ply with  his  design,  and  serve  his  purpose,  in  these 
dispensations,  if,  when  the  affliction  is  removed, 
they  continue  in  the  same  good  mind  that  they 
were  in,  when  they  wei-e  under  the  smart  c  f  it,  aii<! 
perform  the  \ows  they  made  then,  if  they  live  in 
obedience  to  God's  commands,  particularlv  these 
which  relate  to  his  service  and  worship,  and,  in  all 
instances,  make  conscience  of  their  duty  to  him, 
then  they  shall  spend  their  days  in  prosperitv  again, 
and  their  years  in  true  pleasures.  Piety  is  the  only 
sure  way  to  prosperity  and  pleasure;  this  is  a  certain 
truth,  and  yet  few  will  believe  it.  If  we  faithfully 
serve  God,  (1.)  We  have  the  promise  of  outward 
prosperitv,  the  promise  of  the  life  that  now  is,  and 
the  comforts  of  it,  as  far  as  is  for  God's  glory  and 
our  good;  and  who  would  desire  them  any  further? 
(2.)  We  have  the  possession  of  inward  pleasures, 
the  comfort  of  communion  with  God,  and  a  good  con- 
science, and  that  great  peace  which  they  have  that 
love  God's  law.  If  we  rejoice  not  in  the  Lord  al- 
ways, and  in  h;  pe  of  eternal  life,  it  is  our  own  fault; 
and  what  better  pleasures  can  we  spend  our  years  in.'* 

4.  If  the  affliction  do  not  do  its  work,  let  them 
expect  the  furnace  to  be  heated  seven  times  hotter, 
till  they  are  consumed;  {v.  12.)  If  they  obey  not, 
if  they  are  not  bettered  by  their  afflictions,  are  not 
reclaimed  and  reformed,  they  shall  perish  by  the 
sword  of  God's  wr;ith.  Those  whom  his  rod  does 
not  cure,  his  sword  will  kill;  and  the  consuming 
fire  will  prevail,  if  the  refining  fire  do  not;  for 
when  God  judges,  he  will  overcome.  If  Ahaz,  in 
his  distress,  trespass  yet  more  against  the  Lord,  this 
is  that  king  Ahaz  that  is  marked  for  ruin,  2  Chron. 
xxviii.  22.  Jer.  vi.  29,  30.  God  would  have  in- 
structed them  by  their  afflictions,  but  they  received 
not  instruction,  would  not  take  the  hints  that  were 
given  them;  and  therefore  they  shall  die  without 
knowledge,  ere  they  are  aware,  without  any  further 
previous  notices  given  them;  or,  they  shall  die  be- 
cause they  are  without  knowledge,  notwithstanding 
the  means  of  knowledge  which  they  were  blessed 
with.  They  that  die  without  knowledge,  die  with- 
out grace,  and  are  undone  for  ever. 

Lastly,  He  brings  ruin  upon  hypocrites,  the  se- 
cret enemies  of  his  kingdom,  such  as  he  described, 
V.  12.  who,  thougli  they  were  numbered  among  the 
righteous  whom  he  had  spoken  of  before,  yet  did 
not  obey  him,  but,  being  children  of  disobedience 
and  darkness,  become  children  of  wrath  and  perdi- 
tion; these  are  the  hypocrites  in  heart,  who  heap  ufi 
wrath,  (v.  13.)  See  the  nature  of  hypocrisy;  it 
lies  in  the  heart,  that  is,  for  the  world  and  the  Aesh, 
when  the  outside  seems  to  be  for  God  and  religion. 
Many  that  are  saints  in  show,  and  saints  in  word, 
are  hypocrites  in  heart.  That  spring  is  corrupt, 
and  there  is  an  evil  treasure  there.  See  the  mis- 
chievousness  of  it;  hypocrites  heap  up  wrath. 
They  are  doing  that  every  day  which  is  provoking 
to  God,  and  will  be  reckoned  with  for  it  altogether 
in  the  great  day.  They  treasure  up  wrath  against 
the  day  of  wrath,  Rom.  ii.  5.  Their  sins  are  laid 
up  in  store  with  God  among  hid  treasures.  Dent, 
xxxii.  34.  Compare  Jam.  v.  3.  As  what  goes  up 
a  vapour,  comes  down  a  shower,  so  what  goes  up 
sin,  if  not  repented  of,  will  come  down  wrath. 
They  think  they  are  heaping  up  wealth,  heapin,cf. 
up  merits,  but,  when  the  treasures  are  opened,  tt 
will  prove  they  were  heaping  up  wrath. 

Observe,  1.  What  thev  do  to  heap  up  wi'atr 
what  is  it  that  is  so  provoking?  It  is  this.  They  C7y 
not  when  he  binds  them;  that  is.  When  they  ar<^ 


164 


JOB,  XXXVI. 


iii  affliction,  bound  with  the  cords  of  trouble,  their 
hearts  are  hardened,  they  are  stubborn  and  unhum- 
bled,  and  will  not  cry  to  God,  nor  make  their  ap- 
plication to  him.  They  are  stupid  and  senseless,  as 
stocks  and  stones,  despising  the  chastening  of  the 
Lord.  2.  What  are  the  effects  of  that  wrath?  (v. 
14.)  They  die  in  youth,  and  their  life  is  among  the 
unclean.  This  is  the  portion  of  hypocrites,  whom 
Christ  denounced  many  woes  against.  If  they  con- 
tinue impenitent,  (1.)  They  shall  die  a  sudden 
death;  die  in  youth,  when  death  is  most  a  surprise; 
and  death  (that  is,  the  consequences  of  it)  is  always 
such  to  hypocrites;  as  they  that  die  in  youth  die 
when  they  hoped  to  live,  so  hypocrites,  at  death, 
go  to  hell,  when  they  hoped  to  go  to  heaven.  W hen 
a  wicked  man  dies,  his  exfiectations  shall  fierish. 
(2.)  They  shall  die  the  second  death;  their  life,  af- 
ter death,  (for  so  it  comes  in  here,)  is  among  the 
unclean;  among  the  fornicators,  so  some;  among 
the  worst  and  vilest  of  sinners,  notwithstanding  their 
specious  and  plausible  profession.  It  is  among  the 
Sodomites,  so  the  margin;  those  filthy  wretches, 
who,  going  after  strange  Jiesh,  are  set  forth  for  an 
cxanifile,  suffering  the  vengeance  of  eternal  Jire, 
Jude  7.  The  souls  of  the  wicked  live  after  death, 
but  they  live  among  the  unclean,  the  unclean  spirits, 
the  Devil  and  his  angels,  for  ever  separated  from 
the  New  Jerusalem,  which  no  unclean  thing  shall 
enter. 

1 5.  He  delivereth  the  poor  in  his  afflic- 
tion, and  openeth  their  ears  in  oppression : 

16.  Even  so  would  he  have  removed  thee 
out  of  the  strait  into  a  broad  place,  where 
there  is  no  straitne«s ;  and  that  which  should 
be  set  on  thy  table  should  he  full  of  fatness. 

17.  But  thou  hast  fulfilled  the  judgment  of 
the  wicked  :  judgment  and  justice  take  hold 
njt  thee.  1 8.  Because  there  is  wrath,  beware 
lost  he  take  thee  away  with  his  stroke :  then 
a  great  ransom  cannot  deliver  thee.  19. 
Will  he  esteem  thy  riches?  7?o,  not  gold,  nor 
all  the  forces  of  strength.  20.  Desire  not 
the  night,  when  people  are  cut  off  in  their 
fjlace.  21.  Take  heed,  regard  not  iniquity : 
far  this  hast  tiiou  chosen  rather  than  afflic- 
tion. 22.  Behold,  God  exalteth  by  his 
power:  who  teacheth  like  him?  23.  Who 
hath  enjoined  him  his  way?  or  who  can  say. 
Thou  hast  wrought  iniquity? 

Elihu  here  comes  more  closely  to  Job;  and, 
I.  He  tells  him  what  God  would  have  done  for 
him,  before  this,  if  he  had  been  duly  humbled  un- 
der his  affliction;  "  We  all  know  how  ready  God  is 
to  deliver  the  floor  in  his  affliction;  {v.  15. )  he  al- 
ways was  so;  the  poor  in  spirit,  those  that  are  of  a 
broken  and  contrite  heart,  he  looks  upon  with  ten- 
derness, and,  when  they  are  in  affliction,  is  ready 
to  help  them.  He  opens  their  ears,  and  makes 
them  to  hear  joy  and  gladness,  even  in  their  op- 
pressions: while  he  does  not  yet  deliver  them,  he 
speaks  to  them  good  words  and  comfortable  words, 
for  the  encouragement  of  their  faith  and  patience, 
the  silencing  of  their  fears,  and  the  balancing  of 
their  griefs;  and  even  so  {v.  16.)  would  he  have 
done  to  thee,  if  thou  hatlst  submitted  to  his  provi- 
dence, and  conducted  thyself  well;  he  would  have 
delivered  and  comforted  thee,  and  we  should  have 
had  none  of  these  complaints.  If  thou  hadst  ac- 
commodated thyself  to  the  will  of  God,  thy  liberty 
;ind  plenty  would  have  been  restored  to  thee  with 
advantage."     1.  "Thr«i  hadst  bfcn  enlarged,  and 


not  confined  thus,  by  thy  sickness  and  disgrace;  he 
would  have  removed  thee  into  a  broad  place,  where 
is  no  straitness,  and  thou  shouldest  no  longer  have 
been  cramped  thus,  and  have  had  all  thy  measures 
broken."  2.  "  Thou  hadst  been  enriched,  and  not 
in  this  pool-  condition;  thou  shouldest  have  had  thy 
table  richly  spread,  not  only  with  food  convenient, 
but  with  the  finest  of  the  wheat,"  Tsee  Deut.  xxxii. 
14.)  "  and  the  fattest  of  the  flesh.  Note,  it  ought 
to  sdence  us  under  our  afflictions,  to  consider  that, 
if  we  were  better,  it  would  be  every  way  better 
with  us:  if  we  had  answered  the  ends  of  an  afflic^ 
tioii,  the  affliction  wmild  be  removed;  and  deliver- 
ance would  come,  if  we  were  ready  for  it.  God 
would  have  done  well  for  us,  if  we  had  conducted 
ourselves  well,  Ps.  Ixxxi.  13,  14.     Isa.  xlviii.  18. 

II.  He  charges  him  with  standing  in  his  own 
light,  and  makes  him  the  cause  of  the  continuance  of 
his  own  trouble;  {v.  17.)  "  But  thou  hast  fulfilled 
the  judgment  of  the  wicked,"  that  is,  "  W  hatev  er 
thou  art  really,  in  this  thing  thou  hast  conducted 
thyself  like  a  wicked  man,  hast  spoken  and  done 
like  them;  thou  hast  gratified  them  and  served 
their  cause;  and  therefore ]\xA%meT\t  and  justice  take 
hold  on  thee  as  a  wicked  man,  because  thou  goest 
in  company  with  them,  actest  as  if  thou  wert  in  their 
interest,  aiding  and  abetting.  Thou  hast  maintained 
the  cause  of  the  wicked;  and  such  as  a  man's  cause 
is,  such  will  the  judgment  of  God  be  upon  him." 
So  Bishop  Patrick.  It  is  dangerous  being  on  the 
wrong  side:  accessaries  to  treason  will  be  dealt 
with  as  principals. 

III.  He  cautions  him  not  to  persist  in  his  fro- 
wardness;  several  good  cautions  he  gives  him  to 
this  purport. 

1.  Let  him  not  make  light  of  divine  vengeance, 
nor  be  secure,  as  if  he  were  in  no  danger  of  it;  {v. 
18. )  "  Because  there  is  wrath,"  (that  is,)  ♦'  because 
God  is  a  righteous  Governor,  who  resents  all  the 
aff"ronts  given  to  his  go\  ernmcnt,  because  he  has  re- 
vealed his  wrath  from  heaven  against  all  ungodli- 
ness and  unrighteousness  of  men,  and  because  thou 
hast  reason  to  fear  that  thou  art  under  God's  dis- 
pleasure, therefore  beware  lest  he  take  thee  aw?v 
suddenly  with  his  stroke,  and  be  so  wise  as  to  make 
thy  peace  with  him  quickly,  and  get  his  anger 
turned  away  from  thee."  A  warning  to  this  pur- 
port Job  had  given  his  friends;  {ch.  xix.  29.)  Be  ye 
afraid  of  the  sword,  for  wrath  brings  the  punish- 
ment of  the  sword.  Thus  contenders  are  apt,  with 
too  much  boldness,  to  bind  one  another  over  to  the 
judgment  of  God,  and  threaten  one  another  with  his 
wrath:  but  he  that  keeps  a  good  conscience,  needs 
not  fear  the  impotent  menaces  of  proud  men.  This 
was  a  friendly  caution  to  Job,  and  necessary.  Even 
good  men  have  need  to  be  kept  to  their  duty  by  the 
fear  of  God's  wrath.  "  Thou  art  a  wise  and  good 
man,  but  beware  lest  he  take  thee  away,  for  the 
wisest  and  best  have  enough  in  them  to  deserve  his 
stroke. " 

2.  Let  him  not  promise  himself  that,  if  God's 
wrath  should  kindle  against  him,  he  Could  find  out 
ways  to  escape  the  strokes  of  it.  (1.)  There  is  no 
escaping  by  money;  no  purchasing  a  pardon  with 
silver  or  gold,  and  such  coriniptible  things.  "  Even 
a  great  ransom  cannot  deliver  thee,  when  God 
enters  into  judgment  with  thee;  his  justice  cannot  be 
bribed,  nor  any  of  the  ministers  of  his  justice.  Will 
he  esteem  thy  riches,  and  take  from  them  a  commu- 
tation of  the  punishment?  JVb,  not  gold,  v.  19.  If 
thou  hadst  as  much  wealth  as  ever  thou  hadst,  that 
would  not  ease  thee,  would  not  secure  thee  from  the 
etrokcs  of  God's  wrath,  in  the  day  of  the  revelation 
of  which,  rit'hes  profit  not,"  Prov.  xi.  4.  See  Ps. 
xlix.  7,  8.  (2. )  No  escaping  by  rescue.  "  If  all  the 
forces  of  strength  were  at  thy  command,  if  thou 
couldst  muster  ever  so  many  servants  and  vjissals  to 


JOB,  XXXVI. 


165 


appear  for  thee  to  force  thee  out  of  the  hands  of 
divine  vengeance,  it  were  all  in  vain,  God  would  not 
regard  it,  there  is  none  that  can  deliver  out  of  his 
hand."  (3.)  No  escaping  by  absconding,  v.  20. 
"  Desire  not  the  night,  which  often  favours  the  re- 
treat of  a  conquered  army,  and  covers  it:  think  not 
that  thou  canst  so  escape  the  righteous  judgment  of 
God,  for  the  darkness  hideth  not  from  him," 
Ps.  cxxxix.  11,  12.  See  ch.  xxxiv.  22.  Think  not, 
because  in  the  night  people  retire  to  their  place,  go 
up  to  their  beds,  and  it  is  easy  then  to  escape  being 
discovered  by  them,  that  God  also  ascends  to  his 
place,  and  cannot  see  thee:  no,  he  neither  slxivibers 
nor  sleefis;  his  eyes  are  open  upon  the  children  of 
men,  not  only  in  all  places,  but  at  all  times:  no  rocks 
or  mountains  can  shelter  us  from  his  eye.  Some 
understand  it  of  the  night  of  death;  that  is  the  night 
by  which  men  are  cut  off  ft'om  their  place,  and  Job 
had  earnestly  breathed  for  that  night,  as  the  hireling 
desires  the  evening,  ch.  vii.  2.  "But  do  not  do  so," 
says  Elihu,  "for  thou  knowest  not  what  the  night 
of  death  is."  Those  that  passionately  wish  for 
death,  in  hopes  to  make  that  their  shelter  from 
God's  wrath,  may  perhaps  be  mistaken.  There  are 
those  whom  wrath  pursues  into  that  night. 

3.  Let  him  not  continue  his  unjust  quarrel  with 
God  and  his  providence,  which  hitherto  he  had  per- 
sisted in,  when  he  should  ha\e  submitted  to  the  afflic- 
tion; {v.  21.)  "  Take  heed,  look  well  to  thine  own 
spirit,  and  regard  not  iniquity,  return  not  to  it;"  so 
some;  "for  it  is  at  thy  peril  if  thou  do."  Let  us 
never  dare  to  think  a  favourable  thought  of  sin, 
never  indulge  it,  nor  allow  ourselves  in  it.  Elihu 
thinks  Job  had  need  of  this  caution,  he  having 
chosen  iniquity  rather  than  affliction,  that  is,  having 
chosen  rather  to  gratify  his  own  pride  and  humour 
m  contending  with  God,  than  to  mortify  it  by  a  sub- 
mission to  him,  and  accepting  the  punishment.  We 
may  take  it  more  generally,  and  observe,  that  thev 
who  choose  iniquity  rather  than  affliction,  make  a 
very  foolish  choice;  they  that  ease  their  cares  by 
sinful  pleasures,  increase  their  wealth  by  sinful  pur- 
suits, escape  their  troubles  by  sinful  projects,  and 
evade  sufferings  for  righteousness'  sake  by  sinful 
compliances  against  their  consciences,  these  make  a 
choice  they  will  repent  of,  for  there  is  more  evil  in 
the  least  sin  than  in  the  greatest  affliction.  It  is  an 
evil,  it  is  only  evil. 

4.  Let  him  not  dare  to  prescribe  to  God,  nor  give 
him  his  measures;  {v.  22,  23.)  "Behold,  God 
exalteth  by  his  power-'''  that  is,  "  He  does,  may,  and 
can,  set  up  and  pull  down  whom  he  pleases,  and 
therefore  it  is  not  for  thee  and  me  to  contend  with 
him. "  The  more  we  magnify  God,  the  more  do  we 
humble  and  abase  ourseh  es.     Now  consider, 

( 1. )  That  God  is  an  absolute  Sovereign ;  He  exalts 
by  his  01V n  /loiver,  and  not  by  strength  derived  from 
any  other:  he  exalts  whom  he  pleases,  exalts  those 
that  were  afflicted  and  cast  down,  by  the  strength 
and  power  which  he  gives  his  people.  And  there- 
fore who  has  enjoined  him  his  way?  Who  presides 
above  him  in  his  way?  Is  there  any  superior  from 
whom  he  has  his  commission,  and  to  whom  he  is 
accountable?  No,  he  himself  is  supreme  and  inde- 
pendent. Who  puts  him  in  mind  of  his  way?  (so 
some,)  Does  the  Eternal  Mind  need  a  remem- 
brancer? No,  his  own  way,  as  well  as  ours,  is  ever 
before  him;  he  has  not  received  orders  or  instruc- 
tions from  anv,  (Isa.  xl.  13,  14. )  nor  is  he  accountable 
toanv:  he  enjoins  to  all  the  creatvu'es  their  way;  let 
not  us  then  enjoin  him  his,  but  leave  it  to  him  to 
govern  the  world,  who  is  fit  to  do  it. 

(2.)  That  he  is  an  incomparable  Teacher;  JVho 
teaches  like  him?  It  is  absurd  for  us  to  teach  him 
who  is  himself  the  Fountain  of  light,  truth,  know- 
'.edge,  and  instruction:  he  that  teaches  man  know- 
edge,  and  so  as  none  else  can,  shall  not  he  know? 


Ps.  xciv.  9, 10.  Shall  we  light  a  candle  to  the  sun? 
Observe,  when  Elihu  would  give  glory  to  God  as  a 
Ruler,  he  praises  him  as  a  Teacher,  for  rulers  must 
teach;  God  does  so,  he  binds  with  the  cords  of  h 
man.  In  this,  as  in  other  things,  he  is  unequalled. 
None  so  fit  to  direct  his  own  actions  as  he  himself 
is:  he  knows  what  he  has  to  do,  and  how  to  do  it 
for  the  best,  and  needs  no  information  or  advice. 
Solomon  himself  had  a  privy-council  to  advise  him, 
but  the  King  of  kings  has  none.  Nor  is  any  so  fit  to 
direct  our  actions  as  he  is:  none  teaches  with  such 
authority  and  convincing  evidence,  with  such  con- 
descension and  compassion,  nor  with  such  power 
and  efficacy,  as  God  does.  He  teaches  by  the  Bible, 
and  that  is  the  best  book,  teaches  by  his  Son,  and  he 
is  the  best  Master. 

(3.)  That  he  is  unexceptionably  just  in  all  liis 
proceedings;  Who  can  say.  Thou  hast  wrought 
iniquity?  Not,  Who  dares  say  it?  (many  do  iniquity, 
and  persons  tell  them  of  it,  at  their  peril;)  but. 
Who  can  say  it?  Who  had  any  cause  to  say  it? 
Who  can  say  it,  and  prove  it?  It  is  a  maxim  un- 
doubtedly true,  without  limitation,  that  the  Xing  of 
kings  can  do  no  wrong. 

24.  Remember  that  thou  magnify  his 
work,  which  men  behold.  25.  Every  man 
may  see  it ;  man  may  behold  it  afar  off.  26. 
Behold,  God  is  great,  and  we  know  him  not ; 
neither  can  the  number  of  his  years  be 
searched  out.  27.  For  he  maketh  small 
the  drops  of  water :  they  pour  down  rain 
according  to  the  vapour  thereof,  28.  Which 
the  clouds  do  drop  and  distil  upon  man 
abundantly.  29.  Also  can  anj/  understand 
the  spreadings  of  the  clouds,  or  the  noi?p 
of  his  tabernacle  1  30,  Behold,  he  spreadet'n 
his  light  upon  it,  and  covereth  the  bottom  of 
the  sea.  31.  For  by  them  judgeth  he  the 
people ;  he  giveth  meat  in  abundance.  32. 
With  clouds  he  covereth  the  light ;  and  com- 
mandeth  it  not  to  shine,  by  the  cloiid  that 
Cometh  betwixt.  33.  The  noise  thereof 
showeth  concerning  it,  the  cattle  also  con- 
cerning the  vapour. 

Elihu  is  here  endeavoring  to  possess  Job  with 
great  and  high  thoughts  of  God,  and  so  to  persuade 
him  into  a  cheerful  submission  to  his  providence. 

I.  He  represents  the  work  of  God,  in  general,  as 
illustrious  and  conspicuous,  v.  24.  His  whole  work 
is  so,  God  does  nothing  mean:  this  is  a  good  reason 
why  we  should  acquiesce  in  all  the  operations  of  his 
providence  concerning  us  in  particular:  his  visible 
works,  those  ci  nature,  and  which  concern  the 
world  in  general,  are  such  as  we  admire  and  com- 
mend, and  in  which  we  observe  the  Creator's 
wisdom,  power,  and  goodness;  shall  we  then  find 
fault  with  his  dispensations  concerning  us,  and  the 
counsels  of  his  will  concerning  our  affairs?  We  are 
here  called  to  consider  the  work  of  God,  Eccl.  vii.  13. 
I.  It  is  plain  before  our  eyes,  nothing  more  obvious, 
it  is  what  men  behold:  every  man  that  has  but  half 
an  eye  may  see  it,  may  behold  it  afar  off.  Look 
which  way  we  will,  we  see  the  productions  of  God's 
wisdom  and  power;  we  see  that  done,  and  that 
doing,  concerning  which  we  cannot  but  say.  This  is 
theiwrk  of  God;  the  finger  of  God;  it  is  the  Lord's 
doing.  Every  man  may  see,  afar  off,  the  heaven 
and  all  its  lights,  the  earth  and  all  its  fruits,  to  be 
the  work  of  Omnipotence:  much  more  when  we  be 
hold  them  nigh  at   hand.     Look  at  the  minutest 


166 


JOB,  XXXVI 


works  of  nature  through  a  microscope;  do  they  not 
appear  curious?  The  eternal  power  and  godhead 
of  the  Creator  are  clearly  seen  and  understood  by 
the  things  that  are  made,  Rom.  i.  20.  E\  ery  man, 
even  those  that  have  not  the  benefit  of  divine  revela- 
tion, may  see  this,  for  there  is  no  sfieech  or  language 
where  the  -voice  of  these  natural  constant  preachers 
is  not  heard,  Ps.  xix.  3.  2.  It  ought  to  be  marvel- 
lous in  our  eyes.  The  beauty  and  excellency  of  the 
work  of  God,  and  the  agreement  of  all  the  parts  of 
it,  are  what  we  must  remember  to  magnify  and 
highly  to  extol:  not  only  justify  it  as  right  and  good, 
and  what  cannot  be  blamed,  but  magnify  it  as  wise 
and  glorious,  and  such  as  no  creature  could  contrive 
or  produce.  Man  may  see  his  works,  and  is  capable 
of  discerning  his  hand  in  them,  (which  the  beasts 
are  not,)  and  therefore  ought  to  praise  them,  and 
give  him  the  glory  of  them. 

II.  He  represents  God,  the  Author  of  them,  as 
infinite  and  unsearchable,  v.  26.  The  streams  of 
being,  power,  and  jjerfection,  should  lead  us  to 
tlie  Fountain.  God  is  great,  infinitely  so:  great  in 
power,  for  he  is  omnipotent  and  independent;  great 
in  wealth,  for  he  is  self-sufficient,  and  all-sufficient; 
great  in  himself,  great  in  all  his  woi-ks;  great,  and 
therefore  greatly  to  be  praised;  great,  and  therefore 
we  know  him  not;  we  know  that  he  is,  but  not  what 
heis;  we  know  what  he  is  not,  but  not  what  he  is.  We 
know  in  part,  but  not  in  perfection.  This  conies  in 
here  as  a  reason  why  we  must  not  arr  lign  liis  pro- 
ceedings, nor  find  fault  with  what  he  does,  because 
it  is  speaking  evil  of  the  things  that  we  understand 
not,  and  answering  a  matter  before  we  hear  it.  We 
know  not  the  duration  of  his  existence,  for  it  is 
infinite;  the  number  of  his  years  cannot  possibly  be 
.searched  out,  for  he  is  eternal,  there  is  no  number 
of  tlieni :  he  is  a  Being  without  beginning,  succession, 
or  period,  who  ever  was,  and  ever  will  be,  and  ever 
the  same,  the  great  /  j^M.  This  is  a  good  reason 
whv  we  should  not  prescribe  to  him,  or  quarrel  with 
him,  because,  as  he  is,  such  are  his  operations,  quite 
out  of  our  reach. 

III.  He  gives  some  instances  of  God's  wisdom, 
power,  and  sovereign  dominion,  in  the  works  of 
nature,  and  the  dispensations  of  common  provi- 
dence; beginning,  in  this  chapter,  with  the  clouds, 
and  the  rain  that  descends  from  them.  We  need  not 
l)e  critical  in  examining  either  the  phrase,  or  the 
philosophy,  of  this  noble  discourse.  The  general 
scope  of  it  is,  to  show,  (1.)  That  God  is  infinitely 
great,  and  the  Lord  of  ull,  the  first  Cause  and  su- 
Jjreme  Director  of  all  the  creatures,  and  has  all 
flower  in  heaven  and  earth,  and  whom  therefore  we 
ought,  with  all  humility  and  reverence,  to  adore,  to 
speak  well  of,  and  to  give  honour  to.  (2.)  That  it 
is  presumption  for  us  to  prescribe  to  him  the  rules 
and  methods  of  his  special  providence  toward  the 
children  of  men,  or  to  expect  from  him  an  arcount 
of  them,  when  the  operations  even  of  common  pro- 
\idences,  about  the  meteors,  are  so  various,  and  so 
mvsterious  and  unaccountable. 

Elihu,  to  affect  Job  with  God's  sublimity  and  so- 
vereignty, had  directed  him  {ch.  xxxv.  5. )  to  look 
unto  the  clouds:  in  these  verses,  he  shows  us  what 
we  may  observe  in  the  clouds  we  see,  wliich  will 
lead  us  to  consider  the  glorious  perfections  of  their 
Creator.     Consider  the  clouds, 

1.  As  springs  to  this  lower  world;  the  source  and 
treasure  of  its  moisture,  and  the  great  bank  through 
which  it  circulates,  a  necessary  provision,  the  stag- 
nation of  which  would  l)e  as  hurtful  to  this  lower 
world  as  of  the  blood  to  the  body  of  man.  It  is 
worth  wliile  to  observe,  in  this  common  occurrence, 
(1.)  Thit  the  clouds  above  distil  upon  tlie  earth  be- 
low: if  the  heavens  become  brass,  the  earth  be- 
comes iron;  therefore  thus  the  promise  of  plenty 
runs,  /  wil.  hear  the  heavens,  and  they  shall  hear  the 


earth.  This  intimates  to  us,  that  every  good  gift  is 
from  abo\  e,  from  him  who  is  both  Father  of  lights, 
and  Father  of  the  rain,  and  it  instructs  us  to  direct 
our  prayers  to  him,  and  to  look  up.  (2.^  That  thev 
are  here  said  to  distil  ufion  man;  (v.  28.)  for  though 
indeed  he  caused  it  to  rain  in  the  wilderness,  where 
no  man  is,  {ch.  xxxviii.  26.  Ps.  civ.  11.)  yet  special 
respect  is  had  to  man  herein,  to  whom  the  inferior 
creatures  are  all  made  ser\  iceable,  and  from  whom 
the  actual  return  of  the  tributes  of  praise  is  re- 
quired. Among  men,  he  caused  his  rain  to  fall 
u/ion  the  Just,  and  upon  the  unjust,  Matth.  v.  45. 
(3. )  They  are  said  to  distil  the  water  in  small  drofis; 
not  in  spouts,  as  when  the  windows  of  heaven  were 
opened.  Gen.  vii.  11.  God  waters  the  earth  with 
that  with  which  he  once  drowned  it,  only  dispensing 
it  in  another  manner,  to  let  us  know  how  much  we  lie 
at  his  mercy,  and  how  kind  he  is,  in  gi\  ing  rain  by 
di-o])s,  that  the  benefit  of  it  may  be  the  further  and 
the  more  equally  diffiised,  as  by  an  artificial  water- 
pot.  (4.)  Though,  sometimes,  the  rain  comes  in 
very  small  drops,  yet,  at  other  times,  it  pours  down 
in  great  rain,  and  this  difference  between  one 
shower  and  another  must  be  resolved  into  the 
Di\  ine  Providence  which  orders  it  so.  (5. )  Though 
it  comes  down  in  drops,  yet  it  distils  upon  man 
abundantly,  {v.  28.)  and  therefore  is  called  the  river 
of  God  which  is  full  of  water,  Ps.  Ixv.  9.  (6. )  The 
clouds  pour  down  according  to  the  vapour  that  they 
draw  up,  v.  27.  So  just  the  heavens  are  to  the  earth, 
but  the  earth  is  not  so  in  the  return  it  makes. 
(7.)  The  produce  of  the  clouds  is,  sometimes,  a 
great  terror,  and,  at  other  times,  a  great  favour,  to 
the  earth,  v.  31.  When  he  pleases,  by  them  he 
Judges  the  people  he  is  angry  with.  Storms,  and 
tempests,  and  excessive  rains,  destroying  the  fruits 
of  the  earth,  and  causing  inundations,  come  from 
the  clouds;  but,  on  the  other  hand,  from  them, 
usually,  he  gives  meat  in  abundance,  they  drop 
fatness  upon  the  pastures  that  are  clothed  with 
flocks,  and  the  valleys  that  are  covered  with  com, 
Ps.  Ixv.  Il-^IS.  Lastly,  Notice  is  sometimes  given 
of  the  approach  of  rain,  v.  33.  The  noise  thereof, 
among  other  things,  shows  concerning  it.  Hence  we 
read  (1  Kings  xviii.  41.)  of  the  sound  of  abundance 
oj'  rain,  or,  as  it  is  in  the  margin,  a  sound  of  a  noise 
of  rain,  before  it  ciame,  and  a  welcome  harbinger  it 
was  then.  As  the  noise,  so  the  face  of  the  skv, 
shows  concerning  it,  Luke  xii.  56.  The  cattle  also, 
by  a  strange  instinct,  are  apprehensive  of  a  change 
jn  the  weather  nigh  at  hand,  and  seek  for  shelter, 
shaming  man,  who  will  not  foresee  the  evil,  and 
hide  himself. 

2.  As  shadows  to  the  upper  world;  (t.  29.)C'an 
any  understajid  the  spreading  of  the  clouds'/  Thev 
are  spread  over  the  earth  as  a  curtain  or  canopy; 
how  they  come  to  be  so,  how  stretched  out,  and  how 
jioised,  as  they  are,  we  cannot  understand,  though 
we  daily  see  they  are  so.  Shall  we  then  pretend  to 
understand  the  reasons  and  methods  of  God's  judi- 
cial proceedings  with  the  children  of  .men,  whose 
characters  and  cases  are  so  various,  when  we  can- 
not account  for  the  spreading  of  the  clouds,  which 
cover  the  light?  v.  32.  It  is  a  cloud  coming  betwixt, 
V.  32.  ch.  xxvi.  9.  And  this  we  are  sensible  of,  that, 
by  the  interposition  of  the  clouds  between  us  and 
the  sun,  we  are,  (1.)  Sometimes  favoured;  for  they 
serve  ;is  an  umbrella  to  shelter  us  from  the  v*olent 
heat  of  the  sun.  which  otherwise  would  beat  upon 
us.  A  cloud  of  dew  in  the  heat  of  haTi<est,  is  spoken 
of  as  a  vei'v  great  refreshment,  Isa.  xviii.  4.  (2.) 
Sometimes  we  are  by  them  frowned  upon;  for  they 
darken  the  earth  at  noon-day,  and  eclipse  th" 
light  of  tlie  sun.  Sin  is  compared  to  a  cloud, 
(Isa.  xliv.  22.)  because  it  comes  between  us  and 
the  light  of  Gnrl's  cf-unlenanre,  nnd  obstructs  the 
shining  of  it.     But  thcugh  the  clouds  darken  the 


JOB,  XXX  Vll. 


167 


sun  for  a  time,  and  pour  down  rain,  yet,  {Post  nubi- 
la  Phabus — The  sun  shines  forth  after  the  rain,) 
after  he  has  wearied  the  cloud,  he  afireads  his  light 
ufion  it,  V.  30.  There  is  a  clear  shining-  after  rain; 
(2  Sam.  xxiii.  4.)  the  sun-beams  are  darted  forth, 
and  reach  to  cover  even  the  bottom  of  the  sea, 
thence  to  exhale  a  fresh  supply  "f  vapours,  and  so 
raise  recruits  for  the  clouds.  In  all  this  we  must 
remember  to  magnify  the  work  of  God. 

CHAR  XXXVII. 

Elihu  here  goes  on  to  extol  the  wonderful  power  of  God  in 
the  meteors,  and  all  the  chanires  of  the  weather:  if,  in 
those  chansjes,  we  submit  to  the  will  of  God,  lake  the 
weather  as  it  is,  and  make  the  best  of  it,  why  should  we 
not  do  so  in  other  changes  of  our  condition?  Here  he 
observes  the  hand  of  God,  1.  In  the  thunder  and  lifrhtninsr, 
T.  1..5.  II.  In  the  frost  and  snow,  the  rains  and  wind, 
▼.  6.  .13.  III.  He  applies  it  to  Job,  and  challenges  him 
to  solve  the  phenomena  of  these  works  of  nature,  thai, 
confessing  his  ignorance  in  them,  he  might  own  himself 
an  incompetent  judge  in  the  proceedings  of  Divine  Pro- 
vidence, V.  14.  .22.  And  then,  IV.  Concludes  with  his 
principle  which  he  undertook  to  make  out.  That  God  is 
great,  and  greatly  to  be  feared,  v.  23,  24. 

1.  AT  this  also  my  heart  trembleth,  and 
xjL  is  moved  out  of  his  place.  2.  Hear 
attentively  the  noise  of  his  voice,  and  the 
sound  that  goeth  out  of  his  mouth.  3.  He 
directeth  it  under  the  whole  heaven,  and  his 
lightninig  unto  the  ends  of  the  earth.  4.  After 
it  a  voice  roareth :  he  thundereth  with  the 
voice  of  his  excellency ;  and  he  will  not  stay 
them  when  his  voice  is  heard.  5.  God  thun- 
dereth marvellously  with  his  voice;  great 
things  doeth  he,  which  we  cannot  compre- 
hend. 

Thunder  and  lightning,  which  usually  go  together, 
are  sensible  indications  of  the  glory  and  majesty, 
the  power  and  terror,  of  Almighty  God,  one  to  the 
ear,  and  the  other  to  the  eye;  in  these,  God  leaves 
not  himself  without  witness  of  his  greatness,  as,  in 
the  rain  from  heaven,  and  fruitful  seasons,  he  leaves 
not  himself  without  witness  of  K\s  goodne.ss,  (Acts 
xiv.  17.)  even  to  the  most  stupid  and  unthinking. 
Though  there  are  natural  causes  and  useful  effects 
of  them,  which  the  philosophers  undertake  to  ac- 
count for,  yet  they  seem  chiefly  designed  by  the 
Creator  to  startle  and  awaken  the  slumbering; 
world  of  mankind  to  the  consideration  of  a  God 
above  them.  The  eye  and  the  ear  are  the  two 
learning  senses;  and  therefore,  though  such  a  cir- 
cumstance is  possible,  they  say  it  was  never  known 
in  fact,  that  any  one  was  born  both  blind  and  deaf 
By  the  word  of  God  divine  instructions  are  convev- 
ed  to  the  mind  through  the  ear,  by  his  works, 
through  the  eye;  but  because  those  ordinarv  sights 
and  sounds  do  not  duly  affect  men,  God  is  plensed 
sometimes  to  astonish  men  by  the  eye,  with  his 
lightnings,  and  by  the  ear,  with  his  thunder.  It  is 
very  probable  that  at  this  time,  when  Elihu  was 
sneaking,  it  thundered  and  lightened,  for  he  speaks 
of  it  as  present:  and  God  being  about  to  speak,  (ch. 
xxxviii.  1. )  these  were,  as  afterward  on  mount  Si- 
nai, the  proper  prefaces  to  command  attention  and 
awe.     Observe  here, 

1.  How  Elihu  was  himself  aff^ected,  and  desired 
to  affect  Job,  with  the  appearances  of  God's  glory 
in  the  thunder  and  lightning;  (v.  1,2.)  "For  my 
part,"  (says  Elihu,)  "  mv  heart  trembles  at  it; 
though  I  ha\  e  often  heard  it,  often  seen  it,  vet  it  is 
still  terrible  to  me,  and  makes  every  joint  of  me 
tremble,  and  my  heart  beat  as  if  it  would  move  out 
of  its  place."    Thunder  and  lightning  have  been 


dreadful  to  the  wicked;  the  emperor  Caligula  would 
run  into  a  coiner,  or  under  a  bed,  for  fear  of  them: 
those  who  are  very  much  astonished,  we  say,  are 
tfiunder-struck.  Even  good  people  think  thunder 
and  lightning  \ery  awful:  that  which  makes  them 
the  more  terrible,  is,  the  hurt  often  done  by  light- 
ning, many  having  been  killed  by  it:  Sodom  and 
Gomorrah  were  laid  in  ruins  by  it:  it  is  a  sensible 
indication  of  what  God  could  do  to  this  sinful  world, 
and  what  he  ^vill  do,  at  last,  by  the  fire  to  which  it 
is  resei-\  ed.  Our  hearts,  like  Elihu's,  should  trem- 
ble at  it  for  fear  of  God's  judgments,  Ps.  cxix.  120. 
He  also  calls  upon  Job  to  attend  to  it;  {v.  2. )  Hear 
attentively  the  noise  of  hii  voice.  Perhaps,  as  yet, 
it  thundered  at  a  distance,  and  could  not  be  heard 
without  listening:  or  rather,  though  the  thunder  it- 
self will  be  heard,  and,  whatever  we  are  doing,  we 
cannot  help  attending  to  it,  vet,  to  apprehend  and 
understand  the  instinictions  God  thereby  gives  us, 
we  have  need  to  hear  with  great  attention  and  ap- 
plication of  mind.  Thunder  is  called  the  voice  of 
the  Lord,  (Ps.  xxix.  3,  &c.)  because,  by  it,  God 
speaks  to  the  children  of  men,  to  fear  before  him, 
and  it  sliould  put  us  in  mind  of  that  mighty  word  by 
which  the  world  was  at  first  made,  which  is  called 
thunder;  (Ps.  civ.  7.)  Jt  the  voice  of  thy  thunder, 
they  hasted  away,  namely,  the  waters,  when  God 
said.  Let  them  be  gathered  into  one  place.  They 
that  are  themselves  affected  with  God's  greatness 
should  labour  to  aflect  others. 

2.  How  he  describes  them.  (1.)  Their  original; 
not  their  second  causes,  but  the  first.  God  directs 
the  thunder,  and  the  lightning  is  his,  v.  3.  Their 
production  and  motion  are  not  from  chance,  but 
from  the  counsel  of  God,  and  under  the  direction 
and  dominion  of  his  providence,  though,  to  us,  they 
seem  accidental  and  ungovernable.  (2.)  Their  ex- 
tent. The  claps  of  thunder  roll  under  the  whole 
heaven,  and  are  heard  far  and  near;  so  are  the 
lightnings  darted  to  the  ends  of  the  earth,  they 
come  out  of  the  one  part  under  heaven,  and  shine 
to  the  other,  Luke  xvii.  24.  Though  the  same 
lightning  ancl  thunder  do  not  reach  to  all  places, 
yet  they  reach  to  \ery  distant  places  in  a  moment, 
and  there  is  no  place  but,  some  time  or  other, 
has  these  alarms  from  heaven.  (3.)  Their  order. 
The  lightning  is  first  directed,  and  after  it  a  voice 
roars,  V.  4.  The  flash  of  fire,  and  the  noise  it 
makes  in  a  watery  cloud,  are  really  at  the  same 
time;  but,  because  the  motion  of  light  is  much 
quicker  than  that  of  sounds,  we  see  the  lightning 
some  time  before  we  hear  the  thunder,  as  we  see 
the  firing  of  a  great  gun  at  a  distance  before  we 
hear  the  report  of  it.  The  thunder  is  here  called 
the  x'oice  of  God's  excellency,  because  by  it  he  pro- 
claims his  transcendant  power  and  greatness.  Hr 
sends  forth  his  voice,  and  that  a  mighty  voice,  Ps. 
Ixviii.  33.  (4.)  Their  \iolence.  JFle  will  not  stay 
them,  that  is,  he  does  not  need  to  check  them,  or 
hold  tlien)  back,  lest  they  should  grow  unruly,  and 
out  of  his  power  to  restrain  them,  but  lets  them 
take  their  course,  says  to  them.  Go,  and  they  go; 
Comr,  and  they  come.  Do  this,  and  they  do  it.  He 
will  not  stay  the  rains  and  showers  that  usually  fol- 
low upon  the  thunder,  which  he  had  spoken  of; 
{ch.  xxxvi.  27,  29.)  so  some;  but  will  pour  them  out 
upon  the  earth,  when  his  voice  is  heard.  Thunder- 
showers  are  sweeping  rains,  and  for  them  he  makes 
the  lightning,  Vs.  cxxxv.  7.  (5.)  The  inference  he 
draws  from  all  this;  {v.  5.)  Does  God  thunder 
thus  mar\  ellously  with  his  voice?  We  must  then 
conclude  that  his  other  works  are  great,  and  such 
as  we  cannot  comprehend:  from  this  one  instance 
we  may  argue  to  all,  that,  in  the  dispensations  of  his 
providence,  there  is  that  which  is  too  great,  too 
strong,  for  us  to  oppose  or  strive  against,  and  too 
high,  too  deep,  for  us  to  arraign  or  quarrel  with. 


168 


JOB,  XXXVIl. 


6.  For  he  saith  to  the  snow,  Be  thou  on 
the  earth ;  Ukevvise  to  the  small  rain,  and  to 
the  ti;reat  rain  of  his  strength.  7.  He  seal- 
eth  up  the  hand  of  every  man,  that  all  men 
may  know  his  work.  8.  Then  the  beasts 
go  into  dens,  and  remain  in  their  places.  9. 
Out  of  the  south  cometh  the  whirlwind; 
and  cold  out  of  the  north.  1 0.  By  the  breath 
of  God  frost  is  given ;  and  the  breadth  of 
the  waters  is  straitened.  1 1.  Also  by  wa- 
tering he  wearieth  the  thick  cloud  ;  he  scat- 
tereth  his  bright  cloud,  1 2.  And  it  is  turned 
round  about  by  his  counsels ;  that  they  may 
do  whatsoever  he  commandeth  them  upon 
the  face  of  the  world  in  the  earth.  1 3.  He 
causeth  it  to  come,  whether  for  correction, 
or  for  his  land,  or  for  mercy. 

The  changes  and  extremities  of  the  weather, 
wet  or  dry,  hot  or  cold,  are  the  subject  of  a  great 
deal  of  our  common  talk  and  observation;  but  how 
seldom  do  we  think  and  speak  of  these  things,  as 
Elihu  does  here,  with  an  awful  regard  to  God  the 
Director  of  them,  who  shows  his  power,  and  serves 
the  purposes  of  his  providence,  by  them?  We  must 
tiike  notice  of  the  glory  of  God,  not  only  in  the 
thunder  and  lightning,  but  in  the  more  common 
revolutions  of  the  weather,  which  are  not  so  terri- 
ole,  and  which  make  less  noise.     As, 

I.  In  tlie  snow  and  rain,  v.  6.  Thunder  and 
lightning  happen  usually  in  tlie  summer,  but  here 
he  t'lkes  notice  of  the  winter  weather;  then  he 
saith  to  the  snoiv.  Be  thou  on  the  earth;  he  com- 
missions it,  he  commands  it,  he  appoints  it,  where 
it  shall  light,  and  how  long  it  shall  lie.  He  speaks, 
and  it  is  done,  as  in  the  creation  of  the  world.  Let 
there  be  light:  so  in  the  works  of  common  provi- 
dence, Snow,  be  thou  on  the  earth.  Saying  and  do- 
ing are  not  two  things  with  God,  though  they  are 
with  us.  When  he  speaks  the  word,  the  small  rain 
distils,  and  the  great  rain  pours  down  as  he  pleases. 
The  winter  rain,  so  the  LXX;  for,  in  these  coun- 
tries, when  the  winter  was  past,  the  rain  was  over 
and  gone.  Cant.  ii.  11.  The  distinction  in  the  He- 
brew between  the  small  rain  and  the  great  rain,  is 
this,  that  the  former  is  called  a  shower  of  rain,  the 
latter  of  rains,  many  showers  in  one;  but  all  are  the 
showers  of  his  strength:  the  power  of  God  is  to  be 
observed  as  much  in  the  small  rain  that  soaks  into 
the  earth,  as  in  the  great  rain  that  batters  on  the 
house-top,  and  washes  away  all  before  it.  Note, 
The  providence  of  God  is  to  be  acknowledged  both 
by  husbandmen  in  the  fields,  and  travellers  upon 
the  road,  in  every  shower  of  rain,  whether  it  does 
them  a  kindness  or  a  diskindness.  It  is  sin  and  folly 
to  contend  with  God's  providence  in  the  weather; 
if  he  send  the  snow  or  rain,  can  we  hinder  them? 
Or  shall  we  be  angry  at  them?  It  is  as  absurd  to 
quarrel  with  any  other  disposal  of  Providence  con- 
cerning ourselves  or  ours. 

The  effect  of  the  extremity  of  the  winter  wea- 
ther, is,  that  it  obliges  both  men  and  beasts  to  re- 
tire, making  it  uncomfortable  and  unsafe  for  them 
to  go  abroad.  (1.)  Men  retire  to  their  houses  from 
their  labours  in  the  field,  and  keep  within  doors; 
(v.  7.)  He  seals  ufi  the  hand  of  every  man.  In 
frost  and  snow,  husbandmen  cannot  follow  their 
busmess,  nor  some  tradesmen,  nor  travellers,  when 
the  weather  is  extreme:  the  plough  is  laid  by,  the 
shipping  laid  up,  nothing  is  to  be  done,  nothing  to 
be  got,  that  men,  being  taken  off  from  their  own 
■work  mav  know  his  work,  and  contemplate  that, 


and  give  him  the  glory  of  that;  and,  by  the  con- 
sideration of  that  work  of  his  in  the  weather  which 
seals  up  their  hands,  be  led  to  celebrate  his  other 
great  and  marvellous  works.  Note,  When  we  are, 
upon  any  account,  disabled  to  follow  our  worldly 
business,  and  taken  off  from  it,  we  should  spend  our 
time  rather  in  the  exercises  of  piety  and  devotion, 
(in  acquainting  ourselves  with  the  works  of  God, 
and  praising  him  in  them,)  than  in  foolish  idle 
sports  and  recreations.  When  our  hands  are  sealed 
up,  our  hearts  should  be  thus  opened,  and  the  less 
we  have  at  any  time  to  do  in  the  world,  the  more 
we  should  do  for  God  and  our  souls.  When  we  are 
confined  to  our  houses,  we  should  thereby  be  driven 
to  our  Bibles  and  our  knees.  (2.)  The  beasts  also 
retire  to  their  dens,  and  remam  in  their  close 
places,  V.  8.  It  is  meant  of  the  wild  beasts,  which, 
being  wild,  must  seek  a  shelter  for  themselves,  to 
which,  by  instinct,  they  are  directed,  while  the 
tame  beasts,  which  are  serviceable  to  man,  are 
housed  and  protected  by  his  care,  as  Exod.  ix.  2C. 
The  ass  has  no  den  but  his  master's  crib,  and 
thither  he  goes,  not  only  to  be  safe  and  warm,  but  to 
be  fed.  Nature  directs  all  creatures  to  shelter 
themselves  from  a  storm;  and  shall  man  only  be 
unprovided  with  an  ark? 

2.  In  the  winds,  which  blow  from  different 
quarters,  and  produce  different  effects,  v.  9.  Out 
of  the  hidden  filace  (so  it  may  be  read)  cornea  the 
whirlwind;  it  turns  round,  and  so  it  is  hard  to  say 
from  which  point  it  comes,  but  it  comes  from  the 
secret  chamber,  as  the  word  signifies,  which  I  am 
not  so  willing  to  understand  of  the  south,  because 
he  says  here,  {v.  17.)  that  the  wind  out  of  the  south 
is  so  far  from  being  a  whirlwind,  that  it  is  a  warm- 
ing, quieting,  wind.  But,  at  this  time,  perhaps, 
Elihu  saw  a  whirlwind-cloud  coming  out  of  the 
south  and  making  toward  them,  out  of  which  the 
Lord  spake  soon  after,  ch.  xxxviii.  1.  Or,  if  turbu- 
lent winds,  which  bring  showers,  come  out  of  tiie 
south,  cold  and  drying  blasts  come  out  of  the  north 
to  scatter  the  vapours,  and  clear  the  air  of  them. 

3.  In  the  frost,  v.  10.  See  the  cause  of  it;  it  is 
given  bv  the  breath  of  God,  that  is,  by  the  woi-d  of 

1  his  power,  and  the  command  of  his  will;  or,  as 
'  some  understiind  it,  by  the  wind,  whicJi  is  the 
breath  of  God,  as  the  thunder  is  his  voice;  it  is 
caused  by  the  cold  freezing  wind  out  of  the  north. 
See  the  effect  of  it;  7'Ae  breadth  of  the  waters  is 
straitened;  that  is,  the  waters  that  had  spread 
themselves,  and  flowed  with  liberty,  are  congeal- 
ed, benumbed,  arrested,  bound  up  in  crystal  fetters. 
This  is  such  an  instance  of  the  power  of  God,  as,  if 
it  were  not  common,  would  be  next  to  a  miracle. 

4.  In  the  clouds;  the  womb  where  all  these 
watery  meteors  are  conceived,  of  which  he  had 
spoken,  ch.  xxxvi.  28.  Three  sorts  of  clouds  he 
here  speaks  of; 

(1.)  Close,  black,  thick,  clouds,  pregnant  with 
showers;  these  with  -w ■Ater'mg  he  wearies;  (v.  11.) 
they  spend  themselves,  and  are  exhausted  by  the 
raiii  into  which  thev  melt  and  are  dissolved,  pour- 
ing out  water  till  they  are  weary,  and  can  pour  out 
no  more.  See  what  pains,  as  I  may  say,  the  crea- 
tures, even  those  above  us,  take  to  serve  man;  the 
clouds  water  the  earth  till  they  are  weary;  thev 
spend,  and  are  spent,  for  our  benefit;  which 
shames  and  condemns  us  for  the  little  good  we  do 
in  our  places,  though  it  would  be  to  our  own  ad- 
vantage; for  he  that  tvatereth  shall  be  watered  al»o 
himself. 

(2.)  Bright,  thin,  clouds,  clouds  without  water; 
these  he  scatiereth,  thev  are  dispersed  of  them- 
selves, and  not  dissolved  into  rain,  but  what  be- 
comes of  them  we  know  not.  The  bright  cloud,  in 
the  evening,  when  the  sky  is  red,  is  scattered,  and 
proves  an  earnest  of  a  fair  day,  Matth.  xvi.  2. 


JOB,  XXX VII. 


(3. )  Flying  clouds,  which  do  not  dissolve,  as  the 
thick  cloud,  into  a  close  rain,  but  are  carried  upon 
the  wings  of  the  wind  from  place  to  place,  dropping 
showers  as  they  go;  these  are  said  to  be  turned 
round  about  by  his  counsels,  v.  12.  The  common 
people  say  that  the  rain  is  determined  by  tlie 
planets,  which  is  as  bad  divinity  as  it  is  philosophy, 
tor  it  is  guided  and  governed  by  the  counsel  ..f  God, 
which  extends  itself  even  to  those  things  that  seem 
most  casual  aud  minute,  that  they  may  do  whatso- 
ever he  comma7ids  them;  for  the  stormy  winds,  and 
the  clouds  that  are  driven  by  them,  fulhl  his  word; 
and,  by  this  means,  he  causes  it  to  rain  ufion  one 
city,  and  not  ufion  another,  Amos  iv.  7,  8.  Thus  his 
will  is  done  upon  the  face  of  the  world  in  the  earth, 
that  is,  among  the  children  of  men,  to  whom  God 
has  an  eye  in  all  these  things,  of  whom  it  is  said, 
that  he  made  them  to  dwell  on  the  face  of  all  the 
earth.  Acts  xvii.  26.  The  inferior  creatures,  being 
incapable  of  doing  moral  actions,  are  incapable  of 
receiving  rewards  and  punishments:  but,  among 
the  children  of  men,  God  causes  the  rain  to  come, 
either  for  the  correction  of  his  land,  or  for  a  mercy 
to  it,  -v.  13.  [1.]  Rain  sometimes  turns  into  a 
judgment;  it  is  a  scourge  to  a  sinful  land:  as  once  it 
was  for  the  destruction  of  the  whole  world,  so  it  is 
now  often  for  the  correction  or  discipline  of  some 
parts  of  it,  by  hindering  seedness  and  harvest, 
raising  the  waters,  and  damaging  the  fruits.  Some 
liave  said  that  our  nation  has  received  much  more 
prejudice  by  the  excess  of  rain  than  by  the  want 
of  it.  [2.]  At  other  times,  it  is  a  blessing:  it  is  for 
his  land,  that  that  may  be  made  fruitful,  and,  beside 
that  which  is  just  necessary,  he  gives  for  mercy,  to 
fatten  it,  and  make  it  more  fruitful.  See  what  a 
necessary  dependence  we  ha\e  upon  God,  when 
the  veiy  same  thing,  according  to  the  proportion  in 
which  it  is  given,  may  be  either  a  great  judgment, 
or  a  gre.it  mercy,  and  without  God  we  cannot  have 
e'ther  a  shower  or  a  fair  gleam. 

14.  Hearken  unto  this,  O  Job:  stand 
still  and  consider  the  wondrous  works  of 
God.  1 5.  Dost  thou  know  when  God  dis- 
posed them,  and  caused  the  light  of  his 
cloud  to  shine?  16.  Dost  thou  know  the 
balancings  of  the  clouds,  the  wondrous 
works  of  him  which  is  perfect  in  know- 
ledge ?  1 7.  How  thy  garments  are  warm, 
when  he  quieteth  the  earth  by  the  south 
icind  ?  1 8.  Hast  thou  with  him  spread  out 
the  sky,  which  is  strong,  and  as  a  molten 
looking-glass  ?  19.  Teach  us  what  we  shall 
say  unto  him :  for  we  cannot  order  our 
speech  by  reason  of  darkness.  20.  Shall  it 
be  told  him  that  I  speak  ?  If  a  man  speak, 
surely  he  shall  he  swallowed  up. 

Elihu  here  applies  himself  closely  to  Job,  de- 
siring him  t!)  ai)i)ly  what  lie  had  hitherto  said,  to 
himself.  He  begs  he  would  hearken  to  this  dis- 
course, (f.  14.)  that  he  would  pause  a  while;  Stand 
still,  and  consider  the  wondrous  works  of  God. 
What  we  hear,  is  not  hkely  to  profit  us,  unless  we 
consider  it,  'uid  we  are  not  likely  to  consider  things 
fully,  unless  we  stand  still,  and  compose  ourseh  es 
to  the  consideration  of  tliem.  The  works  of  God, 
being  wondrous,  both  deserve,  and  need,  our  con- 
sideration, and  the  due  consideration  of  them  will 
help  to  reconcile  us  to  all  his  providences. 
Elihu,  for  the  humbling  of  Job,  shows  him, 
I.  That  he  had  no  insight  into  natural  causes, 
could  neither  see  the  springs  of  them,  nor  foresee 

Vol.  III.— Y 


169 

the  effects  of  them;  (v.  15. .17.)   Dost  thou  know 
the  wondrous  works  of  hiin  which  is/ierfect  in  know 
ledge'/   We  are  here  taught, 

1.  The  perfection  of  God's  knowledge:  it  is  one 
of  the  most  glorious  perfections  of  God,  that  he  is 
perfect  in  knowledge;  he  is  omniscient.  His  know- 
ledge is  intuitix  e;  he  sees,  and  does  not  know  by  re- 
port: it  is  intimate  and  entire;  he  knows  things 
truly,  and  not  by  their  colours,  thoroughly,  and  not 
by  piece-meal.  To  his  knowledge  there  is  nothing 
distant,  but  all  near;  nothing  future,  but  all  present; 
nothing  hid,  but  all  open.  We  ought  to  acknow- 
ledge this  in  all  his  wondrous  works,  and  it  is  suf- 
ficient to  salisfy  us,  in  those  wondi-ous  works  which 
we  know  not  the  meaning  of,  that  they  are  the 
works  of  one  that  knows  what  he  does. 

2.  The  imperfection  of  our  knowledge.     The 
greatest  philosophers  are  much  in  the  dark  con- 
cerning the  powers  and  works  of  nature.     We  are 
a  paradox  to  ourselves,  and  every  thing  about  us  is 
a  mysteiy.     The  gravitation  of  bodies,  and  the  co- 
hesion of  the  parts,  are  most  certain,  and  yet  unac- 
countable.    It  is  good  for  us  to  be  made  sensible  of 
our  own  ignorance;  some  have  confessed  it,  and 
those  that  would  not  have  wished  to  expose  it:  but 
we  must  all  infer  from  it  what  incompetent  judges 
we  are  of  the  divine  politics,  who  understand  so  lit 
tie  even  of  the  divine  mechanics.     (1.)  We  know- 
not   wliat   orders   God  has  given   concerning  the 
clouds,  nor  what  orders  he  will  give,  v.  15.     That 
all  is  done  by  determination  and  with  design,  we 
are  sure;  but  what  is  determined,  and  what  design- 
ed, and  when  the  plan  was  laid,  we  know  not.   God 
often  causes  the  light  of  his  cloud  to  shine;  in  the 
rainbow,  so  stnie;  in  the  lightning,  so  others;  but 
did  we  foresee,  or  could  we   foretell,   when  he 
would  do  it.^    If  we  foresee  the  change  of  weather 
a  few  hours  before,  by  vulgar  obsei-vation,  or  when 
second  causes  ha\  e  begun  to  work  by  the  weather- 
glass, yet  how  little  do  these  show  us  of  the  pur- 
poses of  God  by  these  changes!     (2.)  We  know 
not  how  the  clouds  are  poised  in  the  air,  the  ba- 
lancing of  tliem,    which   is  one  of  the  wondrous 
works  of  Gud.     They  are  so  balanced,  so  spread, 
that  they  never  rob  us  of  the  benefit  of  the  sun; 
even  the  cloudy  day  is  day:  so  balanced,  that  they 
do  not  fall  at  once,  or  burst  into  cataracts  or  water- 
spouts: the  rainbow  is  an  intimation  of  God's  favour 
in  balancing  the  clouds,  so  as  to  keep  them  from 
drowning  the  world.     Nay,  so  are  they  balanced, 
that  they  impartially  distribute  their  showers  on 
the  earth,  so  that,  one  time  or  other,  every  place 
has  its  share.     (3. )  We  know  not  how  the  comfort- 
able change  comes,  when  the  winter  is  past,  v.  17, 
[1.]  How  the  weather  becomes  warm,  after  it  has 
been  cold.     We  know  how  our  garment  came  to 
be  warm  upon  us,  that  is,  liow  we  come  to  be  warm 
in  our  clothes,  by  reason  of  the  warmth  of  the  air 
we  breatlie  in.     Without  God's  blessing,  we  should 
clothe  us,  yet  not  be  warm,  Hag.  i.  6.     But  when 
he  so  orders  it,  the  clothes  are  warm   upon   us, 
which,  in  the  extremity  of  cold  weather,  would  not 
serve  to  keep  us  warm.'  [2.]  How  it  becomes  calm, 
after  it  has  been  stormy ;  he  quiets  the  earth  by  the 
south-wind,  when  the  spring  comes.     As  he  has  a 
blustering,  freezing,  north-wind,  so  he  has  a  thaw- 
ing, composing,  south-wind;  the  Spirit  is  compared 
to  both,  because  he  both  convinces  and  comforts. 
Cant.  iv.  16. 

II.  That  he  had  no  share  at  all  in  the  first  making 
of  the  world;  {v.  18.)  "  Hast  thou  with  him  spread 
out  the  sky?  Thou  canst  not  pretend  to  have 
stretched  it  out  without  him,  no  nor  to  have  stretch- 
ed it  out  in  conjunction  with  him,  for  he  was  far 
from  needing  any  help,  either  in  contriving  or  in 
working."  The  creation  of  the  vast  expanse  of  the 
visible  heavens,  (Gen.  i,  6- -8.)  which  we  see  in 


170 


JOB,  XXXVU. 


being  to  this  day,  is  a  glorious  instance  of  the  divine 
power,  considering,  1.  That,  though  it  is  fluid,  yet 
it  is  firm.  It  is  strong,  and  has  its  name  from  its 
stability.  It  still  is  what  it  was,  and  suffers  no 
decay,  nor  shall  the  ordinances  of  hea\  en  be  al- 
tered, till  the  lease  expires  with  time.  2.  That, 
though  it  is  large,  it  is  bright  and  most  curiously 
fine;  it  is  a  molten  ioo/cing-fflass,  smooth  and  po- 
lished, and  without  the  least  flaw  or  crack.  In 
this,  as  in  a  looking-glass,  we  may  behold  the  glory 
of  God,  and  the  wisdom  of  his  hamiy-work,  Ps. 
xix.  1.  When  we  look  up  to  hea\en  al)ove,  we 
should  remember  it  is  a  mirror  or  looking-glass, 
not  to  show  us  our  own  faces,  but  to  be  a  feint  re- 
presentation (jf  the  purity,  dignity,  and  brightness 
of  the  upper  world,  and  its  glorious  inhabitants. 

III.  That  neither  he  nor  they  were  ab.e  to  speak 
of  the  glory  of  God,  in  any  proportion  to  the  merit 
of  the  subject,  v.  19,  20.  1.  He  challenges  Job  to 
be  their  director,  if  he  diirst  undertake  it.  He 
speaks  it  ironically,  "  Teach  us,  if  thou  canst,  what 
we  shall  say  unto  him.  Thou  hast  a  mind  to  reason 
with  God,  and  wouldcst  have  us  to  contend  with 
him  on  thv  behalf;  teach  us,  then,  what  we  shall 
say;  canst 'thou  see  further  into  this  abyss  than  we 
can?  If  thou  canst,  favour  us  with  the  discoveries, 
furnish  us  with  instructions."  2.  He  owns  his.own 
insufficiency,  both  in  speaking  to  God,  and  in  speak- 
ing of  him;  "JVe  cannot  order  our  s/ieech  by  reason 
of  darkness.  Note,  The  best  of  men  are  much  in  the 
dark  concerning  the  glorious  perfections  of  the  di- 
vine nature,  and  the  administrations  of  the  divine 
government.  They  that  through  grace  know  much 
of  God,  know  little,  nothing,  in  comparison  with 
what  is  to  be  known,  and  what  will  be  known, 
when  that  whicli  is  perfect  is  come,  and  the  \q.\\ 
shall  be  rent.  When  we  would  speak  of  God,  we 
sjjeak  confusedly  and  with  great  uncertainty,  and 
are  soon  at  a  loss,  and  run  a-ground,  not  for  want 
of  matter,  but  for  want  of  words.  As  we  must  al- 
ways begin  with  fear  and  trembling,  lest  we  speak 
amiss,  ( De  Deo  etiam  vera  dicere  fiericulosumest — 
Even  ivhile  affirming  what  is  true  concerning  God, 
•we  incur  risk,  J  so  we  must  conclude  with  shame 
and  blushing,  tor  ha\  ing  spoken  no  better.  Elihu 
himself  had,  for  his  part,  spoken  well  on  God's  be- 
half, and  yet  is  far  trom  expecting  a  fee,  or  think- 
ing that  God  was  beholden  to  him  for  it,  or  that  he 
was  fit  to  be  standing  counsel  for  him,  that  (1.)  He 
is  even  ashamed  of  what  he  has  said;  not  ot  the 
cause,  but  of  his  own  management  of  it.  Shall  it 
be  told  him  that  I  s/ieak?  Shall  it  be  reported  to 
him  as  a  meritorious  piece  of  service,  worthy  his 
notice?  By  no  means,  let  it  never  lie  spoken  of,  for 
he  fears  that  the  subject  has  suffered  by  his  under- 
taking it,  as  a  fine  face  is  wronged  by  a  bad  painter, 
and  his  performance  is  so  far  from  meriting  thanks, 
that  it  needs  pardon.  When  we  ha\  e  done  all  we 
can  for  God,  we  must  acknowledge  that  we  are  un- 
profitable servants,  and  have  nothing  at  all  to  boast 
of.  He  is  afraid  of  saying  any  more.  If  a  ?nan  s/teak, 
if  he  undertake  to  plead,  for  God,  much  more,  if 
he  offers  to  jjlead  against  him,  surely  he  shall  be 
swallowed  u/i.  If  he  speak  presumi)tuously,  (Jod's 
wrath  shall  soon  consume  him;  but  if  ever  so  well, 
he  will  soon  lose  himself  in  the  mystery,  and  be 
overi)owered  by  the  divine  lustre.  Astonishment 
will  strike  him  blind  and  dumb. 

21.  And  now  men  see  not  the  bright  hght 
which  is  in  the  clouds ;  but  the  wind  pass- 
elh  and  cleanseth  them.  22.  Fair  weather 
Cometh  out  of  the  north:  with  God  is  terrible 
majesty.  2.3.  Touching  the  Almighty,  we 
cannot  find   him  out:  he  is  excellent  in 


power,  and  in  judgment,  and  in  plenty  of 
justice :  he  will  not  afflict.  24.  Men  dc 
therefore  fear  him :  he  respecteth  not  any 
that  are  wise  of  heart. 

Elihu  here  concludes  his  discourse  with  some 
short,  but  great,  sayings  concerning  the  glory  of 
God,  as  that  which  he  was  himself  possessed,  and 
desired  to  possess  others,  with  a  holy  awe  of.  He 
speaks  concisely,  and  in  haste,  because,  it  should 
seem,  he  perceived  that  God  was  about  to  take  the 
work  into  his  own  hands. 

1.  He  observes,  that  God,  who  has  said  that  he 
will  dwell  in  the  thick  darkness,  and  7nake  that  his 
/lavilion,  (2  Chron.  vi.  1.  Ps.  x\iii.  11.  )is  in  that 
awful  cliariot  advancing  toward  them,  as  if  he  were 
preparing  his  throne  for  judgment,  surrounded  with 
clouds  and  darkness,  Ps.  xcvii.  2'«9.  He  saw  the 
cloud,  with  a  whirlwind  in  the  bosom  of  it,  coming 
out  of  the  south;  but  now  it  hung  so  thick,  so  black, 
uvcr  their  heads,  that  they  could  none  of  them  see 
the  bright  light,  which  just  before  was  in  the  clouds. 
The  light  of  the  sun  was  now  eclipsed;  this  remind- 
ed him  of  the  darkness,  by  reason  of  which  he 
could  not  speak,  {v.  19.)  and  made  him  afr.ild  to  go 
on,  V.  20.  Thus  the  disciples  /t-nr«/  whe?i  they  en- 
tered into  a  cloud,  Luke  ix.  34.  Yet  he  looks  to 
the  north,  and  sees  it  clear  that  way,  which  gives 
him  hope  that  the  clouds  are  not  gathering  for  a  de- 
luge; they  are  covered,  but  not  surrounded,  with 
them.  He  expects  that  the  wind  will  puss,  (so  it 
may  be  read,)  and  cleanse  them;  such  a  wind  as 
p  issed  over  the  eaith,  to  clear  it  from  the  waters 
of  Noah's  flood;  (Gen.  viii.  1.)  in  token  of  the  re- 
turn of  God's  favour;  and  then  fair  weather  wili 
come  out  of  the  north,  (v.  22.)  and  all  will  be  well. 
God  will  not  always  frown,  nor  contend  for  ever. 

2.  He  hastens  to  conclude,  now  that  God  is  ab(  ut 
to  speak;  and  therefore  delivers  much  in  a  few 
words,  as  the  sum  of  all  that  he  had  been  dis- 
coursing of,  which,  if  duly  considered,  would  n<  l 
only  clench  the  nail  he  had  been  driving,  but  make 
way  for  what  God  would  say. 

(1.)  That  with  God  is  terrible  majesty.  He  is  a 
God  of  glory,  and  such  transcendent  perfection  as 
cannot  but  strike  an  awe  upon  all  his  attendants, 
and  a  terror  upon  all  his  adversaries.  With  (iod  is 
terrible  firaise;  so  some;  for  he  is  fearful  in/iraisea, 
Exod.  XV.  11. 

(2. )  That  when  we  speak  touching  the  Almighty, 
we  must  own  that  we  cannot  find  him  out;  our  finite 
understandings  cannot  comprehend  his  infinite  per- 
fections. Can  we  put  the  sea  into  an  egg-shell? 
We  cannot  trace  the  steps  he  takes  in  his  provi- 
dence.    His  way  is  in  the  sea. 

(3.)  That  he  is  excellent  in  /tower.  It  is  the  ex- 
cellency of  his  power,  that  he  can  do  whatever  he 
pleases,  in  heaven  and  earth.  The  universal  ex- 
tent and  irresistible  force  of  his  power,  are  the  ex- 
cellency of  it;  no  creature  has  an  arm  like  him,  so 
long,  so  sti-ong. 

(4.)  That  iie  is  no  less  excellent  in  wisdom  and 
righteousness;  in  judgment  and  filenty  of  justice; 
else  there  would  be  little  excellency  in  his  power. 
We  may  be  sure  that  he  who  can  do  every  thing, 
will  do  every  thing  for  the  best,  for  he  is  infinitely 
wise;  and  will  not  in  any  thing  do  wrong,  for  he  is 
infinitely  just.  When  he  executes  judgments  upon 
sinners,  yet  there  is  plenty  of  justice  in  it,  and  he 
inflicts  not  more  than  they  deserve. 

(5.)  That  he  will  not  afflict,  that  is,  he  will  not 
afflict  willingly;  it  is  no  pleasure  to  him  to  grieve 
the  children  of  men,  much  less  his  own  children. 
He  never  afflicts  but  when  there  is  cause,  and  when 
there  is  need,  and  he  does  not  overburthen  us  with 
afflictii>n,  but  considers  our  frame.     Sorr.e  reail  it 


JOB,  XXXVIIL 


171 


thus:  "  The  Almighty,  whom  we  cannot  find  out, 
is  great  in  power,  but  he  will  not  afflict  in  judgment, 
and  with  him  is  plenty  of  justice,  nor  is  he  extreme 
to  mark  what  we  do  amiss." 

(6. )  He  values  not  the  censures  of  those  that  are 
wise  in  their  own  conceit;  He  resfiecteth  them  not, 
V.  24.  He  will  not  alter  his  counsels  to  oblige  them, 
nor  can  those  that  prescribe  to  him  prevail  with 
him  to  do  as  they  would  have  him  do.  He  regards 
the  prayer  of  the  humble,  but  not  the  policies  of 
the  crafty.  No,  the  foolishness  of  God  is  wiser  than 
men,  1  Cor.  i.  25, 

Lastly,  From  all  this  it  is  easy  to  infer,  that,  since 
God  is  great,  he  is  greatly  to  be  feared;  nay,  because 
he  is  gracious,  and  will  not  afflict,  men  do  therefore 
fear  him,  for  there  is  forgiveness  with  him,  that  he 
may  be  feared,  Ps.  cxxx.  4.  It  is  the  duty  and 
interest  of  all  men  to  fear  God.  Men  shall  fear  him; 
so  some.  Sooner  or  later,  they  shall  fear  him.  They 
that  will  not  fear  the  Lord  and  his  goodness,  shall 
for  ever  tremble  under  the  pourings  out  of  the  vials 
of  his  wrath. 

CHAP.  XXXVIIL 

In  most  disputes,  the  strife  is,  who  shall  have  the  last  word. 
Job's  friends  had,  in  this  controversy,  tamely  yielded 
it  to  Job,  and  then  he  to  Elihu.  But,  after  all  the 
wranglings  of  the  counsel  at  bar,  the  Jud^e  upon  the 
bench  must  have  the  last  word;  so  God  had  here,  and  so 
he  will  have  in  every  controversy,  for  every  man's  judsj- 
ment  proceeds  from  him,  and  by  his  definitive  sen- 
tence every  man  must  stand  or  fall,  and  every  cause  be 
won  or  lost.  Job  had  often  appealed  to  God,  and  had 
talked  boldly  how  he  would  order  his  cause  before  him, 
and  as  aprince  ivould  he  go  near  unto  him;  but  when  God 
took  the  throne,  Job  had  nothing  to  say  in  his  own  de- 
fence, but  was  silent  before  him.  It  is  not  so  easy  a  mat- 
ter as  some  think  it,  to  contest  with  the  Almighty.  Job's 
friends  had  sometimes  appealed  to  God  too;  Oh  that  God 
would  speak!  ch.  xi.  5.  And  now,  at  length,  God  does 
speak,  when  Job^  by  Elihu's  clear  and  close  arguings, 
was  mollified  a  little,  and  mortified,  and  so  prepared  to 
hear  what  God  had  to  say.  It  is  the  office  of  ministers 
to  prepare  the  way  of  the  Lord.  That  which  the  great 
God  designs  in  this  discourse,  is,  to  humble  Job,  and 
bring  him  to  repent  of,  and  to  recant,  his  passionate, 
indecent,  expressions  concerning  God's  providential 
dealings  with  him;  and  this  he  does  by  calling  upon  Job 
to  compare  God's  eternity  with  his  own  time,  God's  om- 
niscience with  his  own  ignorance,  and  God's  omnipo- 
tence with  his  own  impotency.  I.  He  begins  with  an 
awakening  challenge  and  demand  in  general,  v.  2,  3. 
II.  He  proceeds  in  divers  particular  instances  and  proofs 
of  Job's  utter  inability  to  contend  with  God,  because  of 
his  ignorance  and  weakness;  for,  1.  He  knew  nothing 
of  the  founding  of  the  earth,  v.  4.  .7.  2.  Nothingofthe 
limiting  of  the  sea,  V.  8..  11.  3.  Nothingofthe  morning- 
light,  v.  12. .15.  4.  Nothing  of  the  dark  recesses  of  the 
»ea  and  earth,  v.  16.  -21.  5.  Nothing  of  the  springs  in 
the  clouds,  ( v.  22  .  .  27. )  nor  the  secret  counsels  by  which 
they  are  directed.  6.  He  could  do  nothing  toward  the 
production  of  the  rain,  or  frost,  or  lightning;  (v.  28  . .  30, 
84,  35,  37,  38.)  nothing  toward  the  directing  of  the  stars 
and  their  influences;  (v.  31..  33.)  nothing  toward  the 
making  of  his  own  soul,  v.  36.  And,  lastly,  he  could  not 
provide  for  the  lions  and  the  ravens,  v.  39 . .  41.  If,  in 
these  ordinary  works  of  nature.  Job  v  as  puzzled,  how 
durst  he  pretend  to  dive  into  the  counsels  of  God's  go- 
vernment, and  to  judge  of  them?  In  this,  (as  Bishop 
Patrick  observes, )God  takes  up  the  argument  begun  by 
Elihu,  (who  came  nearest  to  the  truth,)  and  prosecutes 
it  in  inimitable  words,  excelling  his,  and  all  other  men's, 
in  the  loftiness  of  the  style,  as  much  as  thunder  does  a 
whisper. 

l.rr^HEN  the  Lord  answered  Job  out 
JL  of  the  whirlwind,  and  said,  2.  Who 
ts  tliis  that  darkeneth  counsel  by  words 
without  knowledge  ?  3.  Gird  up  now  thy 
loins  like  a  man ;  for  I  will  demand  of  thee, 
and  answer  thou  me. 


Let  us  obser\  e  here, 

1.  Who  speaks;  The  Lord  Jehovah,  not  a  created 
angel,  but  the  Eternal  Word  himself,  the  second 
person  in  the  blessed  Trinity,  for  it  is  he  by  whom 
the  worlds  were  made,  and  that  was  no  other  than 
the  Son  of  God.  The  same  speaks  here  that  after- 
ward spake  from  mount  Sinai.  Here  he  begins  with 
the  creation  of  the  world,  there  with  the  redemp- 
tion of  Israel  out  of  Egypt,  and  from  both  is  infer- 
red the  necessity  of  our  subjection  to  him.  Elihu 
had  said,  God  speaks  to  men,  and  they  do  not  per 
ceive  it;  {ch.  xxxiii.  14.)  but  this  they  could  not  but 
perceive,  and  yet  we  have  a  more  sure  nvord  of  pro- 
phecy, 2  Pet.  i.  19. 

2.  When  he  spake;  Then:  when  they  had  all  had 
their  saying,  and  yet  had  not  gained  their  point, 
then  it  was  time  for  God  to  interpose,  whose  judg- 
ment is  according  to  truth.  Wnen  we  know  not 
who  is  in  the  right,  and  perhaps  are  doubtful  whe- 
ther we  ourselves  are,  this  may  satisfy  us,  That 
God  will  determine  shortly  in  the  valley  of  decision, 
Joel  iii.  14.  Job  had  silenced  his  three  friends,  and 
yet  could  not  convince  them  of  his  integrity  in  the 
main;  Elihu  had  silenced  Job,  and  yet  could  not 
bring  him  to  acknowledge  his  mismanagement  of 
this  dispute;  but  now  God  comes,  and  does  both; 
convinces  Job,  first,  of  his  unadvised  speaking,  and 
makes  him  cry,  Peccavi — /  hax'e  done  wrong;  and, 
having  humbled  him,  he  puts  honour  upon  him,  by 
convincing  his  three  friends  that  they  had  done  him 
wrong.  These  two  things  God  will,  sooner  or  later, 
do  fir  his  people;  he  will  show  them  their  faults, 
that  they  may  be  themselves  ashamed  of  them,  and 
he  will  show  others  their  righteousness,  and  bring 
it  forth  as  the  light,  that  they  may  be  ashamed  of 
their  unjust  censures  of  them. 

3.  How  he  spake;  Out  of  the  whirlivind,  the 
rolling  and  involving  cloud,  which  Elihu  took  no- 
tice of,  ch.  xxxvii.  1,  2,  9.  A  whirlwind  prefaced 
Ezekiel's  vision,  (Ezek.  i.  4.)  and  Elijah's,  1  Kings 
xix.  11.  God  is  said  to  have  his  ivay  in  the  ivhirl- 
wind,  (Nah.  i.  3. )  and,  to  show  thiit  even  the  stormy 
wind  fulfils  his  word,  here  it  was  made  the  vehicle 
of  it.  This  shows  what  a  mighty  voice  God's  is, 
that  it  was  not  lost,  but  perfectly  audible,  even  in 
the  noise  of  a  whirlwind.  Thus  God  designed  to 
startle  Job,  and  to  command  his  attention.  Some- 
times God  answers  his  own  people  in  terrible  cor- 
rections, as  out  of  the  whirlwind,  but  always  in 
righteousness. 

4.  To  whom  he  spake;  He  answered  Jbi,  direct- 
ed his  speech  to  him,  to  convince  him  of  what  was 
amiss,  before  he  cleared  him  from  the  unjust  asper- 
sions cast  upon  him.  It  is  God  only  that  can  effec- 
tually convince  of  sin;  and  those  shall  so  be  humbled, 
whom  he  designs  to  exalt.  Those  that  desire  to 
hear  from  God,  as  Job  did,  shall  certainly  hear  from 
him  at  length. 

5.  What  he  said;  We  may  conjecture  that  Elihu, 
or  some  other  of  the  auditory,  wrote  down  verbatim 
what  was  delivered  out  of  the  whirlwind,  for  we 
find,  (Rev.  x.  4.)  that,  when  the  thunders  uttered 
their  voices,  John  was  prepared  to  write.  Or,  if  it 
was  not  written  then,  yet,  the  penman  of  the  book 
being  inspired  by  the  Holy  Ghost,  we  are  sure  that 
we  have  here  a  very  true  and  exact  report  of  what 
was  said;  The  Spirit  (says  Christ)  shall  bring  to 
your  remembrance,  as  he  did  here,  ivhat  I  have 
said  to  you. 

The  preface  is  very  searching. 

(1.)  God  charges  him  with  ignorance  and  pre- 
sumption in  what  he  had  said;  (v.  2.)  "Who  is  this 
that  talks  at  this  rate?  Is  it  Job^*  What,  a  man? 
That  weak,  foolish,  despicable  creature — shall  he 
pretend  to  prescribe  to  me  what  I  must  do,  or  to 
quarrel  with  me  for  what  I  have  done?  Is  it  Job^ 
What!  my  servant  Job,  a  perfect  and  an  upright 


172 


JOB,  XXXVIII. 


man?  Can  he  so  far  forget  himself,  and  act  unlike 
himself?  Who,  where,  is  he  that  darkens  counnel 
thus  bywords  without  knowledge?  Let  him  show  his 
f:ce  if  he  dare,  and  stand  to  what  he  has  said." 
Note,  Darkening  the  counsels  of  God's  wisdom  with 
our  folly,  is  a  great  affront  and  provocation  to  God. 
Concerning  God's  counsels,  we  must  own  that  we 
are  without  knowledge.  They  are  a  deep  which 
we  cannot  fathom;  we  are  quite  out  of  our  element, 
out  of  our  aim,  when  we  pretend  to  account  for 
them.  Yet  we  are  too  apt  to  talk  of  them  as  if  we 
understood  them,  with  a  great  deal  of  niceness  and 
boldness:  but,  alas!  we  do  but  darken  them,  instead 
of  explaining  them;  we  confound  and  perplex  our- 
selves and  one  another,  when  we  dispute  of  the 
order  of  God's  decrees,  and  the  designs,  and 
reasons,  and  methods,  of  his  operations  of  provi- 
dence and  grace.  A  humble  faith  and  sincere  obe- 
dience shall  see  further  and  better  into  the  secret 
of  the  Lord,  than  all  the  philosophy  of  their  schools, 
and  the  searches  of  science  so  called.  This  first 
word  which  God  spake  is  the  more  observable,  be- 
cause Job,  in  his  repentance,  fastens  upon  it  as  tliat 
which  succeeded  to  humble  him,  ch.  xlii.  3.  This 
he  repeated  and  echoed  to,  as  the  arrow  that  stuck 
fast  in  him;  "I  am  the  fool  that  have  darkened 
counsel."  There  was  some  colour  to  have  turned 
it  upon  Elihu,  as  if  God  meant  him,  for  he  spake 
last,  and  w  :s  speaking  when  the  whirlwind  begin; 
but  Job  applied  it  to  himself,  as  it  becomes  us  to  do, 
when  faithful  reproofs  are  given,  and  not  (as  most 
do)  to  billet  them  upon  other  people. 

(2.)  He  challenges  him  to  give  such  proofs  of  his 
knowledge  as  would  ser\  e  to  justify  his  inquiries 
into  the  divine  counsels;  {v.  3.)  "Gird  up.  now  thy 
loins  like  a  stout  jnan;  prepare  thyself  for  the  en- 
counter; I  will  demand  of  thee,  will  put  some  ques- 
tions to  thee;  and  answer  me,, if  thou  canst,  before 
I  answer  thine."  Tiiose  tliat  go  about  to  call  God 
to  an  account,  must  expect  to  be  catechised  and 
called  to  an  account  themselves,  that  they  may  l)e 
made  sensible  of  theii-  ignorance  and  arrogance. 
God  here  p\its  Job  in  mind  of  \vh  it  he  had  said,  (ch. 
xiii.  22.)  Cull  thou,  and  I  will  ansirer:  "Now 
make  thy  words  good. " 

4.  Where  wast  thou  when  T  laid  the 
foundations  of  the  earth?  declare,  if  thou 
hast  understandinii;.  5.  Who  hath  laid  the 
measures  thereof,  if  thou  knowest?  or  who 
hath  stretched  the  line  upon  it. ^  G.  Where- 
upon are  the  foundations  thereof  fastened.? 
or  who  laid  the  corner-stone  thereof,  7. 
When  the  morninjs-stars  sans;  tOijether,  and 
all  the  sons  of  God  shouted  for  joy?  8.  Or 
who  shut  up  the  sea  with  doors,  when  it 
Drake  forth  an  if  it  had  issued  out  of  th(^ 
wonih?  9.  When  \  mad(>  the  cloud  t!ie 
o;arment  thereof,  and  thick  darkness  a  swad- 
dhni^-hand  for  it,  10.  .\nd  brake  up  for  it 
my  decr(>ed  7>/r/rp,  and  set  bars  and  doors, 
1 1 .  And  said,  Hitherto  shalt  thou  come,  but 
no  further ;  and  here  shall  thy  jiroud  waves 
be  stayed? 

F"r  the  humbling  of  Job,  (iod  here  shows  him 
his  ignorance,  even  cfincerning  the  earth  and  the 
sea.  Thovigh  so  near,  though  so  bulky,  yet  he 
could  give  no  account  of  their  origination;  much 
^ss  of  heaven  above  or  hell  beneath,  which  are  at 
such  a  distance,  or  of  the  several  parts  of  matter 
which  are  so  minute,  and  then,  least  of  all,  of  the 
divine  counsels. 


L  Concerning  the  founding  of  the  earth.  If  he 
have  such  a  mighty  insight,  as  he  pretends  to  have, 
into  the  counsels  of  God,  let  him  give  some  account 
of  the  earth  he  goes  upon,  which  is  given  to  the 
children  of  men. 

1.  Let  him  tell  where  he  was  when  this  lower 
world  was  made,  and  whether  he  was  advising  or 
assisting  in  that  wonderful  work;  {v.  4.)  '^  Where 
wast  thou  when  I  laid  the  foundations  of  the  earth? 
Thy  pretensions  are  high;  canst  thou  pretend  to 
this?  Wast  thou  present  when  the  world  was 
made?"  See  here,  (1.)  The  greatness  and  glory  of 
God;  /  laid  the  foundations  of  the  earth.  This 
pro\  es  him  to  be  the  only  living  and  true  God,  and 
a  God  of  power,  (Isa.  xl.  21.  Jer.  x.  11,  12.)  and 
encourages  us  to  trust  in  him  at  all  times,  Isa.  li. 
13,  16.  (2.)  The  meanness  and  contemptibleness 
of  man;  "JVhere  wast  thou  then?  Thou  that  hast 
made  such  a  figure  among  the  children  of  the  east, 
and  settest  up  for  an  oracle,  and  a  judge  of  the  di- 
vine counsels,  where  wast  thou  when  the  foundations 
of  the  earth  were  laid?"  So  far  were  we  from  hav- 
ing any  hand  in  the  creation  of  the  world,  which 
might  entitle  us  to  a  dominion  in  it,  or  so  much  as 
being  witnesses  of  it,  by  which  we  might  have 
gained  an  insight  into  it,  that  we  were  not  then  in 
being.  The  first  man  was  not,  much  less  were  we. 
It  is  the  honour  of  Christ  that  he  was  present  when 
this  was  done;  (Prov.  viii.  22,  &c.  John  i.  1,  2.) 
but  we  are  of  yesterday,  and  know  nothing.  Let  us 
not,  therefore,  find  fault  with  the  works  of  God, 
nor  prescribe  to  him.  He  did  not  consult  us  in 
making  the  world,  and  yet  it  is  well  made;  why 
should  we  expect,  then,  that  he  should  take  his 
measures  fi-om  us  in  governing  it? 

2.  Let  him  describe  how  this  world  was  made, 
and  give  a  particular  account  of  the  manner  in 
which  this  strong  and  stately  edifice  was  formed 
and  erected;  "Declare,  if  thou  hast  so  much  un- 
derstanding as  thou  fanciest  thyself  to  have,  what 
were  the  advances  of  that  work?"  Those  that  pre- 
tend to  ]ia\  e  understanding  above  others,  ought  to 
give  proof  of  it;  show  me  thy  faith  by  thy  works, 
tliy  knowledge  by  thy  words.  Let  Job  declare,  if 
he  can, 

(1.)  How  the  world  came  to  be  so  finely  framed, 
with  so  much  exactness,  and  such  an  admirable 
symmetry  and  proportion  of  all  the  parts  of  it;  (v. 
5.)  "Stand  forth,  and  tell  who  laid  the  measures 
thereof,  and  stretched  out  the  line  ufion  it.  Wast 
tliou  the  aixhitectthat  formed  the  model,  and  then 
drew  the  dimensions  by  rule  according  to  it?  The 
vast  bulk  of  the  earth  is  moulded  as  regularly  as  if 
it  hid  been  done  by  line  and  measure;  but  who  can 
descri!)e  how  it  was  cast  into  this  figure?  Who  can 
determine  its  circumference  and  di  mieter,  and  all 
the  lines  that  are  drawn  on  the  ten-estrial  globe? 
It  is  to  this  day  a  dispute  whether  the  earth  stands 
still  or  turns  round;*  how  then  can  we  determine 
bv  wh  it  me  isures  it  was  first  formed? 

(2.)  How  it  came  to  be  so  firmly  fixed.  Though 
it  is  hung  upon  nothing,  yet  it  is  established,  that  it 
c  uinnt  be  mo\  ed;  but  who  can  tell  upon  what  the 
fnundations  of  it  are  fastened,  that  it  may  not  sink 
with  its  own  weight,  or  who  laid  the  corner-  st(Mie 
tlicrcof,  that  the  parts  of  it  may  not  fall  asunder? 
T'.  6.  ]rhat  God  docs,  it  shall  be  for  ever;  (Reel. 
iii.  14.)  and  therefore,  as  we  cannot  find  fault  with 
(rod's  work,  so  we  need  not  l)e  in  fear  concerning 
it;  it  will  last,  and  answer  the  end,  the  works  of 
his  providence,  as  well  as  the  work  of  creation;  the 
measures  of  neither  can  ever  be  broken;  and  the 
work  of  redemption  is  no  less  firm,  of  which  Christ 
himself  is  both  the  Foundation  and  the  Corner- 
stone.    The  church  stands  as  fast  as  the  eaith. 

*  Such  a  dlspule,  in  the  prpsont  duy,  scarcely  exi8's,even  among;  the 
vulgar. — Ed. 


JOB,  XXXVIII. 


173 


3.  Let  him  repeat,  if  he  can,  the  songs  of  praise 
which  were  sung;  at  thut  solemnity;  {v.  7.)  ii)/ie?i 
the  moi'iiini^-iitars  sang  together,  the  blessed  angels, 
(the  First-lSorn  of  the  Father  of  light,)  who,  in  the 
morning  of  time,  shone  bright  as  the  morning-star, 
going  immediately  before  the  light  which  God  com- 
manded to  shine  ont  of  darkness  upon  the  seeds  of 
this  lower  wi:rld,  the  earth,  which  was  without  ibim 
and  void.  Tliey  were  the  sons  of  God,  who  shout- 
ed for  joy,  when  they  saw  the  foundations  of  the 
earth  Liid,  because,  though  it  was  not  made  foi- 
them,  but  for  the  children  of  men,  and  though  it 
would  increase  tlieir  work,  and  service,  yet  they 
knew  tliat  tlie  Eternal  Wisdom  and  Word,  whoin 
they  were  to  worship,  (Hcb.  i.  6.)  \\on\d  rejoice  in 
the  habitable  fiarts  of  the  earth,  and  that  nmch  of 
his  deli^-ht  would  be  in  the  sons  of  men,  Prov.  viii. 
31.  The  angels  are  called  the  sons  of  God,  because 
they  l)ear  much  of  his  image,  are  with  him  in  his 
house  above,  and  serve  him  as  a  son  does  his  fa- 
ther. Now  observe  here,  (1.)  The  glory  of  God, 
as  the  Creator  of  the  world,  is  to  I)e  celebrated 
with  joy  and  triumpli  by  all  his  reasonable  creatures; 
for  tiiey  are  qualihed  and  appointed  to  be  tlie  col- 
lectors of  his  praises  from  the  inferior  creatures, 
who  can  praise  him  merely  as  objects  that  exem- 
plify his  workmansliip.  (2.)  The  work  of  angels  is 
to  praise  God;  the  more  we  abound  in  holy,  hum- 
ble, thankful,  joyful  praise,  the  more  we  do  the  will 
of  Gnd  as  they  do  it;  and  whereas  we  are  so  barren 
and  defective  in  praising  God,  it  is  a  comfort  to 
think  that  they  are  doing  it  in  a  better  manner. 
(3.)  They  were  unanimous  in  singing  God's  praises: 
they  sang  together  with  one  accord,  and  there  was 
no  jar  in  their  harmony.  The  sweetest  concerts 
are  in  praising  God.  (4.)  They  all  did  it,  even 
tliose  who  afterward  fell,  and  left  their  first  estate; 
even  those  who  have  praised  God  may,  by  the  de- 
ceicful  power  of  sin,  be  brought  to  blaspheme  him, 
and  yet  God  will  be  etei-nally  jjraised. 

II.  Concerning  the  limiting  of  the  sea  to  the  place 
appointed  for  it,  v.  8,  &c.  This  refers  to  the  third 
day's  work,  when  God  said,  (Gen.  i.  9.)  I.tt  the 
waters  under  the  heaven  be  gathered  together  unto 
one  jilace,  and  it  ivas  so. 

1.  Out  of  the  great  deep  or  chaos,  in  which  eaith 
and  water  were  intermixed,  in  obedience  to  the  di- 
vine command,  the  waters  brea/c  forth  like  a  child 
out  of  the  teeming  womb,  v.  8.  Then  the  waters 
that  had  covered  tlie  deep,  and  stood  al)ove  the 
mountains,  retired  with  precipitation;  at  God's  re- 
buke they  fled,  Ps.  civ.  6,  7. 

2.  This  new-born  babe  is  clothed  and  swaddled, 
V.  9.  The  cloud  is  made  the  garment  thereof,  with 
which  it  is  covered,  and  thick  darkness  (that  is, 
shares  vastly  remote  and  distant  from  one  another, 
and  quite  in  the  dark  one  to  another)  is  a  swaddling- 
band  for  it.  See  with  what  ease  the  great  God 
manages  the  raging  sea;  notwithstanding  the  vio- 
lence of  its  tides,  and  the  strength  of  its  billows,  he 
manages  it  as  the  nui-se  does  the  child  in  swaddling- 
clothes.  It  is  not  said.  He  made  rocks  and  7noun- 
tains  its  swaddling-bands,  but  clouds  and  darkness; 
.something  that  we  are  not  aware  of,  and  would 
think  least  likely  for  such  a  purpose. 

3.  There  is  a  cradle,  too,  provided  for  this  babe; 
I  h rake  ufi  for  it  my  decreed  filace,  V.  10.  Valleys 
were  sunk  fnr  it  in  the  earth,  capacious  enough  to 
receive  it,  and  there  it  is  laid  to  sleep;  if  it  be  some- 
times tossed  with  winds,  that  (as  Hishop  Patrick 
observes)  is  but  the  rocking  of  the  cradle,  which 
makes  it  sleep  the  ftstei".  As  for  the  sea,  so  for 
every  one  of  us,  there  is  a  decreed  place;  for  he 
that  determined  the  times  before  appointed,  deter- 
mined also  the  bounds  of  our  habitation. 

4  This  babe  being  made  unruly  and  dangerous  by 
tne  sin  of  man,  which  was  the  original  of  all  un- 


quietness  and  danger  in  this  lower  world,  there  is 
also  a  prison  pro\  ided  for  it;  bars  and  doors  ere  set, 
V.  10.  And  it  is  said  to  it,  by  way  of  check  to  its 
insolence.  Hitherto  shalt  thou  come,  but  no  further. 
The  sea  is  God's,  for  he  made  it,  he  restrains  it; 
he  sa)s  to  it.  Here  shall  thy  proud  waves  be  stayed, 
V.  11.  This  may  be  considered  as  an  act  of  God's 
power  over  the  sea;  though  it  is  so  vast  a  body,  aTid 
though  its  motion  is  sometimes  extremely  violent, 
yet  God  has  it  under  check;  its  waves  rise  no  high- 
er, its  tides  roll  no  further,  than  God  permits;  and 
it  is  mentioned  as  a  reason  why  we  should  stand  in 
awe  of  (iod,  (Jer.  v.  22.)  and  yet  why  we  should 
encourage  ourselves  in  him  j  for  he  that  stops  the 
noise  of  the  sea,  even  the  noise  of  her  waves,  can, 
when  he  pleases,  still  the  tumult  of  the  people,  Ps. 
Ixv.  7.  It  is  also  to  be  looked  upon  as  an  act  of 
(iod's  mercy  to  the  world  of  mankind,  and  an  in- 
stance of  his  patience  toward  that  provoking  race; 
though  he  could  easily  co\  er  the  earth  again  with 
the  waters  of  the  sea,  (and,  methinks,  every  flow- 
ing tide  twice  a-day  threatens  us,  and  shows  what 
the  sea  could  do,  and  would  do,  if  (iod  would  give 
it  leave,)  yet  he  restrains  them,  being  not  willing 
that  any  should  perish,  and  having  reserved  the 
world  that  now  is,  unto  fire,  2  Pet.  iii.  7. 

12.  Hast  tliou  commanded  the  morning 
since  tiiy  days ;  and  cansed  the  day-spring 
to  know  liis  place  ;  13.  That  it  miglit  take 
iiold  of  the  ends  of  the  eartli,  that  the  wick- 
ed miglit  be  shaken  ont  of  it.^  14.  It  is 
tnrned  as  clay  to  the  seal ;  and  they  stand 
as  a  garment.  15.  And  from  the  wicked 
their  light  is  withholden,  and  the  high  arm 
shall  he  broken.  IG.  Hast  thou  entered 
into  the  springs  of  the  sea?  or  hast  thou 
walked  in  the  search  of  the  depth?  17. 
Have  the  gates  of  death  b6;en  opened  unto 
thee?  or  hast  thou  seen  the  doors  of  the 
shadow  of  death?  1 8.  Hast  thou  perceived 
the  breadth  of  the  earth?  declare,  if  thou 
knowest  it  all.  19.  Where  is  the  way 
when',  light  dwelleth?  and  r/5  y?>/- darkness, 
where  h  the  place  thereof,  20.  T'iiat  thou 
shouklest  take  it  to  the  bound  thereof,  and 
that  thou  shouldest  know  the  paths  to  the 
house  thereof?  21.  Knowest  thou  zV,  be- 
cause thou  wast  then  born?  or  because  t.he 
number  of  thy  days  is  great?  22.  Hast 
thou  entered  into  the  treasures  of  the  snow, 
or  hast  thou  seen  the  treasures  of  the  hail, 
23.  Which  I  have  reserved  against  the  time 
of  trouble,  against  the  day  of  battle  and 
war?  24.  By  what  way  is  the  liglit  parted, 
nihich  scattereth  the  east  wind  upon  the 
earth? 

The  Loi'd  here  proceeds  to  ask  Job  many  con- 
founding questions,  to  con\ince  him  of  his  igniranre, 
and  so  to  shame  him  for  his  folly  in  prescribing  to 
God.  If  we  will  but  try  ourselves  with  such  inter- 
rogatoi'ies  as  these,  we  shall  soon  be  brought  to  own 
that  what  we  know  is  nothing  in  comparison  with 
what  we  know  not. 

Job  is  here  challenged  to  give  an  account  of  six 
things. 

I.  Of  the  spi'ings  of  the  morning,  the  day-spring 
from  on  high,  r.  12' -15.  As  there  is  no  visible  be- 
ing of  which  we  may  be  more  firmly  assured  that 


174 


JOB,  XXXVIii. 


it  is,  so  there  is  none  which  we  are  more  puzzled 
in  describing,  nor  more  doubtful  in  determining 
what  it  is,  than  the  light.  We  welcome  the  morn- 
ing, and  are  glad  of  the  day-spring;  but,  1.  It  is  not 
commanded  since  our  days,  but  what  it  is,  it  was 
long  before  we  were  bmi,  so  tliai  it  was  iicitlier 
made  by  us,  nor  designed  piimarily  for  us,  but  we 
tike  it  as  we  find  it,  and  as  the  many  generations 
had  it  that  went  before  us.  Tlie  day-spring  knew 
its  place  befoi'e  we  knew  ours,  for  we  are  but  of 
yesterday.  2.  It  was  not  we,  it  was  not  any  man, 
that  commanded  the  morning-light  at  first,  or  ap- 
pointed the  place  of  its  springing  up  and  shining 
forth,  or  the  time  of  it.  The  constant  and  regular 
succession  of  day  and  night,  was  no  contrivance  of 
ours,  it  is  the  glory  of  God  that  it  shows,  and  his 
handy-work,  not  ours,  Ps.  xix.  1,  2.  3.  It  is  quite 
out  of  our  power  to  alter  this  course;  ^' Hast  thou 
countermanded  the  moi-ning  since  thy  days?  Hast 
thou  at  any  time  raised  the  morning  light  sooner 
than  its  appointed  time,  to  serve  thy  purpose,  when 
thou  hast  waited  for  the  morning;  or  ordered  the 
day-spring  for  thy  convenience  to  any  other  place 
than  its  own?  No,  never.  Why  then  wilt  thou 
pretend  to  direct  the  divine  counsels,  or  expert  to 
]i  ive  the  metliods  of  Piovidence  altered  in  favour 
of  thee?"  We  may  as  soon  break  the  covenant  of 
the  day  and  of  the  night,  as  any  part  of  God's  co- 
ven tnt  with  his  peoplt- ,  and  particularly  that,  I  will 
chasten  them  with  the  rod  of  men.  4.  It  is  God 
th  tt  has  appointed  the  day-spring  to  visit  tlie  earth, 
and  diffuses  the  morning-light  through  the  air, 
which  receives  it  as  readily  as  the  clay  does  the 
seal,  {v.  14.)  immediately  admitting  the  impres- 
sions '  f  it,  so  as  of  a  sudden  to  be  all  o.  er  enlight- 
ened bv  it,  as  the  seal  stamps  its  image  on  the  wax; 
and  they  stand  as  a  garment,  or  as  if  they  were 
clothed  with  a  garment.  The  earth  p'lts  on  anew 
face  every  morning,  and  dresses  itself  as  we  do, 
puts  on  light  as  a  garment,  and  is  then  to  be  seen. 
5.  This  is  m  ide  a  terror  to  p .  il-dners.  Nothing  is 
more  comfortable  to  mankind  th m  the  light  of  the 
morning;  it  is  pleasant  to  the  eyes,  it  is  servicea- 
ble to  life  and  the  business  of  it,  and  the  fa\  our  of 
it  is  universallv  extended,  for  it  takes  hold  of  the 
ends  of  the  earth;  and  we  should  dwel',  in  our 
hvmns  to  the  light,  on  its  advantages  to  the  earth; 
butCrod  here  observes  howunwehome  it  is  t)  those 
tliat  do  evil,  and  therefore  hate  the  light.  God 
makes  the  light  a  minister  of  liis  justice,  as  well  as 
of  his  mercv;  it  is  designed  to  shake  the  wicked  out 
of  the  earth,  and  for  tliat  purpose  it  takes  hold  of  the 
ends  of  it,  as  we  take  hold  of  the  ends  of  a  g.irment 
to  shake  the  dust  and  moths  out  of  it.  Job  had  ob- 
served what  a  terror  the  morning-light  is  to  crimi- 
nals, because  it  discovers  them,  {ch.  xxiv.  13,  &c.) 
and  G'ld  here  seconds  the  observation,  and  asks 
him,  whether  the  world  was  indebted  to  him  for 
that  kindness?  No,  the  great  Judge  of  the  world 
sends  fortli  the  beams  of  the  morning-light,  as  his 
messengers  to  detect  criminals,  that  they  may  not 
only  be  defeated  in  their  purposes,  and  put  to 
shame,  but  that  thev  mav  be  brought  to  condign 
punishment,  {v.  15.)  that  their  light  may  be  with- 
holdcn  from  them,  that  is,  that  they  may  lose  their 
comfort,  their  confidence,  their  liberties,  their  lives, 
and  th-it  their  higli  arm,  which  they  have  lifted  up 
against  God  and  man,  may  be  broken,  and  they  de- 
prived ot  their  power  to  do  mischief  Whether 
what  is  Vicre  said  of  the  morning-light,  was  design- 
ed to  represent,  as  in  a  figure,  the  light  of  the  gos- 
pel of  Christ,  and  to  give  a  tvpe  of  it,  I  will  not  say ; 
but  I  am  sure  it  may  serve  to  put  us  in  mind  of  the 
encomiums  given  to  the  gospel  just  at  the  rising  of 
its  niornin!;-star,  bv  Zecharias,  (Luke  i.  7<S. )  Rv 
the  tender  nvrcy  of  our  God,  the  dav-sfiring  from 
on  high  has  visited  us,  to  gix'c  light  to  them  that  sit 


in  darkness,  whose  hearts  are  turned  to  it  as  clay  to 
the  seal,  2  Cor.  iv.  6.  The  virgin  Mary  too,  (Luke 
i.  51.)  shows  that  God,  in  his  gospel,  has  showed 
strength  with  his  arm,  scattered  the  proud,  and  put 
down  the  mighty,  by  that  light  which  he  designed 
to  shake  the  wicked,  to  shake  wickedness  itself  ou* 
of  the  earth,  and  break  its  high  arm. 

II.  Of  the  springs  of  the  sea;  {v.  16.)  "Hast  thou 
entered  into  them,  or  hast  thou  walked  in  the  search 
of  the  depth?  Knowest  thou  what  lies  in  the  bottom 
of  the  sea,  the  treasures  there  hid  in  the  sands?  Or 
canst  thou  give  an  account  of  the  rise  and  (riginal 
of  the  waters  of  the  sea.^  Vapours  are  c(mtinuallv 
exhaled  out  of  the  sea.  Dost  thou  know  how  the 
recruits  are  raised,  by  which  it  is  continually  sup- 
plied? Rivers  are  constantlv  poured  into  the  .sea 
Dost  thou  know  how  they  are  continually  discharg- 
ed, so  as  not  to  overflow' the  earth?  Art  thou  ac- 
quainted with  the  secret  subterraneous  passages  by 
which  the  waters  circulate?"  God's  wav,  in  the 
government  of  the  world,  is  said  to  be  in  the  sea, 
and  in  the  great  waters,  (Ps.  Ixxvii.  19.)  intimating 
that  it  is  hid  from  us,  and  not  to  be  pried  into  bv  us. 

III.  Of  the  gates  of  death ;  Have  those  been  ofien  to 
thee?  V.  16.  Death  is  a  grand  secret.  1.  We  know  not 
beforeh  md  when  and  how,  and  by  what  means,  weor 
others  shall  be  brought  to  death;  by  what  road  we 
must  go  the  way  whence  we  shall  not  return;  what 
dise  ise  or  what  disaster  will  be  the  door  to  let  us  into 
the  house  appointed  for  all  living;  Man  knows  not 
his  time.  2.  We  cannot  describe  what  death  is,  how 
t' .e  knot  is  untied  between  body  and  soul,  nor  how  the 
spirit  of  a  mayi  goes  upward,  (Eccl.  iii.  21. )  to  be  we 
know  not  what,  and  live  we  know  not  how,  as  Mr. 
Norris  expresses  it;  with  what  dreadful  curiosity 
(says  he)  does  the  soul  launch  out  into  the  vast  ocean 
of  eternity,  and  resign  to  an  untried  abvss!  Let  us 
make  it  sure  that  the  gates  of  heaven  shall  be  opened 
to  us  on  the  other  side  death,  and  then  we  need  not 
fear  the  opening  of  the  gates  of  death,  though  it  is  a 
way  we  are  to  go  but  once.  3.  We  have  r.o  corres- 
pondence at  all  with  separate  souls,  nor  any  acquain- 
tance with  their  state.  It  is  an  unknown,  undiscover- 
ed, region  to  which  they  are  removed,  we  can  neither 
hear  from  them,  nor  send  to  them.  While  we  are 
here  in  a  world  of  sense,  Ave  speak  of  the  world  of 
spirits,  as  blind  men  do  of  colours,  and  when  we 
remove  thither,  shall  be  amazed  to  find  how  much 
we  are  mistaken. 

IV.  Of  the  In-eadth  of  the  earth;  {v.  18.)  Hast 
thou  perceived  that?  The  knowledge  of  this  might 
seem  most  level  to  him,  and  within  his  reach;  yet 
he  is  challenged  to  declare  this,  if  he  can.  We  have 
our  residence  on  the  earth,  Ciod  has  given  it  to  the 
children  of  men;  but  who  ever  surveyed  it,  or  could 
give  an  account  of  the  number  of  its  acres?  It  is  but 
a  point  to  the  universe;  yet,  small  as  it  is,  we  can- 
not be  exact  in  declaring  the  dimensions  of  it.  Job 
had  never  sailed  round  the  world,  nor  any  before 
him;  so  little  did  men  know  the  breadth  of  the 
earth,  that  it  was  but  a  few  ages  ago  that  the  v;ist 
continent  of  America  was  discovered,  which  had, 
time  out  of  mind,  lain  hid.  The  divine  perfec 
tion  is  longer  than  the  earth,  and  broader  than  the 
sea;  it  is  therefore  presumption  for  us,  who  perceive 
not  the  breadth  of  the  earth,  to  dive  into  the  depth 
of  God's  counsels. 

V.  Of  the  place  and  way  of  light  nnd  darsknes. 
Of  the  dav-spring\\Q\\'M\  spoken  before,  {v.  12.) 
and  he  returns  to  speak  of  it  again;  (i'.  19.)  JVhere 
if  the  way  where  light  dv.'ells?  And  again,  {v.  24.) 
By  what  wail  is  the  light  parted?  He  cliallenges 
him  to  df  «CT-ibe, 

1.  How  the  light  and  darkness  were  at  first  made; 
when  God,  in  the  betrinnine,  first  spread  darkness 
upon  the  ficerf  the  deep,  and  afterw  -rd  command- 
ed the  light  to  shine  out  if  darkness,  by  that  mights 


JOB,  XXXVIIl. 


word,  Let  there  be  light,  was  Job  a  witness  to  the 
order,  to  the  operation?  can  he  tell  where  the  foun- 
tains of  light  and  darkness  are,  and  where  those 
mighty  princes  keep  their  courts  distinct,  while  in 
one  world  they  rule  alternately?  Though  we  long 
ever  so  much  either  for  the  shining  forth  of  the 
morning,  or  the  shadows  of  the  evening,  we  know 
not  whither  to  send,  or  go,  to  fetch  them,  nor  can 
tell  the  fiaths  to  the  house  thereof,  v.  20.  We  were 
not  then  born,  nor  is  the  number  of  our  days  so 
great,  that  we  can  describe  the  birth  of  that  first- 
born of  the  visible  creation,  v.  21.  Shall  we  then 
undertake  to  discourse  of  God's  counsels,  which 
were  from  eternity,  or  to  find  out  the  paths  to  the 
house  thereof,  to  solicit  for  the  alteration  of  them? 
God  glories  in  it,  that  he  forms  the  light  and  creates 
the  darkness;  and,  if  we  must  take  those  as  we  find 
them,  take  those  as  they  come,  and  quarrel  with 
neither,  but  make  the  best  of  both,  then  we  must, 
in  like  manner,  accommodate  ourselves  to  the  peace 
and  the  evil  which  God  likewise  created,  Isa.  xlv.  7. 

2.  How  they  still  keep  their  turns  interchange- 
ably. It  is  God  that  makes  the  outgoings  of  the 
morning  and  of  the  evening  to  rejoice;  (Ps.  Ixv.  8.) 
foi-  it  is  his  order,  and  no  order  of  ours,  that  is 
executed  by  the  outgoings  of  the  morning-light,  and 
the  darkness  of  the  night.  We  cannot  so  much  as 
tell  whence  they  come,  or  whither  they  go,  {v.  24.) 
By  ivhat  way  is  the  light  parted  in  the  morning, 
when,  in  an  instant,  it  shoots  itself  into  all  parts  of 
the  air  above  the  horizon,  as  if  the  moi  ning-light 
fiew  upon  the  wings  of  an  east-wind,  so  swiftly,  so 
strongly,  as  it  carried,  scattering  the  darkness  of 
the  night,  as  the  east-wind  does  the  clouds?  Hence 
we  read  of  the  wings  of  the  morning,  (Ps.  cxxxix. 
9. )  on  which  the  light  is  conveyed  to  the  uttermost 
fiarts  of  the  sea,  and  scattered  like  an  east-wind 
■ifion  the  earth.  It  is  a  marvellous  change,  that 
passes  over  us  every  morning  by  the  return  of  the 
light,  and  every  evening  by  the  return  of  the  dark- 
ness; but  we  expect  them,  and  so  they  are  no  sur- 
prise or  uneasiness  to  us.  If  we  would,  in  like  man- 
ner, count  upon  changes  in  our  outward  condition, 
we  should  neither  in  the  biightest  noon  count  upon 
perpetual  day,  nor  in  the  darkest  midnight  despair 
of  the  return  of  the  morning.  God  has  set  the  one 
over  against  the  other,  like  the  day  and  night;  and 
so  must  we,  Eccl.  vii.  14. 

VI.  Of  the  treasures  of  the  snow  and  hail;  {v. 
22,  23.)  "  Hast  thou  entered  into  those,  and  taken 
a  view  of  them?"  In  the  clouds  the  snow  and  hail 
are  generated,  and  thence  they  come  in  such  abun- 
dance, that  one  would  think  there  were  treasures 
of  them  laid  up  in  store  there,  whereas  indeed  they 
are  produced  extempore,  as  I  may  say,  and  pro  re 
nata — on  the  occasion.  Sometimes  they  come  so  op- 
portunely, to  serve  the  purposes  of  Providence,  in 
God's  fighting  for  his  people,  and  against  his  and 
their  enemies,  that  one  would  think  they  were  laid 
up  as  magazines,  or  stores  of  arms,  ammunition, 
and  provisions,  against  the  time  of  trouble,  the  day 
of  battle  and  war;  when  God  will  either  contend 
with  the  world  in  general,  as  in  the  deluge,  when 
the  windows  of  heaven  were  opened,  and  the  waters 
fetched  out  of  these  treasures  to  drown  a  wicked 
world,  that  waged  war  with  Heaven,  or  with  some 
particular  persons  or  parties,  as  when  God  out  of 
these  treasuies  fetched  great  hail-stones  where- 
witli  to  fight  against  the  Canaanites,  Josh.  x.  11.  See 
what  folly  it  is  to  strive  against  God,  who  is  thus 
prepared  for  battle  and  war,  and  how  much  it  is 
our  interest  to  make  our  peace  with  him,  and  to 
keep  ourselves  in  his  love!  God  can  fight  as  efFec- 
lually  with  snow  and  hail,  if  he  pleases,  as  with 
thunder  and  lighcning,  or  the  sword  of  an  angel. 

25.  Who  hath  divided  a  water-course  for 


175 

the  overflowing  of  waters  ;  or  a  way  for  the 
hghtning  of  timnder ;  26.  To  cause  it  to  rain 
on  the  earth,  ichere  no  man  is  ;  nn  the  wil- 
derness, wherein  there  is  no  man ;  27.  To 
satisfy  the  desolate  and  waste  ground,  and 
to  cause  the  hud  of  the  tender  herb  to  sprine; 
forth.?  28.  Hath  the  rain  a  father?  or 
who  hath  begotten  the  drops  of  dew  ?  29. 
Out  of  whose  womb  came  the  ice  ?  and  the 
hoary  frost  of  heaven,  who  hath  gendered 
it  ?  30.  The  waters  are  hid  as  trith  a  stone, 
and  the  face  of  the  deep  is  frozen.  31 .  Canst 
thou  bind  the  sweet  influences  of  Pleiades, 
or  loose  the  bands  of  Orion  ?  32.  Canst 
thou  bring  forth  Mazzaroth  in  his  season*? 
or  canst  thou  guide  Arcturus  with  his  sons  ? 
33.  Knowest  thou  the  ordinances  of  heaven  ? 
canst  thou  set  the  dominion  thereof  in  the 
earth  ?  34.  Canst  thou  lift  up  thy  voice  to 
the  clouds,  that  abundance  of  waters  may 
cover  thee  ?  35.  Canst  thou  send  lightnings, 
that  they  may  go,  and  say  unto  thee.  Here 
we  are  ?  36.  Who  hath  put  wisdom  in  the 
inward  parts  ?  or  who  hath  given  under- 
standing to  the  heart  ?  37.  Who  can  num- 
ber the  clouds  in  wisdom  ?  or  who  can  stay 
the  bottles  of  heaven,  38.  When  the  dust 
groweth  into  hardness,  and  the  clods  cleave 
fast  together  ?  39.  Wilt  thou  hunt  the  prey 
for  the  lion  ?  or  fill  the  appetite  of  the  young 
lions,  40.  W^hen  they  couch  in  their  dens, 
and  abide  in  the  covert  to  lie  in  wait  ?  41. 
Who  provideth  for  the  raven  his  food  I  when 
his  young  ones  cry  unto  God,  they  wander 
for  lack  of  meat. 

Hitherto,  God  had  put  such  questions  to  Job,  as 
were  proper  to  convince  him  of  his  ignorance  and 
short-sightedness.  Now,  he  comes,  in  the  same 
manner,  to  show  his  impotency  and  weakness.  As 
it  is  but  little  that  he  knows,  and  therefore  he  ought 
not  to  arraign  the  divine  counsels,  so  it  is  but  little 
that  he  can  do,  and  therefore  he  ought  not  to  op- 
pose the  proceedings  of  Providence.  Let  him  con- 
sider what  great  things  God  does,  and  try  whether 
he  can  do  the  like,  or  whether  he  thinks  himself  an 
equal  match  for  him. 

I.  God  has  thunder,  and  lightning,  and  rain,  and 
frost,  at  command,  but  Job  has  not,  and  therefore 
let  him  not  dare  to  compare  with  God,  or  to  contest 
with  him.  Nothing  is  more  uncertain  than  what 
weather  it  shall  be,  nor  more  out  of  our  reach  to 
appoint;  it  shall  be  what  weather  pleases  God,  not 
what  pleases  us,  unless,  as  becomes  us,  whatever 
pleases  God,  pleases  us.  Concerning  this,  observe 
here, 

1.  How  great  God  is.  (1.)  He  has  a  sovereign 
dominion  over  the  waters,  has  appointed  them  their 
course,  even  then  when  they  seem  to  overflow,  and 
to  be  from  under  his  check,  -v.  25.  He  has  divided  a 
water-course,  directs  the  rain  where  to  fall,  even 
when  the  shower  is  most  violent,  with  as  much  cer- 
tainty as  if  it  were  conveyed  by  canals  or  conduit- 
pipes.  Thus  the  hearts  of  kings  are  said  to  be  in 
God's  hand;  and,  as  the  rains,  those  rivers  of  God, 
he  turns  them  whithersoever  he  will.  Every  drop 
goes  as  it  is  directed.    God  has  sworn,  that  tlie  wa- 


176 


JOB,  XXXVIII. 


terii  ofJSfoah  shall  no  more  return  to  cover  the  earth; 
and  we  see  that  he  is  able  to  make  good  what  he 
has  jn-omised,  for  he  has  the  rain  in  a  water-course. 
(2.)  He  lius  dominion  over  the  lightning  and  the 
thunder,  which  go  not  at  random,  but  in  the  way 
that  lie  directs  them.  They  are  mentioned  here, 
because  \\e.  firepares  the  lightiiini^s  for  therabi,  Ps. 
cxxxv.  7.  Let  not  those  that  tear  God,  be  afraid 
of  the  lightning  or  the  thunder,  for  tliey  are  not 
blind  bullets,  but  go  the  way  that  God  iiimself  di- 
rects them,  who  means  no  huit  to  them.  (3.)  In 
direciing  the  course  of  the  rain,  he  does  not  neglect 
the  wilderness,  the  desert  land,  (r.  26,  27.)  ivhere 
no  man  is:  [1.]  No  man  to  be  employed  in  taking 
care  of  the  productions.  God's  providence  reaches 
further  than  man's  industry;  if  he  had  not  more 
kindness  for  many  of  the  inferior  creatures  than 
man  has,  it  would  go  ill  with  them.  God  can  make 
the  earth  fruitful,  w.thout  any  art  or  i)ains  of  ours; 
(Gen.  ii.  5,  6.)  when  ihere  was  not  a  man  to  till  the 
ground,  yet  there  wint  up  a  mist,  and  watered  it. 
but  we  cannot  make  it  fruitful  without  God,  it  is  he 
that  gives  the  increase.  [2.]  Where  there  is  no 
man  to  be  provided  for,  or  to  take  the  benefit  of  the 
fruits  that  are  produced.  Though  God  does  with 
very  peculiar  favour  visit  and  regard  man,  yet  he 
does  not  o\  erlook  the  inferior  creatures,  but  causes 
the  dud  of  the  tender  herb  to  spring  forth  for  food 
for  all  flesh,  as  well  as  for  he  service  of  man.  Even 
the  wild  asses  shall  have  their  thirst  quenched,  Ps. 
civ.  11.  God  has  enough  for  all,  and  wonderfully 
provides  even  for  those  creatures  that  man  neither 
has  service  from,  nor  makes  provision  for.  (4.)  He 
is,  in  a  sense,  the  Father  of  the  rain,  v.  28.  It  has 
no  other  father.  He  produces  it  by  his  power,  he 
governs  and  directs  it,  and  makes  what  use  he 
pleases  of  it.  Even  the  small  drops  of  the  dew 
he  distils  upon  the  earth,  as  the  God  of  nature, 
and,  as  the  God  of  grace,  rains  righteousness 
upon  us,  and  is  himself  as  the  dew  unto  Israel; 
see  Hos.  xiv.  5,  6.  Mic.  v.  7.  (5.)  The  ice  and  the 
frost,  by  which  the  waters  are  congealed,  and  the 
earth  incrustated,  are  produced  by  his  providence, 
V.  29,  30.  These  are  very  common  things,  which 
lessens  the  strangeness  of  them.  But,  considering 
what  a  change  is  made  by  them  in  a  very  little 
time,  how  the  waters  are  hid  as  with  a  stone,  as 
with  a  grave-stone,  laid  upon  them;  (so  thick,  so 
strong,  is  the  ice  that  covers  them,  and  the  face 
even  of  the  deep  is  sometimes  frozen;)  we  may  well 
ask,  "Out  of  whose  womb  came  the  ice  ?  What 
created  power  could  produce  such  a  wonderful 
work?"  No  power  but  that  of  the  Creator  himself. 
Frost  and  snow  come  from  him,  and  therefore 
should  lead  our  thoughts  and  meditations  to  him 
who  doeth  such  great  things,  past  finding  out.  And 
we  shall  the  more  easily  bear  the  inconveniencies 
of  winter  weather,  if  we  learn  to  make  this  good 
use  of  it. 

2.  Observe,  How  weak  man  is;  can  he  do  such 
flings  ^;s  these?  Could  .lob?  No,  v.  34,  35.  (1.) 
He  cannot  command  one  shower  of  rain  for  the  re- 
lief of  himself  or  his  friends;  "  Cansf  thou  lift  u/i 
thy  voice  to  the  clouds,  those  bottles  of  hea\  en,  that 
ahundarice  rf  waters  may  rover  thee,  to  water  thv 
fields  when  tluv  are  dry  and  parched?"  If  we  lift 
up  our  voice  to  G^xl,  to/iray  for  rain,  wem  lyhave  it; 
(Zech.  X.  1. )  but  if  we  lift  up  our  voice  to  the  clouds, 
to  demand  it,  they  will  soon  tell  us  they  are  not  at 
our  beck,  and  we  shall  go  without  it,  Jer.  xiv.  22. 
The  heavens  will  not  hear  the  earth,  unless  God 
heir  them,  Hos.  ii.  21.  See  what  poor,  indigent, 
depending,  cretitures  we  are;  we  cannot  do  without 
rain,  nor  can  we  have  it  when  we  will.  (2.)  He 
cannot  commission  one  flash  of  lightning,  if  he  had  a 
mind  to  make  use  of  it  for  the  terror  of  his  enemies; 
(v.  15.)  *'  Canst  thou  send  lightnings,  that  they  may 


go  on  thine  errand,  and  do  the  execution  thou  wish 
est  for?  Will  thev  come  at  thy  call,  and  say  unto 
thee.  Here  we  are?"  No,  the  ministers  of  God's 
wrath  will  not  be  ministers  of  ours.  Why  shr.uld 
they,  since  the  ivrath  of  ma7i  works  not  the  righle- 
ousness  of  God  y    See  Luke  ix.  55. 

II.  God  has  the  stars  of  heaven  under  his  ccim- 
mand  and  cognizance;  we  have  not.  Our  medita- 
tions are  now  to  rise  higher,  far  abo\  e  the  ch  uds, 
to  the  glorious  lights  above.  He  mentions,  not  the 
planets,  which  move  in  lower  orbs,  but  the  fixed 
stars,  which  are  nuich  higher.  It  is  supposed  tliat 
they  have  an  influence  upon  this  eartli,  notwith- 
standing their  vast  distance;  not  upon  the  minds  of 
men,  or  the  events  of  providence,  (men's  fate  is  not 
determined  by  their  stars,)  but  upon  the  ordinary 
course  of  n  iture;  they  are  set  for  signs  and  seas:  ns, 
for  days  and  years,  Cien.  i.  14.  And  if  the  stars 
have  such  a  dominion  over  this  earth,  {v.  33.) 
though  they  ha\  e  their  place  in  the  heavens,  and 
are  but  mere  matter,  much  more  has  He  who  is 
their  Maker,  and  ours,  and  who  is  an  Eternal 
Mind.  Now  see  how  weak  we  are,  1.  W^e  cannot 
alter  the  influences  of  the  stars,  (t-.  31.)  not  theirs 
that  are  instrumental  to  produce  the  pleasures  of 
the  spring;  Canst  thoti  bind  the  niveet  influences  of 
Pleiades.^- — the  seven  stars,  that  constellation  which 
lies  in  so  small  a  compass,  (none  in  less,)  and  yet 
sheds  very  benign  influences  upon  the  eaith.  Nor 
can  we  alter  theirs  that  introduce  the  rigour  of  the 
winter;  Canst  thou  loose  the  bands  of  Orion? — thi'.t 
magnificent  constellation  which  makes  so  great  a 
figure,  (none  greater,)  and  dispenses  rough  and  un- 
pleasing  influences,  which  we  cannot  control  or 
repel.  Both  summer  and  winter  will  have  their 
course;  God  can  change  them  when  he  pleases,  can 
make  the  spring  cold,  and  so  bind  the  sweet  in- 
fluences of  Pleiades,  and  the  winter  warm,  and  so 
loose  the  bands  of  Orion;  but  we  cannot.  2.  It  is 
not  in  our  power  to  order  the  motions  of  the  stars, 
nor  are  we  entrusted  with  the  conduct  of  them. 
God,  who  ca//s  the  stars  by  their  names,  (Ps.  cxlvii. 
4. )  calls  them  forth  in  their  respective  seasons,  ap- 
points them  the  time  of  their  rising  and  setting;  but 
this  is  not  in  our  province,  we  cannot  bring  forth 
Mazzaroth — the  stars  in  the  southern  signs,  nor 
guide  Arcturus — those  in  the  northern,  v.  32.  (iod 
can  bring  forth  the  stars  to  battle,  (as  he  did  when 
in  their  courses  they  fought  against  Sisera,)  and 
guide  them  in  the  attacks  they  are  ordered  to  make; 
but  man  cannot  do  so.  3.  We  are  not  only  uncon- 
cerned in  the  government  of  the  stars,  (the  goveiT,- 
ment  they  are  under,  and  the  government  they  are 
intrusted  with,  for  they  both  rule  and  are  ruled,) 
but  utterly  unacquainted  with  it;  we  knovj  not  the 
ordinances  of  heaven,  v.  33.  So  far  are  we  from 
being  able  to  change  them,  that  we  can  give  no  ac- 
count of  them:  they  are  a  secret  to  us.  Shall  we 
then  pretend  to  know  God's  counsels,  and  the  rea- 
sons of  them?  If  it  were  left  to  us  to  set  the  dr- 
minion  of  the  stars  upon  the  earth,  we  should  soon 
lie  at  a  loss.  Shall  we  then  teach  God  how  to 
govern  the  world? 

III.  God  is  the  Author  and  Gi\  er,  the  Father 
and  Fountain,  of  all  wisdom  and  understanding,  v. 
36.  The  souls  of  men  are  nobler  and  more  excel- 
lent beings  than  the  stars  of  heaven  themselves,  and 
shine  brighter.  The  powers  and  faculties  of  reason 
with  which  man  is  endued,  and  the  w(  nderful  pet- 
f  )rmances  of  thought,  brings  him  into  some  alliance 
to  the  blessed  angels;  and  whence  comes  this  light, 
but  from  the  Father  of  lights?  Who  else  has  j)ut 
wisdom  into  the  inward  parts  of  man,  and  given  un- 
derstanding to  the  heartr  1.  The  rational  soul  it- 
self, and  its  capacities,  come  from  him  as  the  Ci<(! 
of  nature,  for  he  forms  the  spirit  of  man  within  him. 
We  did  not  make  our  own  souls,  nor  can  we  dc- 


JOB,  XXXIX. 


177 


scribe  how  they  act,  or  how  they  are  united  to  our 
bodies.  He  only,  that  made  them,  knows  them, 
and  knows  how  to  manage  them.  He  fashioneth 
men's  hearts  alike  in  some  things,  and  yet  unlike  in 
others.  2.  True  wisdom,  with  its  furniture  and 
improvement,  comes  from  him  as  the  God  of  grace, 
and  the  Father  of  eveiy  good  and  perfect  gift. 
Shall  we  pretend  to  be  wiser  than  God,  who  have 
all  our  wisdom  from  him?  Nay,  shall  we  pretend  to 
be  wise  above  our  sphere,  and  beyond  the  limits 
which  he  that  gave  us  our  understanding  sets  to  it? 
He  designed  we  should  with  it  serve  God,  and  do 
our  duty,  but  never  intended  we  should  with  it  set 
up  for  directors  of  the  stars  or  the  lightning. 

IV.  God  has  the  clouds  under  his  cognizance  and 
government,  but  so  have  not  we,  v.  37.  Can  any 
man,  with  all  his  wisdom,  undertake  to  number  the 
clouds?  or  (as  it  may  be  read)  to  declare  and  de- 
scribe the  nature  of  them?  Though  they  are  near 
Uo,  in  our  own  atmosphere,  yet  we  know  little  more 
of  them  than  of  the  stars  which  are  at  so  great  a 
distance.  And  when  the  clouds  have  poured  down 
rain  in  abundance,  so  that  the  dust  grows  i/ito  solid 
mire,  and  the  clods  cleave  fast  together,  {v.  38. ) 
•cvho  can  stay  the  bottles  of  heaven  ?  Who  can  stop 
them,  that  it  may  not  always  rain?  The  power  and 
goodness  of  God  are  herein  to  be  acknowledged, 
that  he  gives  the  eai'th  rain  enough,  but  does  not 
surfeit  it;  softens  it,  but  does  not  drown  it;  makes 
it  fit  for  the  plough,  but  not  unfit  for  the  seed.  As 
we  cannot  command  a  shower  of  rain,  so  we  cannot 
command  a  fair  day,  without  God;  so  necessary,  so 
constant,  is  our  dependence  upon  him. 

V.  God  provides  food  for  the  inferior  creatures, 
and  it  is  by  his  providence,  not  by  any  care  or  pains 
of  ours,  that  they  are  fed.  The  following  chapter 
is  wholly  taken  up  with  the  instances  of  God's 
power  and  goodness  about  animals;  and  therefore 
some  transfer  to  it  the  three  last  verses  of  this  chap- 
ter, which  speak  of  the  provision  made, 

1.  For  the  lions;  {v.  39,  40.)  "Thou  dost  not 
pretend  that  the  clouds  and  stars  have  any  depend- 
ence upon  thee,  for  they  are  above  thee;  but,  on 
the  earth,  thou  thinkest  thyself  paramount,  let  us 
try  that  then;  JVilt  thou  hunt  the  f trey  for  the  lion? 
Thou  valuest  thyself  upon  thy  possessions  of  cattle 
which  thou  wast  once  owner  of,  the  oxen,  and  asses, 
and  camels,  that  were  fed  at  thy  crib.  But  wilt 
thou  undertake  the  maintenance  of  the  lions,  and 
the  young  lions,  when  they  couch  in  their  dens, 
waiting  for  a  prey?  No,  thou  needest  not  do  it,  they 
can  shift  for  themselves  without  thee:  thou  canst 
not  do  it,  for  thou  hast  not  wherewithal  to  satisfy 
them:  thou  darest  not  do  it;  shouldest  thou  come 
to  feed  them,  they  would  be  upon  thee.  But  I  do 
it."  See  the  all-sufficiency  of  the  Divine  Provi- 
dence: it  has  wherewithal  to  satisfy  the  desire  of 
every  living  thing,  even  the  most  ravenous.  See 
the  bounty  of  the  Divine  Providence,  that,  wher- 
ever it  has  given  life,  will  give  livelihood,  even  to 
those  creatures  that  are  not  only  not  serviceable,  but 
dangerous,  to  man.  And  see  its  sovereignty,  that 
it  suffers  some  creatures  to  be  killed  for  the  support 
of  other  creatures:  the  harmless  sheep  are  torn  to 
pieces,  to  fill  the  appetite  of  the  young  lions,  who 
yet  sometimes  are  made  to  lack  and  suffer  hunger, 
to  punish  them  for  their  cruelty,  while  those  that 
fear  God  want  no  good  thing. 

2.  For  the  young  ravens,  v.  41.  As  ravenous 
beasts,  so  ravenous  birds,  are  fed  by  the  Divine 
Providence.  Who  but  God  provides  for  the  raven 
his  food?  Man  does  not,  he  takes  care  only  of  those 
creatures  that  are,  or  may  be,  useful  to  him.  But 
God  has  a  regard  to  all  the  works  of  his  hands» 
even  the  meanest  and  least  valuable.  The  ravens,, 
young  ones,  are  in  a  special  manner  necessitous^  and 
God  supplies  them,  Ps.  cxlvii.  9.  God's  feecUn^the 

Vol.  III.— Z 


fowls,  especially  these  fowls,  (Matth.  vi.  26.)  is  an 
encouragement  to  us  to  trust  him  for  our  daily 
bread.  See  here,  (1.)  What  distress  the  young 
ravens  are  often  in;  they  wander  for  lack  of  meat. 
The  old  ones,  they  say,  neglect  them,  and  do  not 
provide  for  them  as  other  birds  do  for  their  young: 
and  indeed  those  that  are  ravenous  to  others,  are 
commonly  barbarous  to  their  own,  and  unnatural. 
(2.)  What  they  are  supposed  to  do  in  that  distress; 
they  cry,  for  they  are  noisy,  clamorous,  creatures, 
and  this  is  interpreted  a  crying  to  God.  It  being 
the  distress  of  nature,  it  is  looked  upon  as  directed 
to  the  God  of  nature.  The  putting  of  so  favourable 
a  construction  as  this  upon  the  cries  of  the  young 
ravens,  may  encourage  us  in  our  prayers,  though 
we  can  but  cry,  Abba,  Father.  (3.)  What  God 
does  for  them;  some  way  or  other,  he  provides  for 
them,  so  that  they  grow  up,  and  come  to  maturity. 
And  he  that  takes  this  care  of  the  young  ravens, 
certainly  will  not  be  wanting  to  his  people,  or  theirs. 
This  being  but  one  instance  of  many  of  the  divine 
compassion,  may  give  us  occasion  to  think  how 
much  good  our  God  does,  every  day,  beyond  what 
we  aie  aware  of. 

CHAP.  XXXIX. 

God  proceeds  here  to  show  Job  what  little  reason  he  had 
to  charge  him  with  unkindness,  who  was  so  compassion- 
ate to  the  inferior  creatures,  and  took  such  a  tender  care 
of  them;  or  to  boast  of  himself,  and  his  own  good  deeds 
before  tiod,  which  were  nothing  to  the  divine  mercies. 
He  shows  him  also  what  great  reason  he  had  to  be  hum- 
ble, who  knew  so  little  of  the  nature  of  the  creatures 
about  him,  and  had  so  little  influence  upon  them,  and  to 
submit  to  that  God  on  whom  they  all  depend.  He  dis- 
courses particularly,  I.  Concerning  the  wild  goats  and 
the  hinds,  V.  1..  4.  II.  Concerning  the  wild  ass,  v.  5.  .8. 
III.  Concerning  the  unicorn,  v.  9..  12.  IV.  Concerning 
the  peacock,  v.  13.  V.  Concerning  the  ostrich,  v.  13.  •  18. 
VI.  Concerning  the  horse,  v.  19.. 25.  VII.  Concerninc 
the  ha^Tk  and  tlie  eagle,  v.  26.  .30. 

1.  Tr  NOWEST  thou  the  time  when  the 
_Ol.  wild  goats  of  the  rock  bring  forth  ' 

or  canst  thou  mark  when  the  hinds  do  calve  ? 

2.  Canst  thou  number  the  months  that  they 
fulfil ;  or  knowest  thou  the  time  when  they 
bring  forth  ?  3.  They  bow  themselves,  they 
bring  forth  their  young  oiies,  they  cast  out 
their  sorrows.  4.  Their  young  ones  are  in 
good  liking,  they  grow  up  with  corn ;  they 
go  forth,  and  return  not  unto  them.  5.  Who 
hath  sent  out  the  wild  ass  free  ?  or  who  hath 
loosed  the  bands  of  the  wild  ass  ?  6.  Whose 
house  I  have  made  the  wilderness,  and  the 
barren  land  his  dwellings.  7.  He  scorneth 
the  multitude  of  the  city»  neither  regardeth 
he  the  crying  of  the  driver^  8.  The  range 
of  the  mountains  is  his  pasture,  and  he 
searcheth  after  every  green  thing.  9.  Will 
the  unicorn  be  wilBng  to  serve  thee,  or 
abide  by  thy  crib?  10.  Canst  thou  bind 
the  unicorn  with  hts  band  in  the  furrow  ? 
or  will  he  harrow  the  vallies  after  thee  ? 
1 1 .  Witt  thott  trust  him,  because  his  strength 
is  great?  or  wilt  thou  leave  thy  labour  to 
him  ?  12.  Wilt  thou  belie\-e  him,  that  he 
wil!l  bring  home  thy  seed,  and  gather  it  into 
thy  bam  ? 

God  here  slwws  Job  what  little  acquaintance  he 
had  with  theentamed  creatures  that  i-un  wild  in  the 


178 


JOB,  XXXIX. 


deserts,  and  live  at  large,  but  are  the  care  of  the- 
Divine  Providence.     As, 

I.  The  ivild  goats  and  the  hinds.  That  which  is 
taken  notice  ot'  concerning  them,  is,  the  bringing 
forth,  and  bringing  up,  of  their  young  ones.  For 
as  es  ery  individual  is  fed,  so  every  species  of  ani- 
mals is  preserved,  by  the  care  of  the  Divine  Provi- 
dence, and,  for  auglit  we  know,  none  extinct  to  this 
di  y.     Observe  here, 

1.  Concerning  the  production  of  their  young.  (1.) 
Man  is  wholly  ignorant  of  the  time  when  they  bring 
forth,  V.  1,  2.  Shall  we  pretend  to  tell  what  is  in  the 
womb  of  Providence,  or  what  a  day  will  bring  forth, 
•who  know  not  the  time  of  the  pregnancy  of  a  hind 
or  a  wild  goat.-*  (2. )  Though  they  bring  forth  their 
young  with  a  gi-eat  deal  of  difficulty  and  sorrow, 
and  have  no  assistance  from  man,  yet,  by  the  good 
providence  of  God,  their  young  ones  are  safely  pro- 
duced, and  their  sorrows  cast  out  and  forgotten,  i>. 
3.  Some  think  it  is  intimated,  (Ps.  xxix.  9.)  that 
God  by  thunder  helps  the  hinds  in  cal\  ing.  Let  it 
be  observed,  for  the  comfort  of  women  in  labour, 
that  God  helps  even  the  hinds  to  bring  forth  their 
young;  and  shall  he  not  much  more  succour  them, 
and  save  them  in  child-bearing,  who  are  his  chil- 
dren in  covenant  with  himi* 

2.  Concerning  the  growth  of  their  young;  {y.  4.) 
They  are  in  good  liking;  though  they  are  brought 
forth  in  sorrow,  after  their  dams  have  suckled  them 
a  while,  they  shift  for  themselves  in  the  corn-fields, 
and  are  no  more  burthensome  to  them,  which  is  an 
example  to  children,  when  they  are  grown  up,  not 
to  be  always  hanging  upon  their  parents,  and 
craving  from  them,  but  to  put  forth  themselves  to 
get  their  own  livelihood,  and  to  requite  their  parents. 

II.  The  wild  ass;  a  creature  we  frequently  read 
of  in  scripture;  some  say,  untameable.  Man  is  said 
to  be  boi-n  as  the  wild  ass's  colt,  so  hard  to  be  go- 
verned. Three  things  Providence  has  allotted  to 
the  wild  ass.  1.  An  unbounded  liberty;  {v.  5.) 
JV/w,  but  God,  has  sent  out  the  wild  ass  free  ^  He 
has  given  a  disposition  to  it,  and  therefore  a  dispen- 
sation for  it.  The  tame  ass  is  bound  to  labour,  the 
wild  ass  has  no  bonds  on  him.  Note,  Freedom  from 
service,  and  liberty  to  range  at  pleasure,  are  but 
the  privileges  of  a  wild  ass.  It  is  a  pity  that  any 
of  the  children  of  men  should  covet  it,  or  value 
themselves  on  it.  It  is  better  to  labour  and  be  good 
for  something,  than  ramble  and  be  good  for  nothing. 
But  if,  among  men.  Providence  sets  some  at  liberty, 
and  suffers  them  to  live  at  e.ise,  while  others  are 
doomed  to  servitude,  we  must  not  mar\el  at  the 
matter,  it  is  so  am<ing  the  brute-creatures.  2.  An 
unenclosed  lodging;  {v.  6.)  whose  house  I havemade 
the  wildernese,  wl\ere  he  has  room  enough  to  tra- 
verse his  ways,  and  snuff  up  the  wind  at  his  plea- 
sure, as  the  wild  ass  is  said  to  do,  (Jer,  ii.  24.)  as  if 
he  were  to  live  upon  the  air,  for  it  is  the  barren  land 
that  is  his  dwelling.  Observe,  The  tame  ass,  that 
labours,  and  is  serviceable  to  man,  has  his  master's 
crib  to  go  to,  both  for  shelter  and  food,  and  lives  in 
a  fruitful  land:  but  the  wild  ass,  that  will  have  his 
libertv,  must  have  it  in  a  barren  land.  He  that  will 
not  labour,  let  him  not  eat.  He  that  will,  shall  eat 
the  labour  of  his  hands,  and  have  also  to  gi\  e  to  him 
that  needs.  Jacob,  the  shepherd,  has  good  red 
pottage  to  spare,  when  Esau,  a  sportsman,  was 
ready  to  perish  for  hunger.  A  further  description 
of  the  liberty  and  livelihood  of  the  wild  ass  we  ha\  e, 
V.  7,  8.  (1.)  He  has  no  owner,  nor  will  he  be  in 
subjection:  he  scorns  the  multitude  of  the  city.  If 
thev  attempt  to  take  him,  and,  in  order  to  that,  sur- 
round him  with  a  multitude,  he  will  soon  get  clear 
of  them,  and  the  crying  of  the  driver  is  nothing  to 
him.  He  laughs  at  those  that  live  in  the  tumult  and 
bustle  of  cities,  (so  Bishop  Patrick,)  thinking  him- 
self happier  in  the  wilderness;  and  opinion  is  the 


'  rate  of  things.  (2.)  Having  no  owner,  he  has  no 
'  feeder,  nor  is  any  provision  made  for  him,  but  he 
must  shift  f  ;r  himself;  the  range  of  the  mountains 
is  his  pasture,  and  a  bare  pasture  it  is;  there  he 
searches  here  and  there  after  a  green  thing,  as  he 
can  find  it  and  pick  it  up;  whereas  the  labouring 
asses  have  green  things  in  plenty,  without  their 
searching  for  them.  Froni  the  untameableness  of 
this  and  other  creatures,  we  may  infer  how  unfit 
we  are  to  give  law  t  >  Providence,  who  cannot  give 
law  even  to  a  wild  ass's  colt. 

III.  The  unicorn;  Rhem;  a  strong  creature, 
(Numb.  xcii.  22.)  a  stately  proud  creature,  Ps. 
Ixiii.  10.  He  is  able  to  serve,  but  not  willing;  and 
God  here  challenges  Job  to  force  him  to  it.  Job 
expected  every  thing  should  be  just  as  he  would 
have  it.  "Since  thou  dost  pretend"  (^says  God) 
"  to  bring  every  thing  beneath  thy  sway,  begin  with 
the  unicorn,  and  try  thy  skill  upon  him.  Now  that 
thine  oxen  and  asses  are  all  gone,  try  whether  he 
will  be  willing  to  serve  thee  in  their  stead,  {y.  9.) 
and  whether  he  will  take  up  with  the  provision  thou 
usest  to  make  for  them.  Will  he  abide  by  thy  crib  ? 
No,"  1.  "  Thou  canst  not  tame  him,  nor  biyid  him 
with  his  band,  nor  set  him  to  draw  the  harrow," 
{v.  10.)  There  are  creatures  that  are  willing  to 
serve  man,  and  seem  to  take  a  pleasure  in  it,  and  to 
have  a  love  for  their  masters;  but  there  are  such  as 
\yill  never  be  brought  to  it;  and  it  is  the  effect  of 
sin:  m  ,n  is  revolted  from  his  subjection  to  his 
Maker,  and  is  therefore  justly  punished  with  the 
revolt  of  the  inferior  creatures  from  their  subjection 
to  him;  and  yet,  as  an  instance  of  God's  good-will 
to  man,  there  are  some  that  are  still  serviceable  to 
him.  Though  the  wild  bull  (which  some  think  is 
meant  here  Ijy  the  unicorn)  will  not  serve  man,  nor 
submit  to  his  band  in  the  furrows,  yet  there  are 
tame  bullocks  that  will,  and  other  animals  that  are 
not  frrx  natures — of  a  wild  nature,  in  whom  man 
may  have  a  property,  for  whom  he  provides,  and 
to  whose  service  he  is  entitled.  Lord,  what  is  man, 
that  thou  art  thus  mindful  of  him  ?  2.  ''Thou 
darest  not  trust  him;  though  his  strength  is  great, 
yet  thou  wilt  not  leave  thy  labour  to  him,  as  thou 
dost  with  thine  asses  or  oxen,  whom  a  little  child 
may  lead  or  drive,  leaving  to  them  all  the  pains. 
Thou  wilt  rever  depend  upon  the  wild  bull,  as 
likely  to  come  to  thy  harvest-work,  much  less  to  go 
through  it,  to  bring  home  thy  seed,  arid  gather  it 
into  thy  barn,"  v.  11,  12.  And,  because  he  will  not 
serve  about  the  corn,  he  is  not  fed  so  well  as  the 
tame  ox,  whose  mouth  was  not  to  be  muzzled  in 
treading  out  the  corn;  but  therefore  he  will  not 
draw  the  plough,  because  he  that  made  him  never 
designed  him  for  it.  A  disposition  to  labour  is  as 
much  the  gift  of  God  as  an  ability  for  it;  and  it  is  a 
great  mercy,  if,  where  God  gives  strength  for  ser- 
N  ice,  he  gives  a  heart;  it  is  what  we  should  pray 
for,  and  reason  ourselves  into,  which  the  brutes  can- 
not do;  for,  as  among  beasts,  so  among  men,  those 
may  justly  be  reckoned  wild  and  abandoned  to  the 
deserts,  who  have  no  mind  either  to  take  pains,  or 
to  do  good, 

1 3.  Gavest  thon  the  goodly  wings  unto  the 
peacocks  ?  or  wings  and  feathers  unto  the 
ostrich?  14.  Which  Icaveth  her  eggs  in 
the  earth,  and  warmeth  them  in  tlie  dust, 
15.  And  forgetteth  that  the  foot  may  crush 
them,  or  that  the  wild  beast  may  break 
them.  16.  She  is  hardened  against  iier 
young  ones,  as  .though  tlicy  were,  not  hers : 
her  labour  is  in  vain  without  fear;  17.  Be- 
cause God  hath  deprived  her  of  wisdom. 


JOB,  XXXIX. 


179 


neithor  hath  he  imparted  to  her  understand- 
mg.  18.  What  time  she  hfteth  up  herself 
on  high,  slie  scorneth  the  horse  and  his  rider. 

The  ostrich  is  a  wonderful  animal,  a  very  large 
bird,  but  it  never  flies.  Sonne  have  called  it  a  winged 
camel.  God  here  gives  an  account  of  it,  and  ob- 
serves, 

I.  Something  that  it  has  in  common  with  the  pea- 
cock, that  is,  beautiful  feathers;  {v.  13.)  Gavest 
thou  firoud  wings  unto  the  jifacocks?  So  some  read 
it.  Fine  feathers  make  proud  birds.  The  peacock 
is  an  emblem  of  pride;  when  he  struts,  and  shows 
his  fine  feathers,  Solomon,  in  all  his  glory,  is  not  ar- 
r.iyed  like  him.  The  ostrich  too  has  goodly  feathers, 
and  yet  is  a  foolish  bird;  for  wisdom  does  not  always 
go  along  with  beauty  and  gaiety.  Other  birds  do  not 
envy  the  peacock  or  the  ostrich  their  gaudy  colours, 
nor  complain  for  want  of  tl'iem;  why  then  should 
we  repine,  if  we  see  others  wear  better  clothes  than 
we  can  afford  to  wear?  God  gives  his  gifts  variously, 
and  those  gifts  are  not  always  the  mt^st  valua!)le, 
that  make  the  finest  show.  Who  would  not  rather 
have  the  voice  of  the  nightingale,  than  the  tail  of 
the  peacock,  the  eye  of  the  eagle,  and  her  soaring 
wing,  and  the  natural  afifection  of  the  stork,  than  the 
beautiful  wings  and  feathers  of  the  ostrich,  which 
can  never  rise  above  the  earth,  and  is  without 
natural  affection? 

II.  Something  that  is  peculiar  to  itself, 
1.  Carelessness  of  her  young.  It  is  well  that  this 
is  peculiar  to  herself,  for  it  is  a  very  bad  charactei-. 
Observe,  (1.)  How  she  exposes  her  eggs;  she  does 
not  retire  to  some  ]^ri\ate  place,  and  make  a 
nest  there,  as  the  sparr'nvs  and  swallows  do, 
(Ps.  Ixxxiv.  3.)  and  liicre  lay  eggs  and  her  yoimg. 
M')st  birds,  as  well  as  other  animals,  are  strangely 
guided  Ijy  natural  instinct  in  providing  for  the  pre- 
serxation  of  their  young.  But  the  ostrich  is  a  mon- 
ster in  nature,  for  she  di-ops  her  eggs  any  where 
upon  the  ground,  and  takes  no  care  to  hatch  them. 
If  the  sand  and  the  sun  will  hatch  them,  well  and 
good,  they  may  for  her,  for  she  will  not  warm 
them,  w  14.  Nay,  she  takes  no  care  to  preser\e 
them ;  the  foot  of  the  traveller  may  crush  them,  and 
the  wild  beast  break  them,  t.  15.  But  how  then 
are  any  young  ones  brought  forth,  and  whence  is  it 
that  the  species  is  not  perished?  We  must  suppose, 
either  that  (iod,  by  a  special  providence,  with  the 
heat  of  the  sun  and  the  sand  (so  some  think)  hatches 
the  neglected  eggs  of  the  ostrich,  as  he  feeds  the 
neglected  voung  ones  of  the  raven;  or  tliat,  though 
the  ostrich  often  leaves  her  eggs  thus,  vet  not 
alwayn.  (2.)  The  reason  why  she  does  thus  ex- 
pose her  eggs;  it  is,  [1.]  For  want  of  natural  affec- 
tion; {xK  16.)  ^he  is  hardened  against  her  young 
ones.  To  he  hardened  against  any  is  unamiable, 
e\en  in  a  brute  creature,  much  more  in  a  rational 
creature  that  boasts  of  humanity;  especially  to  be 
hardened  against  young  ones,  that  cannot  help  them- 
sebes,  and  therefore  merit  compassion,  that  give  no 
provocation,  and  therefore  merit  no  hard  usage:  but 
it  is  worst  of  all  for  her  to  be  hardened  against  her 
own  young  ones,  as  though  they  were  not  hei's, 
whereas,  really,  they  are  parts  of  herself.  Her  la- 
bour in  laying  her  eggs,  is  in  \ain,  and  all  lost,  be- 
cause she  has  not  that  fear  and  tender  concern  for 
them,  that  she  should  have.  Those  are  most  likely 
to  lose  their  labour,  that  are  least  in  fear  of  losing  it. 
[2.]  For  want  of  wisdom;  (t.  17.)  God  has  de- 
prived her  of  vjisdom.  This  intimates,  that  the  art 
which  other  animals  have  to  nourish  and  preserve 
their  young,  is  God's  gift,  and  that,  where  it  is  not, 
God  denies  it,  that,  by  the  folly  of  the  ostrich,  as 
well  as  by  the  wisdom  of  the  ant,  we  may  leam  to 
be  wise;  for.  First,  As  careless  as  the  osti'ich  is  of 


j  her  eggs,  many  people  are  of  their  own  souls;  the. 
I  make  no  provision  for  them,  no  proper  nest  ■•. 
which  they  may  be  safe,  they  leave  them  cxi)osccl 
to  Satan  and  his  temptations;  a  certain  e\  idence 
that  they  are  deprived  of  wisdom.  Secondli/,  Sn 
careless  are  many  parents  of  their  children;  sxinic, 
of  their  bodies,  not  providing  for  their  own  house, 
their  own  bowels,  and  therefore  worse  than  infidels, 
and  as  bad  as  the  ostrich;  but  many  more  are  thus 
careless  of  their  children's  souls,  take  no  care  of 
their  education,  send  them  abroad  into  the  world 
untaught,  unarmed,  forgetting  what  corruption  there 
is  in  the  world  through  lust,  which  will  certainly 
crush  them.  Thus  their  labour  in  rearing  them 
comes  to  be  in  vain;  it  were  better  for  their  country 
that  they  had  never  been  born.  'J'hirdly,  So  care- 
less are  too  many  ministers  of  their  people,  with 
whom  they  should  reside;  but  they  leave  them  in  the 
earth,  and  forget  how  busy  Satan  is  to  sow  tares  while 
men  sleep.  They  o\  erlook  those  whom  thev  should 
oversee,  and  are  really  hardened  against  them. 

2.  Care  of  herself.  She  leaves  her  eggs  in  dan- 
ger, but,  if  she  herself  be  in  danger,  no  creature 
shall  strive  better  to  get  out  of  the  way  of  it  than 
the  ostrich,  v.  18.  Then  she  lifts  up  her  wings  on 
high,  (the  strength  of  which  then  stands  her  in 
better  stead  than  their  beauty,)  and,  with  the  help 
of  them,  runs  so  fast,  that  a  horseman,  at  full  speed, 
cannot  overtake  her;  She  scorneth  the  horse  and  his 
rider.  Those  that  are  least  under  the  law  of  natural 
affection,  often  contend  most  for  the  law  of  self-pre- 
servation. Let  not  the  rider  be  proud  of  the  swift- 
ness of  his  horse,  when  such  an  animal  as  the  ostrich 
shall  out-run  him. 

19.  Hast  thou  given  the  liorse  strength.? 
Iiast  thou  clothed  his  neck  with  thunder? 

20.  Canst  tliou  make  him  afraid  as  a  grass- 
hopper? the  glory  of  his  nostrils  is  tenible. 

21.  He  paweth  in  the  valley,  and  rejoiceth 
in  /lis  strength :  he  goeth  on  to  meet  the 
armed  men.  22.  He  mocketh  at  fear,  and 
is  not  affrighted;  neither  turneth  he  back 
from  the  sword.  2.3.  The  quiver  rattleth 
against  him,  the  glittering  spear  and  the 
shield.  '24.  He  swalloweth  the  ground  with 
fierceness  and  rage ;  neither  believeth  he 
that  //  is  the  sound  of  the  trumpet.  25.  He 
saith  among  the  trumpets,  Ha,  ha!  and  he 
smelleth  the  battle  afar  off,  the  thunder  of 
the  captains,  and  the  shouting. 

God,  having  displayed  his  own  power  in  those 
creatures  that  are  strong,  and  despise  man,  here 
shows  it  in  one  scarcely  inferior  to  any  of  them  in 
strength,  and  yet  \  ery  tame,  and  serviceable  to  man, 
and  that  is,  the  horse;  especially,  the  horse  that  is 
firef tared  against  the  day  of  battle,  and  is  serviceable 
to  man  at  a  time  when  he  has  more  than  ordinary 
occasion  for  his  service.  It  seems  there  was,  in  Job's 
country,  a  noble  generous  breed  of  horses.  Job,  it 
is  probable,  kept  many,  though  they  are  not  men- 
tioned among  his  possessions;  cattle  for  use  in  hus- 
bandry being  there  valued  more  than  those  for  state 
and  war,  which  alone  horses  were  then  reserved  for; 
and  they  were  not  then  put  to  such  mean  services  as 
with  us  they  are  commonly  put  to.  Concerning  the 
great  horee,  that  stately  beast,  it  is  here  obsemed, 

1.  That  he  has  a  great  deal  of  strength  and  spirit^ 
(x'.  19.)  Nast  thou  given  the  horse  strength?  He 
uses  his  strength  for  man,  but  has  it  not  from  him: 
God  gave  it  him,  who  is  the  Fountain  of  all  the 
powers  of  nature,  and  yet  he  himself  delights  n(^i 


J  80 


JOB,  XXXIX. 


in  (he  strength  of  the  horse,  (Ps.  cxlvii.  10.)  but 
has  told  I's  that  a  horse  is  a  vain  thing  for  safety, 
Ps.  xxxiii.  17.  For  running,  drawing,  and  carrying, 
no  creature  that  is  ordinarily  in  the  service  of  man, 
has  so  much  strength  as  the  horse  has,  nor  is  of  so 
stout  and  bold  a  spirit;  not  to  be  made  afraid  as  a 
grasshopper,  but  daring  and  forward  to  face  danger. 
It  is  a  mercy  to  man  to  have  such  a  servant,  which, 
though  very  strong,  submits  to  the  management  of 
a  child,  and  rebels  not  against  his  owner:  but  let 
not  the  strength  of  a  horse  be  trusted  to,  Hos.  xiv. 
3.  Ps.  XX.  7.  Isa.  xxxi.  1,  3. 

2.  That  his  neck  and  nostrils  look  great;  his  neck 
is  clothed  with  a  large  flowing  mane,  which  makes 
him  formidable,  and  is  an  ornament  to  him.  The 
glory  of  his  nostrils,  when  he  snorts,  flings  up  his 
head,  and  throws  foam  about,  is  terrible.  Perhaps 
there  might  be,  atthat  time,  and  in  that  country',  a 
more  stately  breed  of  horses  than  any  we  have  now. 

3.  That  he  is  very  fierce  and  furious  in  battle, 
and  charges  with  an  undaunted  courage,  though  he 
pushes  on  in  imminent  danger  of  his  life.  (1.)  See 
how  frolicksome  he  is;  (x-.  21.)  He  paws  in  the 
valley,  scarcely  knowing  what  ground  he  stands 
upon.  He  is  proud  of  his  strength,  and  he  has 
much  more  reason  to  be  so  as  using  his  strength  in 
the  service  of  man,  and  under  his  direction,  than 
the  wild  ass  that  uses  it  in  contempt  of  man,  and  in 
a  revolt  from  him,  v.  8.  (2.)  See  how  forward  he 
is  to  engage;  he  goes  on  to  meet  the  armed  men, 
animated,  not  by  the  goodness  of  the  cause,  or  the 
prospect  of  honour,  but  only  by  the  sound  of  the 
trumpet,  the  thunder  of  the  captains,  and  the  shout- 
ing of  the  soldiers,  which  are  as  bellows  to  the  fire 
of  his  innate  courage,  and  make  him  spring  forward 
with  the  utmost  eagerness,  as  if  he  cried,  Ha,  ha, 
V.  25.  How  wonderfully  are  the  bnite-creatures 
fitted  for,  and  inclined  to,  the  services  for  which 
they  w^re  designed.  (3.)  See  how  fearless  he  is, 
how  he  despises  death,  and  the  most  threatening 
dangers;  (v.  22.)  He  mocks  at  fear,  and  makes  a 
Jest  of  it;  slash  at  him  with  a  sword,  rattle  the 
quiver,  brandish  the  spear,  to  drive  him  back,  he 
will  not  retreat,  but  press  forward,  and  even  inspires 
courage  into  his  rider.  (4.)  See  how  furious  he  is; 
he  curvets  and  prances,  and  runs  on  with  so  much 
violence  and  heat  against  the  enemy,  that  one  would 
think  he  even  sivallowed  the  ground  nvith  fierceness 
end  rage,  v.  24.  High  mettle  is  the  praise  of  a 
horse  rather  than  of  a  man,  whom  fierceness  and 
ra^e  ill  become.  This  description  of  the  war-horse 
will  help  to  explain  that  character  which  is  given  of 
l)resumptuous  sinners;  (Jer.  viii.  6.)  Everyone  tum- 
efh  to  his  course,  as  the  horse  rusheth  into  the  battle. 
When  a  man's  heart  is  fully  set  in  him  to  do  evil, 
and  he  is  carried  on  in  a  wicked  way  by  the  violence 
of  inordinate  appetites  and  passions,  there  is  no 
making  him  afraid  of  the  wrath  of  God,  and  the 
fatal  consequences  !  sin.  Let  his  own  conscience 
set  before  him  the  curse  of  the  law,  the  death,  that 
is,  the  wages,  of  sin,  and  all  the  terrors  of  the  Al- 
mighty, in  battle-array;  he  mocks  at  this  fear,  and 
is  not  aflFrighted,  neither  turns  he  back  from  the 
flaming  sword  of  the  cherubim.  Let  ministers  lift 
up  their  voice  like  a  trumpet,  to  proclaim  the  wrath 
of  God  against  him,  he  believes  not  that  it  is  the  sound 
of  the  trumfiet,  nor  that  God  and  his  heralds  are  in 
earnest  with  him;  but  what  will  be  in  the  end 
hereof  it  is  easy  to  foresee. 

26.  Doth  the  hawk  fly  by  thy  wisdom,  and 
stretch  her  wiii^s  toward  the  south?  27. 
Doth  the  eae;le  mount  up  at  thy  command, 
and  make  her  nest  on  high?  28.  She  dwel- 
'eth  and  abidoth  on  the  rock,  upon  the  crag 
of  the  rock,  and  the  strong  place.    29.  From 


thence  she  seeketh  the  prey,  and  her  eyes 
behokl  afar  off.  30.  Her  young  ones  also 
suck  up  blood  :  and  where  the  slain  are,  there 
is  she. 

The  birds  of  the  air  are  proofs  of  the  wonderful 
power  ;;nd  providence  of  God,  as  well  as  the  beasts 
of  the  earth;  God  here  specifies  two  stately  ones. 

1.  The  hanvk,  a  noble  bird,  of  great  strength  and 
sagacity,  and  yet  a  bird  of  prey,  v.  26.  This  bird 
is  here  taken  notice  of  for  her  flight,  which  is  swift 
and  strong,  and  especially  for  the  course  she  steers 
toward  the  south,  wliither  she  follows  the  sun  in 
winter,  out  of  the  colder  countries  in  the  north,  es- 
pecially when  she  is  to  cast  her  plumes,  and  renew 
them.  This  is  her  wisdom,  and  it  was  God  that 
gave  her  this  wisdom,  not  man.  Perhaps  the  ex- 
traordinary wisdom  of  the  hawk's  flight  after  her 
prey,  was  not  used  then  for  men's  diversion  and  re- 
creation, as  it  has  been  since.  It  is  pity  that  the 
reclaimed  hawk,  which  is  taught  to  fly  at  man's 
command,  and  to  make  him  sport,  should  at  any 
time  be  abused  to  the  dishonour  of  God,  since  it  is 
from  God  that  she  receives  that  wisdom  which 
makes  her  flight  entertaining  and  serviceable. 

2.  The  eagle,  a  royal  bird,  and  yet  a  bird  of  prey 
too,  the  permission  of  which,  nay,  the  giving  of 
power  to  which,  may  help  to  reconcile  us  to  the 
prosperity  of  oppressors  among  men.  The  eagle  is 
here  taken  notice  of,  (1.)  For  the  height  of  her 
flight;  no  bird  soars  so  high,  has  so  strong  a  wing, 
nor  can  so  well  bear  the  light  of  the  sun;  ** Doth 
she  mount  at  thy  command?  (v.- 27.)  Is  it  by  any 
strength  she  has  from  thee;  or  dost  thou  direct  her 
flight?  No,  it  is  by  the  natural  power  and  instinct 
God  has  given  her,  that  she  will  soar  out  of  thy  sight, 
much  more  out  of  thy  call."  (2.)  For  the  strength 
of  her  nest;  her  house  is  her  castle  and  strong 
hold;  she  makes  it  on  high  and  on  the  rock,  the  crag 
of  the  rock,  {y.  28.)  which  sets  her  and  her  young 
out  of  the  reach  of  danger.  Secure  sinners  think 
themselves  as  safe  in  their  sins  as  the  eagle  in  her 
nest  on  high,  in  the  clefts  of  the  rock;  (Jer.  xlix.  16. ) 
But  I  will  bring  thee  down  from  thence,  aafth  the 
Lord.  The  higher  bad  men  sit  above  the  resent- 
ments of  the  earth,  the  nearer  they  ought  to  think 
themselves  to  the  vengeance  of  Heaven.  (3.)  For 
her  quicksightedness;  (v.  29.)  Her  eyes  behold  afar 
off,  not  upward,  but  downward,  in  quest  of  her 
prey.  In  this,  she  is  an  emblem  of  a  hypocrite,  who, 
while  in  the  profession  of  religion,  he  seems  to  rise 
toward  heaven,  keeps  his  eye  and  heart  upon  the 
prey  on  earth,  some  temporal  advantage,  some 
widow's  house  or  other,  that  he  hopes  to  de^  on?-, 
under  pretence  of  devotion.  (4.)  For  the  way  she 
has  of  maintainingherself  and  her  young;  she  preys 
upon  living  animals,  which  she  seizes  and  tears  to 
pieces,  and  then  carries  to  her  young  ones,  who  are 
taught  to  suck  ufi  blood;  they  do  it  by  instinct,  and 
know  no  better;  but  for  men  that  have  reason  and 
conscience,  to  thirst  after  blood,  is  what  could 
scarcely  be  believed,  if  there  had  not  been,  in  every 
age,  wretched  instances  of  it.  She  also  pTeys  upon 
the  dead  bodies  of  men;  where  the  slain  are,  there 
is  she.  These  birds  of  prey  (in  another  sense  than 
the  hor«e,  v.  25. )  smell  the  battle  afar  off.  There- 
fore, when  a  great  slaughter  is  to  be  made  among 
the  enemies  of  the  church,  the  fowls  are  invited  to 
the  su/i/ier  of  the  great  God,  to  eat  the  flesh  of  kings 
and  cafitains.  Rev.  xix.  17,  18.  Our  Jiaviour  refers 
to  this  instinct  of  the  eagle,  (Matth.  xxiv.  28.) 
Wheresoever  the  carcase  is,  there  will  the  eagles  be 

gathered  together.  Every  creature  will  make 
toward  that  which  is  its  proper  food;  for  he  that 
provides  them  their  food,  has  implanted  in  them 
that  inclination.  These,  and  many  such  instances 
of  natural  power  and  sagacity  in  the  inferior  crca- 


JOB,  XL. 


181 


tures,  which  we  cannot  account  for,  oblige  us  to  con- 
fess our  own  weakness  and  ignorance,  and  to  give 
glory  to  God  as  the  Fountain  of  all  being,  power, 
wisdom,  and  perfection. 

CHAP.  XL. 

Many  humbling  confounding  questions  God  had  put  to  Job, 
in  the  foregoing  chapter;  now,  in  this  chapter,  I.  He  de- 
mands an  answer  to  Ihem,  v.  1,  2.  II.  Job  submits  in  a 
humble  silence,  v.  3.. 5.  III.  God  proceeds  to  reason 
with  him,  for  his  conviction  of  the  infinite  distance  and 
disproportion  between  him  and  God,  and  that  he  was  by 
no  means  an  equal  match  for  him.  He  challenges  him. 
(v.  6,  7.)  to  vie  with  him,  if  he  durst,  for  justice,  (v.  8.) 
power,  (v.  9.)  majesty,  (v.  10.)  and  dominion  over  the 
proud;  (v.  11. .14.)  and  he  gives  an  instance  of  his  power 
in  one  particular  animal,  here  called  Behemoth,  v.  15.. 24. 

1.  "m/rOREOVER,  the  Lord  answered 
ItJL  Job,  and  said,  2.  Shall  he  that 
contendeth  with  the  Almighty  instruct  him? 
he  that  reproveth  God,  let  him  answer  it.  3. 
Then  Job  answered  the  Lord,  and  said,  4. 
Behold,  I  am  vile ;  what  shall  I  answer  thee? 
I  will  lay  my  hand  upon  my  mouth.  5. 
Once  have  I  spoken,  but  I  will  not  answer ; 
yea,  twice  ;  but  I  will  proceed  no  further. 

Here  is, 

I.  A  humbling  challenge  which  God  gave  to  Job. 
After  he  had  heaped  up  many  hard  questions  upon 
him,  to  show  him,  by  his  manifest  ignorance  in  the 
works  of  nature,  what  an  incompetent  judge  he 
was  of  the  methods  and  designs  of  Providence,  he 
clenches  the  nail  with  one  demand  more,  which 
stands  by  itself  here  as  the  application  of  the  whole. 
It  should  seem,  God  paused  a  while,  as  Elihu  had 
done,  to  give  Job  time  to  say  what  he  had  to  say,  or 
to  think  of  what  God  had  said;  but  Job  was  in  such 
confusion,  that  he  remained  silent,  and  therefore 
God  here  put  him  upon  replying,  v.  1,  2.  This  is 
not  said  to  be  spoken  out  of  the  ivhirltvind,  as  be- 
fore; and  therefore  some  think  God  said  it  in  a  still 
small  voice,  which  wrought  more  upon  Job  than  the 
whirlwind  did,  as  upon  Elijah,  1  Kmgs  xix.  12,  13. 
My  doctrine  nhall  drop  as  the  rain,  and  then  it  does 
wonders.  Though  Job  had  not  spoken  any  thing, 
yet  God  is  said  to  answer  him;  for  he  knows  men's 
thoughts,  and  can  return  a  suitable  answer  to  their 
silence.     Here, 

1.  God  puts  a  convincing  question  to  him ;  «'  Shall 
he  that  contendeth  with  the  Almighty,  instruct  him'/ 
Shall  he  pretend  to  dictate  to  God's  wisdom,  or 
prescribe  to  his  will?  Shall  God  receive  instruction 
from  every  peevish  complainer,  and  change  the 
measures  he  has  taken,  to  please  him?"  It  is  a 
question  with  disdain;  Shall  any  teach  God  know- 
Irdge  ?  ch.  xxi.  22.  It  is  intimated,  that  those  who 
quarrel  with  God,  do,  in  effect,  go  about  to  teach 
h'm  how  to  mend  his  work.  For  if  we  contend 
with  men  like  ourselves,  as  not  having  done  well, 
we  ought  to  instruct  them  how  to  do  better;  but  is 
it  .1  thing  to  be  suffered,  that  any  man  should  teach 
his  M  iker?  He  that  contends  with  God,  is  justly 
looked  upon  as  his  enemy;  and  shall  he  pretend  so 
far  to  have  prevailed  in  the  contest,  as  to  prescribe 
tn  him?  We  are  ignorant  and  short-sighted,  but 
before  him  all  things  are  naked  and  open;  we  are 
foolish,  but  his  wisdom  is  infinite;  we  are  de- 
pending creatures,  but  he  is  the  Sovereign  Crea- 
tor; and  shall  we  pretend  to  instruct  him?  Some 
read  it,  Is  it  any  wisdom  to  contend  with  the  jil- 
mighty?  The  answer  is  easy;  No,  it  is  the  greatest 
folly  in  the  world.  Is  it  wisdom  to  contend  with 
him  whom  it  will  certainly  be  our  ruin  to  oppose, 
and  unspeakably  our  interest  to  submit  to? 
2.  He  demands  a  speedy  reply  to  it;  "  He  that 


refiroaches  God,  let  him  answer  this  question  to  his 
own  conscience,  and  answer  it  thus.  Far  be  it  from 
7ne  to  contend  with  the  Almighty,  or  to  instruct  hirt;. 
Let  him  answer  all  those  questions  which  I  have 
put,  if  he  can.  Let  him  answer  for  liis  presumption 
and  insolence,  answer  it  at  God's  bar,  to  his  con- 
fusion." Those  have  high  thoughts  of  themselves, 
and  mean  thoughts  of  God,  who  reprove  any  thing 
he  says  or  does. 

II.  Job's  humble  submission  thereupon.  Now 
Job  came  to  himself,  and  began  to  melt  into  godly 
sorrow;  when  his  friends  reasoned  with  him,  he 
did  not  yield;  but  the  voice  of  the  Lord  is  powerful. 
When  the  Spirit  of  truth  is  come,  he  shall  convince. 
They  had  condemned  him  for  a  wicked  man,  Elihu 
himself  had  been  very  sharp  upon  him,  {ch.  xxxiv. 
7,  8,  37.)  but  God  had  not  given  him  such  hard 
words.  We  may  sometimes  have  reason  to  expect 
better  treatment  from  God,  and  a  more  candid  con- 
stiniction  of  what  we  do,  than  we  meet  with  from 
our  friends.  This  the  good  man  is  here  overcome 
by,  and  yields  himself  a  conquered  captive  to  the 
grace  of  God.  1.  He  owns  himself  an  offender, 
and  has  nothing  to  say  in  his  own  justification, 
(t'.  4.)  "Behold,  lamvile;  not  only  mean  and  con- 
tem.ptible,  but  vile  and  abominable,  in  my  own 
eyes."  He  is  now  sensible  that  he  has  sinned,  and 
therefore  calls  himself  vile.  Sin  debases  us,  and 
penitents  abase  themselves,  reproach  themselves, 
are  ashamed,  yea,  even  confounded.  "  I  have  act- 
ed undutifully  to  my  Father,  ungratefully  to  my 
Benefactor,  unwisely  for  myself;  and  therefore  I  am 
vile."  Job  now  vilifies  himself  as  much  as  ever  he 
had  justified  and  magnified  himself:  repentance 
changes  men's  opinion  of  themselves.  Job  had  been 
too  bold  in  demanding  a  conference  with  Gi  d,  and 
thought  he  could  nriake  his  part  good  with  him;  but 
now  he  is  convinced  of  his  error,  and  owns  himself 
utterly  unable  to  stand  before  God,  or  to  produce 
any  thing  worth  his  notice,  the  veriest  dunghill 
worm  that  ever  crawled  upon  God's  ground.  While 
his  friends  talked  with  him,  he  answered  them,  for 
he  thought  himself  as  good  as  they;  but  when  God 
talked  with  him,  he  had  nothing  to  say;  for,  in 
comparison  with  him,  he  sees  himself  nothing,  less 
than  nothing,  worse  than  nothing,  vanity  and  vile- 
ness  itself;  and,  therefore.  What  shall  I  answer 
thee?  God  demanded  an  answer,  v.  2.  Here  he 
gives  the  reason  of  his  silence;  it  was  not  because 
he  was  sullen,  but  because  he  was  convinced  he  had 
been  in  the  wrong.  Those  that  are  truly  sensible 
of  their  own  sinfulness  and  vileness,  dare  not  jus- 
tify themselves  before  God,  but  are  ashamed  that 
ever  they  entertained  such  a  thought,  and,  in  token 
of  their  shame,  lay  their  hand  upon  their  mouth. 

2.  He  promises  not  to  offend  any  more  as  he  had 
done;  for  Elihu  had  told  him  this  was  meet  to  be 
said  unto  God.  When  we  have  spoken  amiss,  we 
must  repent  of  it,  and  not  repeat  nor  stand  to  it. 
He  enjoins  himself  silence;  {v.  4.)  "  I  will  lay  my 
hand  upon  my  mouth,  will  keep  that  as  with  a  bri- 
dle, to  suppress  all  passionate  thoughts  which  may 
arise  in  my  mind,  and  keep  them  from  breaking 
out  in  intemperate  speeches."  It  is  bad  to  think 
amiss,  but  it  is  much  worse  to  speak  amiss,  for  that 
is  an  allowance  of  the  evil  thought,  and  gives  it  an 
imprimatur — a  sanction;  it  is  publishing  the  sedi- 
tious libel ;  and,  therefore,  if  thou  hast  thought  evil, 
lay  thy  hand  upon  thy  mouth,  and  let  it  go  no  fur- 
ther, (Prov.  XXX.  32. )  and  that  will  be  an  evident  c 
for  thee,  that  that  which  thou  thoughtest,  thou  al- 
lowest  not.  Job  had  suffered  his  evil  thoughts  to 
vent  themselves;  "  Once  have  I  spoken  amiss,  yea 
twice,"  that  is,  "divers  times,  in  one  discourse  and 
in  another;  but  I  have  done,  I  will  not  answer,  1 
will  not  stand  to  what  I  have  said,  nor  say  it  again, 
I  will  proceed  no  further."    Observe  here  what 


182 


JOB,  XL. 


true  repentance  is.  (1.)  It  is  to  rectify  our  errors, 
and  the  false  principles  we  went  upon,  in  doing  as 
we  did.  Wriat  we  have  long,  and  often,  and  vigo- 
rously, maintained,  we  must  retract,  once,  yea 
twice,  as  soon  as  we  are  convinced  that  it  is  a  mis- 
take, not  adhere  to  it  any  longer,  but  take  shanie  to 
ourselves  for  holding  it  so  long.  (2. )  It  is  to  return 
from  every  by-path,  and  to  proceed  Jiot  one  step 
further  in  it;  "  I  will  not  add,"  so  the  word  is;  "  I 
wiii  never  indulge  my  passion  so  much  again,  nor 
give  myself  such  a  liberty  of  speech,  will  never  say 
as  I  have  said,  nor  do  as  I  have  done."  Till  it 
comes  to  this,  we  come  short  of  repentance.  Fur- 
ther observe.  Those  who  dispute  with  God,  will  be 
silenced  at  last.  Job  had  been  very  bold  and  for- 
ward in  demanding  a  conference  with  God,  and 
talked  very  boldly,  how  plain  he  would  make  liis 
case,  and  how  sure  he  was  that  he  should  be  justi- 
fied; as  a  firince  he  would  go  near  unto  him,  {c/i. 
xxxi.  37. )  lie  would  come  even  to  his  seat;  {ch.  xxhi. 
3.)  but  he  has  soon  enough  of  it,  he  lets  fall  his 
plea,  and  will  not  answer;  "  Lord,  the  wisdom  ar.d 
right  are  all  on  thy  side,  and  I  ha\  e  done  foolishly 
and  wickedly  in  questioning  it." 

6.  Then  answered  the  Lord  unto  Job 
out  of  tlie  vvhirhvmd,  and  said,  7.  Gird 
up  thy  loins  now  hke  a  man  :  I  will  demand 
of  thee,  and  declare  thou  unto  me.  8.  W  ilt 
thou  also  disannul  my  judgment?  wilt  thou 
condemn  me,  that  thou  mayest  be  righteous? 
9.  Hast  thou  an  arm  like  God?  or  canst 
thou  thunder  with  a  voice  like  him?  10. 
Deck  thyself  now  icitk  majesty  and  excel- 
lency ;  and  array  thyself  with  glory  and 
beauty.  1 1 .  Cast  abroad  the  rage  of  thy 
wrath ;  and  behold  every  one  that  is  proud, 
and  abase  him.  12.  Look  on  every  one 
that  is  proud,  and  bring  him  low ;  and  tread 
down  the  wicked  in  their  place.  1 3.  Hide 
them  in  the  dust  together,  ajid  bind  their 
faces  in  secret.  1 4.  Then  will  I  also  con- 
fess unto  thee  that  thine  own  right  hand  can 
save  thee. 

Job  was  greatly  humbled  for  what  God  had  alrea- 
dy said,  but  not  sufficiently;  brought  low,  but  not 
low  enough;  and  therefore  Ciod  here  proceeds  to 
reason  with  him,  in  the  same  manner  and  to  the 
same  purport  as  before;  v.  6.  Observe,  1.  Those 
who  dulv  receive  what  ihey  have  heard  from  God, 
and  profit  by  it,  shall  hear  more  from  him.  2. 
Those  who  are  tinily  convinced  of  sin,  and  penitent 
foi-  it,  yet  have  need  to  be  more  thoroughly  con- 
vinced, and  to  be  made  more  deeply  penitent. 
Those  who  are  under  convictions,  who  have  their 
sins  set  in  order  before  their  eyes,  and  their  hearts 
broken  for  them,  must  learn  f'  om  this  instance  not 
to  catch  at  comfort  too  soon;  it  will  he  everlasting 
when  it  comes,  and  therefore  it  is  necessary  that  we 
be  prepared  for  it  by  deep  humiliation,  that  the 
wound  be  searched  to  the  bottom,  and  not  skinned 
over,  and  that  we  do  not  make  more  haste  out  of 
our  convictions  than  good  speed.  When  our  hearts 
begin  to  melt  and  relent  within  us,  let  those  consi- 
derations be  dwelt  upon  and  pursued,  which  will 
help  to  make  a  thorough  effectual  thnw  of  it. 

God  begins  with  a  chnllensre,  (t".  7.)  as  before; 
{ch.  xxxviii.  3.)  "  Gird  jtp  tint  loins  now  like  a  tnan; 
if  thou  hast  the  courage  and  confidence  thou  hast 
pretended  to,  show  it  now;  but  thou  wilt  soon  be 
■nade  to  se<"  and  own  thyself  no  match  for  me." 


This  is  that  which  every  proud  heart  must  be 
brought  to  at  last,  either  by  its  repentance,  or  by  ita 
ruin;  and  thus  low  must  every  mountain  and  hill  be, 
sooner  or  later,  biought.     We  must  acknowledge, 
I.  That  we  cannot  vie  with  God  for  justice;  that 
the  Lord  is  righteous  and  holy  in  his  dealings  with 
us,  but  that  we  are  unrighteous  and  unholy  in  our 
conduct  toward  him;  we  have  a  great  deal  to  blame 
ourselves  for,  but  nothing  to  blsime  him  for;  {v.  8.) 
"  IVilt  thou  disannul  my  judgment?    Wilt  thou 
take  exceptions  to  wh.it  I  say  and  do,  and  bring  a 
writ  of  error,  to  reverse  the  judgment  I  have  given 
as  erroneous  and   unjust?"     Many  of  Job's  com- 
plaints had  too  much  of  a  tendency  this  way;  I  cry 
out  of  wrong,  says  he,  but  I  am  not  heard;  but 
such  language  as  this  is  by  no  means  to  be  suffered. 
God's  judgment  cannot,  must  not,  be  disannulled, 
for  we  are  sure  it  is  according  to  truth,  and  there- 
fore it  is  a  great  piece  of  impudence  and  iniquity  in 
us  to  call  it  in  question.     "  Wilt  thou,"  says  God, 
'^condemn   me,   that  thou    mayest  be  righteous? 
Must  my  honour  suffer  for  the  support  of  thy  repu- 
tation? Must  I  be  charged  as  deahng  unjustly  with 
thee,  because  thou  canst  not  otherwise  clear  thyself 
from  the  censures  thou  liest  under?"    Our  duty  is 
to  condemn  ourselves,  that  God  may  be  righteous. 
David  is  therefore  ready  to  own  the  evil  he  has  dene 
in  God's  sight,  that  God  may  be  justified,  when  he 
s/ieaks,  and  clear  when  he  judges,  Ps.  li.  4.     See 
Neh.    ix.    33.     Dan.    ix.   7      But  those  are  very 
])roud,  and  very  ignorant  both  of  God  and  them- 
selves,   who,  to  clear  themselves,   will   condemn 
God;  and  the  day  is  coming,  when,  if  the  mist;  ke 
be  not  rectified  in  time  by  repentance,  the  etern  1 
judgment  will  be  both  the  confutation  of  the  plea, 
and  the  confusion  of  the  prisoner;  for  the  heavens 
shall  declare  God's  righteousness,  and  all  the  world 
shall  become  guilty  before  him. 

II.  That  we  cannot  vie  with  God  for  power;  and 
therefore,  as  it  is  great  impiety,  so  it  is  gieat  im- 
pudence, to  contest  with  him,  and  we  go  as  much 
against  our  interest,  as  we  do  against  reason  and 
right;  (y.  9.)  *'  Hast  thou  an  arm  like  God,  equal 
to  his  in  length  and  strength?  Or  canst  thou  thun- 
der with  a  voice  like  him,  as  he  did,  {ch.  xxxvii.  .1, 
2.)  or  does  now,  out  of  the  whirlwind?"  To  con- 
vince Job  that  he  was  not  so  able  as  he  thrught  him- 
self, to  contest  with  God,  he  shows  him,  1.  Thnt 
he  could  never  fight  it  out  with  him,  nor  carry  liis 
cause  by  force  of  arms.  Sometimes,  among  n.en, 
controversies  have  been  decided  by  battle,  and  tlic 
victorious  champion  is  adjudged  to  ha\  e  the  rght 
on  his  side;  but  if  it  be  put  upon  that  issue  between 
God  and  man,  man  would  certainly  go  by  the 
worse,  for  all  the  force  he  could  raise  against  the 
Almighty,  would  be  but  like  briers  and  thorns  be- 
fore a  consuming  fire,  Isa.  xxvii.  4.  "Hast  thou, 
a  poor  weak  worm  of  the  earth,  an  arm  comp;'ra- 
ble  to  his,  who  upholds  all  things?"  The  power  of 
creatures,  even  of  angels  themsehes,  is  derived 
from  God,  limited  by  him,  and  dependent  on  him; 
but  the  power  of  God  is  original,  independent,  and 
unlimited.  He  can  do  every  thing  without  us,  we 
can  do  nothing  without  him,  and  therefore  we  have 
not  an  arm  like  God.  2.  That  he  could  never  talk 
it  out  with  him,  nor  carry  his  cause  by  noise  and 
big  words,  which  sometimes  among  men  go  a  great 
way  toward  the  gaining  of  a  point;  "  Canst  thou 
thunder  with  a  voice  like  him?  No,  his  voice  will 
soon  drown  thine,  and  one  of  his  thunders  will 
overpower  aftd  overrule  all  thy  whispers."  Man 
cannot  speak  so  convincingly,  so  powerfully,  nor 
with  such  a  commanding  conquering  force,  as  God 
can,  who  speaks,  and  it 's  done.  His  creating  voice 
is  ciUed  his  thunder;  (Ps.  civ.  7.)  so  is  that  voice 
of  his,  with  which  he  teirifies  and  discomfits  his 
enemies;  (1  Sim.  ii.  10.)     Out  of  heaven  ahall  ht 


JOB,  XL. 


183 


thunder  ufion  them.  The  wrath  of  a  king  may 
sometimes  be  like  the  roaring  of  a  lion,  but  can  ne- 
ver pretend  to  imitate  God's  thunder. 

III.  That  we  cannot  vie  with  God  for  beauty  and 
majesty;  {v,  10.)  "  If  thou  wilt  enter  into  a  compa- 
rison with  him,  and  appear  more  amiable,  put  on 
thy  best  attire;  Deck  thyself  now  with  majesty  and 
excellency.  Appear  in  ali  the  martial,  in  all  the 
royal  pomp  thou  hast,  make  the  best  of  every 
thing  that  will  set  thee  off,  array  thyself  with  glory 
and  beauty,  such  as  may  awe  thine  enemies,  and 
charm  thy  friends;  but  what  is  it  all  to  the  divine 
majesty  and  beauty  i"  No  more  than  the  light  of  a 
glow-worm  to  that  of  the  sun,  when  he  goes  fortli 
in  his  strength."  God  decks  himself  witli  sucli 
majesty  and  glory  as  are  the  terror  of  devils,  and  all 
the  powers  of  darkness,  and  make  them  tremble; 
he  arrays  himself  with  such  glory  and  beauty,  as 
are  the  wonder  of  angels,  and  all  the  saints  in  light, 
and  make  them  rejoice.  David  could  dwell  all  his 
days  in  God's  house,  to  behold  the  beauty  of  tlie 
Lord.  But,  in  comparison  with  this,  what  is  all 
the  majesty  and  excellency  by  which  princes  think 
to  make  themselves  feared,  and  all  the  glory  and 
beauty  by  which  lovers  think  to  make  themselves 
beloved?  If  Job  think,  in  contending  with  God,  to 
carry  the  day  by  looking  great,  and  making  a  figure, 
he  is  quite  mistaken;  J'he  sun  shall  be  ashamed, 
and  the  moon  confounded,  when  God  shines  forth. 

IV.  That  we  cannot  vie  with  God  fur  dominion 
over  the  proud,  v.  11- -14.  Here  the  cause  is  put 
upon  this  short  issue;  if  Job  can  humble  and  abase 
Droud  tyrants  and  oppressors  as  easily  and  effectu- 
ally as  God  can,  it  shall  be  acknowledged  that  he 
has  some  colour  to  compare  with  God.  Observe 
here, 

1.  The  justice  Job  is  here  challenged  to  do,  and 
that  is,  to  bring  the  proud  low,  with  a  look;  if  Job 
will  pretend  to  be  a  rival  with  God,  especially  if  he 
pretend  to  be  a  judge  of  his  actions,  he  must  be  able 
to  do  this. 

(1.)  It  is  here  supposed  that  God  can  do  it,  and 
will  do  it,  himself,  else  he  would  not  have  put  it 
thus  upon  Job.  By  this,  God  proves  himself  to  be 
God,  that  he  resisted  the  proud,  sat  Judge  upon 
them,  and  is  able  to  bring  them  to  ruin.  Observe 
here,  [1.]  That  proud  people  are  wicked  people, 
and  pride  is  at  the  bottom  of  a  great  deal  of  wick- 
edness that  is  in  this  world,  both  toward  God  and 
man.  [2.]  Proud  people  will  certainly  be  abased 
and  brought  low,  for  pride  goes  before  destruction. 
If  they  bend  not,  they  will  break;  if  they  humble 
not  themselves  by  true  repentance,  God  will  humble 
them,  to  their  everlasting  confusion.  The  wicked 
will  be  trodden  down  iii  their  place,  that  is.  Wher- 
ever they  are  found,  though  they  pretend  to  have  a 
place  of  their  own,  and  to  have  taken  root  in  it,  yet 
even  there  they  shall  be  trodden  down,  and  all  the 
wealth,  and  power,  and  interest,  which  their  place 
entitles  them  to,  will  not  be  their  security.  [3.  ]  The 
wrath  of  God,  scattered  among  the  proud,  will  hum- 
ble them,  and  break  them,  and  bring  them  down. 
If  he  casts  abroad  the  rage  of  his  wrath,  as  he  will 
do  at  the  great  day,  and  sometimes  does  in  this  life, 
the  stoutest  heart  cannot  hold  out  against  him;  who 
knows  the  power  of  his  anger?  [4.  ]  God  can,  and 
does,  easily  abase  proud  tyrants;  he  can  look  upon 
them,  and  bring  them  low,  can  overwhelm  them 
with  shame,  and  fear,  and  utter  ruin,  by  one  angry 
look,  as  he  can,  by  a  gracious  look,  revive  the 
hearts  of  the  contrite  ones.  [5.-]  He  can,  and  will, 
at  last,  doit  effectually,  {y.  13.)  not  only  bring  them  ! 
to  the  dust,  from  which  they  might  hope  to  arise,  1 
but  hide  them  in  the  dust,  like  the  proud  Egyptian 
whom  Moses  slew,  and  hid  in  the  sand,  (Exod.  ii.  j 
12.)  that  is,  They  shall  be  brought  not  only  to 
death,  but  to  the  grave,  that  pit  out  of  which  there  | 


is  no  return.  They  were  proud  of  the  figure  they 
made,  but  they  shall  be  buried  in  oblivion,  and  be 
no  more  remembered  than  those  that  are  hid  in  the 
dust;  out  of  sight,  and  out  of  mind.  They  were 
linked  in  leagues  and  confederacies  to  do  mis- 
chief, and  are  now  bound  in  bundles;  they  are  hid 
together,  not  tlieir  rest,  but  their  shame  together  is 
in  the  dust,  ch.  xvii.  16.  Nay,  they  are  treated  as 
malefactors,  who,  when  condemned,  had  their  faces 
co\  ered,  as  Haman's  was;  he  binds  their  faces  in 
secret;  they  are  treated  as  dead. men;  Lazarus,  in 
the  grave,  had  his  face  bound  about.  So  complete 
will  the  victory  be  that  God  will  gain,  at  last,  over 
proud  sinners  that  set  themselves  in  opposition  to 
him.  Now  by  this  he  proves  himself  to  be  God. 
Doeshethushate  proud  men?  Thenheisholy.  Will 
he  thus  punish  them?  Then  he  is  the  just  Judge  of 
the  wcrld.  Can  he  thus  humble  them?  Then  he  is 
the  Lord  Almighty.  When  he  had  abased  proud 
Pharaoh,  and  hid  him  in  the  sand  of  the  Red-sea, 
Jethro  inferred,  that  doubtless  the  Lord  is  greater 
than  all  gods,  for  wherein  the  firoud  enemies  of  his 
Israel  dealt  proudly,  he  was  above  them,  he  was  too 
hard  for  them,  Exod.  xviii.  11.  See  Rev.  xix.  1,  2. 

(2.)  It  is  here  proposed  to  Job  to  do  it.  He  had 
Been  passionately  quarpelling  with  God  and  his  pro- 
\  idence,  casting  abroad  the  rage  of  his  wrath  toward 
heaven,  as  if  he  thought  thereby  to  bring  God  him- 
self to  his  mind;  "Come,"  says  God,  "try  thy 
hand  first  upon  proud  men,  and  thou  wilt  soon  see 
how  little  they  value  the  rage  of  thy  wrath;  and 
shall  /then  regard  it,  or  be  moved  by  it?"  Job  had 
complained  of  the  prosperity  and  power  of  tyrants 
and  oppressors,  and  was  ready  to  charge  God  with 
mal-administration  for  suffering  it;  but  he  ought  not 
to  find  fault,  except  he  could  mend.  If  God,  and 
he  only,  has  power  enough  to  humble  and  bring 
down  proud  men,  no  doubt  he  has  wisdom  enough 
to  know  when  and  how  to  do  it,  and  it  is  not  for  us 
to  prescribe  to  him,  or  to  teach  him  how  to  govern 
the  world;  unless  we  had  an  arm  like  God,  we  must 
not  think  to  take  his  work  out  of  his  hands. 

2.  The  justice  which  is  here  promised,  shall  be 
done  him,  if  he  can  perform  such  mighty  works  as 
these;  {y.  14.)  "  Then  will  I  also  confess  unto  thee, 
that  thy  right  hand  is  sufficient  to  save  thee,  though, 
after  all,  it  would  be  too  weak  to  contend  with  me." 
It  is  the  innate  pride  and  ambition  of  man,  that  he 
would  be  his  own  saviour,  would  have  his  own 
hands  sufficient  for  him,  and  be  independent;  but  it 
is  presumption  to  pretend  to  it;  our  own  hands  can- 
not save  us  by  recommending  us  to  God's  grace, 
much  less  by  rescuing  us  from  his  justice;  unless  we 
could  by  our  own  power  humble  our  enemies,  we 
cannot  pretend  by  our  own  power  to  save  ourselves; 
but  if  we  could,  Grd  himself  would  confess  it.  He 
never  did,  nor  ever  will,  defraud  any  man  of  his 
just  praise,  nor  deny  him  the  honour'he  has  me- 
rited. But  since  we  cannot  do  this,  we  must  confess 
unto  him,  th;;t  our  own  hands  cannot  save  us,  and 
therefoie  into  his  hand  we  must  commit  ourselves. 

1 5.  Behold  now  behemoth,  which  I  made 
with  thee  ;  he  eateth  j2;rass  as  an  ox.  1 6. 
Lo  now,  his  strength  is  in  his  loins,  and  his 
force  is  in  the  navel  of  his  belly.  1 7.  He 
moveth  his  tail  like  a  cedar :  the  sinews  of 
his  stones  are  wrapped  together.  1  8.  His 
bones  are  as  strong  pieces  of  brass ;  his 
bones  are  like  bars  of  iron.  1 9.  He  is  the 
chief  of  the  ways  of  God  :  he  that  made  him 
can  make  his  sword  to  approach  unto  him..  , 
20.  Surely  the  mountains  bring  him  forth 
food,  where  all  the  beasts  of  the  field  play 


184 


JOB,  XL. 


21.  He  lietli  under  tlie  shady  trees,  in  the 
(•overt  of  the  reed,  and  fens.  22.  The  shady 
trees  cover  him  with  their  shadow  ;  the  wil- 
lows of  the  brook  compass  him  about.  23. 
Behold,  he  drinketh  up  a  river,  and  hasteth 
not :  he  trusteth  that  he  can  draw  up  Jordan 
into  his  mouth.  24.  He  taketh  it  with  his 
eyes:  his  nose  pierceth  through  snares. 

God,  for  the  farther  proving  of  his  own  power, 
and  disproving  of  Job's  pretensions,  concludes  his 
discourse  with  the  description  of  two  \  ast  animals, 
far  exceeding  man  in  bulk  and  strength;  one  he 
c&W^behemoth,  the  other,  leviathan.  In  these  verses, 
we  have  the  former  described.  "  Behold  now  be- 
hemoth, and  consider  whether  thou  art  able  to  con- 
tend with  him  who  made  that  beast,  and  gave  him 
all  the  power  he  has,  and  whether  it  is  not  thy  wis- 
dom rather  to  submit  to  him,  and  make  thy  peace 
with  him." 

Behemoth  signifies  beasts  in  general,  but  must 
here  be  meant  of  some  one  particular  species.  Some 
understand  it  of  the  bull;  others  of  an  amphibiouf 
animal,  well-known  (they  say)  in  Egypt,  called  the 
rirver-horse,  ( Hififiofiotamus,)  living  among  the 
fish  in  the  river  Nile,  but  coming  out  to  feed  upon 
the  earth.  But  I  confess  I  see  no  reason  to  depart 
from  the  ancient  and  most  generally  received  opi- 
nion, tliat  it  is  the  elephant  that  is  here  described, 
which  is  a  very  strong  stately  creatuie,  of  very 
large  stature  above  any  other,  and  of  wonderful  sa- 
gacity, and  of  so  great  a  reputation  in  the  animal- 
kingdom,  that,  among  so  many  four-footed  beasts 
as  we  have  had  the  natural  history  of,  {ch.  xxx\iii. 
and  xxxix. )  we  can  scarcely  suppose  this  should 
be  omitted. 

Observe, 

1.  The  description  here  gi\  en  of  the  behemoth. 
1.  His  body  is  very  strong,  and  well-built;  His 
strength  is  in  his  loins,  v.  16.  His  bones,  compared 
with  those  of  other  creatui-es,  are  like  bars  of  iron, 
V.  18.  His  back-bone  is  so  strong,  that,  though  his 
tail  be  not  large,  yet  he  moves  it  like  a  cedar,  with 
a  commanding  force,  v.  17.  Some  understand  it  of 
the  trunk  of  the  elephant,  for  tlie  word  signifies  any 
extreme  part,  and  in  that  there  is  indeed  a  wonder- 
ful strength;  so  strong  is  the  elephant  in  his  back 
and  loins,  and  the  sinews  of  his  thighs,  that  he  will 
carry  a  large  wooden  tower,  and  a  great  number  of 
fighting  men  in  it.  No  animal  whatsoever  comes 
near  the  elephant  for  strength  of  body,  which  is  the 
main  thing  insisted  on  in  this  description. 

2.  He  feeds  on  the  productions  of  the  earth,  and 
docs  not  prey  upon  other  animals,  he  eats  grass  as 
an  ox,  {v.  15.)  the  mountains  bring  forth  food, 
(v.  20.)  and  the  beasts  of  the  field  do  not  tremble 
before  him,  nor  flee  from  him,  as  from  a  lion,  but 
they  play  alxiut  him,  knowing  they  are  in  no  danger 
from  him.  This  may  give  us  occasion,  (1.)  To  ac- 
knowledge the  gooilness  of  God,  in  ordering  it  so, 
that  a  creature  of  such  bulk,  which  requires  so 
much  food,  should  not  feed  upon  flesh,  (for  then 
multitudes  must  die,  to  keep  him  alive,)  but  should 
be  content  with  the  grass  of  the  field,  to  prevent 
such  destruction  of  lives  as  otherwise  must  have 
ensued.  (2.)  To  commend  living  lipon  herbs  and 
fruits,  without  flesh,  according  to  the  original  ap- 
pointment of  man's  fxid,  Gen.  i.  29.  Even  the 
strength  of  an  elephant,  as  of  a  horse  and  an  ox, 
may  be  supported  without  flesh;  and  why  not  that 
of  a  man?  Though,  therefore,  we  use  the  liberty 
God  ha^ allowed  us,  yet  br  not  among  riotous  eaters 
of  flesh,  Pvcn-.  xxiii.  20.  (3.)  To  command  a  quiet 
and  peaceable  life.  Who  would  not  rather,  like 
the  elephant,  have  his  neighbours  easy  and  pleasant 


about  him,  than,  like  the  lion,  have  them  a'l  afraid 
of  him.'' 

3.  He  lodges  under  the  shady  trees,  (t».  21. )  which 
cover  him  with  their  shadow,  (v.  22.)  where  he  has 
a  free  and  open  air  to  breathe  m,  while  lions,  which 
live  by  prey,  when  they  would  repose  themselves, 
are  obliged  to  retire  into  a  close  and  dark  den,  to 
live  therein,  and  to  abide  in  the  covert  of  that,  ch. 
xxxviii.  40.  They  who  are  a  terror  to  others,  can- 
not but  be  sometimes  a  terror  to  themselves  too; 
but  they  will  be  easy,  who  will  let  others  be  easy 
about  them;  and  the  reed  and  fens,  and  the  willows 
of  the  brook,  though  a  very  weak  and  slender  for- 
tification, yet  are  sufficient  for  the  defence  and 
security  ot  those  who  therefore  dread  no  harm, 
because  they  design  none. 

4.  That  he  is  a  very  great  and  greedy  drinker, 
not  of  wine  and  strong  drink,  (to  be  greedy  of  that 
is  peculiar  to  man,  who  by  his  drunkenness  makes 
a  beast  of  himself,)  but  of  fair  water.  (1.)  His  size 
is  prodigious,  and  therefore  he  must  have  supply 
accordingly,  v.  23.  He  drjnks  so  much,  that  one 
would  think  he  could  drink  up  a  river,  if  you  would 
give  him  time,  and  not  hasten  him.  Or,  when  he 
drinks,  he  hasteth  not,  as  those  do  that  drink  in  fear; 
he  is  confident  of  his  own  strength  and  safety,  and 
therefore  makes  no  haste  when  he  drinks,  no  more 
haste  than  good  speed.  (2.)  His  eye  anticipates 
more  than  he  can  take;  for,  when  he  is  very  thirsty, 
having  been  long  kept  without  water,  he  trusts  that 
he  can  drink  up.  Jordan  in  his  mouth,  and  even 
takes  it  with  his  eyes,  v.  24.  As  a  covetous  man 
causes  his  eyes  tony  upon  the  wealth  of  this  world, 
which  he  is  greedy  of,  so  this  great  beast  is  said  to 
snatch,  or  draw  up,  even  a  river  with  his  eyes.  (3. ) 
His  nose  has  in  it  strength  enough  for  b  th;  for 
when  he  goes  greedily  to  drink  with  it,  he  pierces 
through  snares  or  nets,  which  perhaps  are  laid  in 
the  waters  to  catch  fish.  He  makes  nothing  of 
the  difficulties  that  lie  in  his  way,  so  great  is  his 
strength,  and  so  eager  his  appetite. 

n.  The  use  that  is  to  be  made  of  this  description. 
We  have  taken  a  view  of  this  mountain  of  a  beast, 
this  overgrown  animal,  which  is  here  set  before  us, 
not  merely  as  a  show,  (as  sometimes  it  is  in  our 
country,)  to  satisfy  our  curiosity  and  to  amuse  us, 
but  as  an  argument  with  us  to  humble  ourselves  be- 
fore the  great  God;  for, 

1.  He  made  this  vast  animal,  which  is  so  fearful- 
ly and  wonderfully  made;  it  is  the  work  of  his 
hands,  the  contrivance  of  his  wisdom,  the  pro- 
duction of  his  power;  it  is  behemoth  which  I  made, 
XI.  15.  Whatever  strength  this,  or  any  other  crea 
ture,  has,  it  is  derived  from  God,  who  therefore 
must  be  acknowledged  to  have  all  power  originally 
and  infinitely  in  himself,  and  such  an  arm  as  it  is 
not  for  us  to  contest  with.  This  beast  is  here  called 
the  chief,  in  its  kind,  of  the  ways  of  God;  {v.  19.) 
an  eminent  instance  of  the  Creator's  power  and 
wisdom.  They  that  will  peruse  the  accounts  given 
by  historians  of  the  elephant,  will  find  that  his 
capacities  approach  nearer  to  those  of  reason,  than 
the  capacities  of  any  other  brute-creature  whatso- 
ever, and  therefore  he  is  fitly  called  the  chief  of  the 
ways  of  God,  in  the  inferior  part  of  the  creation  no 
creature  below  man  being  preferable  to  him. 

2.  He  made  him  with  man,  as  he  made  other 
four-footed  beasts;  on  the  same  day  with  man, 
(Gen.  i.  25,  26.)  whereas  the  fish  and  fowl  were 
made  the  day  before;  he  made  him,  to  live  and 
move  on  the  same  earth,  in  the  same  element,  and 
therefore  man  and  beast  are  said  to  be  jointly  pre- 
served by  Divine  Providence,  as  fellow-commoners; 
(Ps.  xxxvi.  6.)  "It  is  behemoth  which  I  made  with 
thee;  I  made  that  beast  as  well  as  thee,  and  he  doei 
not  quarrel  with  me;  why  then  dost  thou?  Whv 
shouldest  thou  demand  peculiar  favours,  because  1 


JOB,  XLl. 


185 


m.ide  thee,  {ch.  x.  9. )  when  I  made  the  behemoth 
likewise  with  thee?  I  made  thee  as  well  as  that  beast, 
and  therefore  can  as  easily  manage  thee  at  pleasure 
a3  that  beast,  and  will  do  it,  whether  thou  refuse 
or  whether  thou  choose.  I  made  him  with  thee, 
that  thou  mayest  look  upon  him,  and  receive  in- 
struction." We  need  not  go  far  for  proofs  and 
instances  of  God's  almighty  power  and  sovereign 
dominion;  they  are  near  us,  they  are  with  us,  they 
are  under  our  eye,  wherever  we  are. 

3.  He  that  made  him,  can  make  his  sword  to  afi- 
firoach  to  him,  {y.  19.)  that  is.  The  same  hand 
that  made  him,  notwithstanding  his  great  bulk  and 
strength,  can  unmake  him  again  at  pleasure,  and 
kill  an  elephant  as  easily  as  a  worm  or  a  fly,  without 
any  difficulty,  and  without  the  imputation  either  of 
waste  or  wrong.  God,  that  gave  to  all  the  creatures 
their  being,  may  take  away  the  being  he  gave;  for 
may  he  not  do  what  he  will  with  his  own?  And  he 
can  do  it;  he  that  has  power  to  create  with  a  word, 
no  doubt,  has  power  to  destroy  with  a  word,  and 
can  as  easily  speak  the  creature  into  nothing,  as,  at 
first,  he  spake  it  out  of  nothing.  The  behemoth 
perhaps  is  here  intended  (as  well  as  the  leviathan 
afterward)  to  represent  those  proud  tyrants  and 
oppressors,  whom  God  had  just  now  challenged 
Job  to  abase  and  bring  down.  They  think  them- 
selves as  well  fortified  against  the  judgments  of  God, 
as  the  elephant  with  his  bones  of  brass  and  iron;  but 
he  that  made  the  soul  of  man  knows  all  the  avenues 
to  it,  and  can  make  the  sword  of  justice,  his  wrath, 
to  approach  to  it,  and  touch  it  in  the  most  tender 
and  sensible  part.  He  that  framed  the  engine,  and 
put  the  parts  of  it  together,  knows  how  to  take  it  in 
pieces.  Woe  to  him  therefore  that  strives  with 
his  Maker,  for  he  that  made,  has  therefore  power 
to  make  him  miserable,  and  will  not  make  him 
happy,  unless  he  will  be  ruled  by  him. 

CHAP.  XLL 

The  description  here  wiven  of  the  leviathan,  a  very  large, 
strong,  formidable,  fish,  or  water-animal,  is  designed  yet 
further  to  convince  Job  of  his  own  impolency,  and  of 
God's  omnipotence,  that  he  might  be  humbled  for  his 
folly  in  making  so  bold  with  him  as  he  had  done.  I.  To 
convince  Job  of  his  own  weakness,  he  is  here  challenged 
to  subdue  and  lame  this  leviathan,  if  he  could,  and  make 
himself  master  of  him,  (v.  2  .9.)  which  because  he  can- 
not do,  he  mustuOwn  himself  utterly  unable  to  stand  be- 
fore the  great  (^d,  v.  10.  II.  Toconvince  Job  of  God's 
power  and  terrible  majesty,  divers  particular  instances 
are  here  given  of  the  strength  and  terror  of  the  leviathan, 
which  is  no  more  than  what  God  has  given  him,  nor 
more  than  he  has  under  his  check,  v.  11,  12.  The  face  of 
the  leviathan  is  here  described  to  be  terrible;  (v.  13,  14.) 
his  scales  close,  (v.  15..  17.)  his  breath  and  neesings 
sparkling,  (v.  18.  .  21.)  his  flesh  firm,  (v.  22 ..  24.)  his 
strength  and  spirit,  when  he  is  attacked,  insuperable, 
(v.  25..  30.)  his  motions  turbulent,  and  disturbing  to 
the  waters;  (v.  31,  32.)  so  that,  upon  the  whole,  he  is  a 
very  terrible  creature,  and  man  is  no  match  for  him, 
V.  33,  34. 

1 .  ^  ANST  thou  draw  out  leviathan  with 
\J  a  hook?  or  his  tongue  with  a  cord 
which  thou  lettest  down?  2.  Canst  thou 
put  a  hook  into  his  nose?  or  bore  his  jaw 
through  with  a  thorn?  3.  Will  he  make 
many  supplications  unto  thee  ?  will  he  speak 
soft  utords  unto  thee?  4.  Will  he  make  a 
covenant  with  thee?  wilt  thou  take  him  for 
a  servant  for  ever?  5.  Wilt  thou  play  with 
him  as  loith  a  bird?  wilt  thou  bind  him  for 
thy  maidens?  6.  Shall  thy  companions 
make  a  banquet  of  him?  shall  they  part  him 
among  the  merchants?  7.  Canst  thoii  fill 
Vol.  III. — 2  A 


his  skin  with  barbed  irons?  or  his  head  with 
fish-spears?  8.  Lay  thy  hand  upon  him, 
remember  the  battle,  do  no  more.  9.  Be- 
hold, the  hope  of  him  is  in  vain  :  shall  not 
one  be  cast  down  even  at  the  sight  of  him? 
1 0.  None  is  so  fierce  that  dare  stir  him  up ; 
who  then  is  able  to  stand  before  me  ? 

Whether  this  leviathan  be  a  ivhale  or  a  crocodile, 
is  a  great  dispute  among  the  learned,  which  I  will 
not  undertake  to  determine;  some  of  the  particu- 
lars agree  more  easily  to  the  one,  others  to  the 
other;  both  are  very  strong  and  fierce,  and  the 
power  of  the  Creator  appears  in  them.  The  inge- 
nious Sir  Richard  Blackmore,  though  he  admits  the 
more  received  opinion  concerning  the  behemoth, 
that  that  must  be  meant  of  the  elefihant,  yet  agrees 
with  the  learned  Bochart's  notion  of  the  leviathan, 
that  it  is  the  crocodile  which  was  so  well  known  ir 
the  river  of  Egypt.  I  confess  that  that  which  in 
dines  me  rather  to  understand  it  of  the  whale,  is, 
not  only  because  it  is  much  larger,  and  a  nobler 
animal,  but  because,  in  the  history  of  the  Creation, 
there  is  such  an  express  notice  taken  of  it,  as  is  not 
of  any  other  species  of  animals  whatsoever;  (Gen.  i. 
21.)  God  created  great  whales;  by  which  it  appears, 
not  only  that  whales  were  well  known  in  those  parts, 
in  Moses's  time,  who  lived  a  little  after  Job,  but 
that  the  creation  of  whales  was  generally  looked 
upon  as  a  n>ost  illustrious  proof  of  the  eternal  pow- 
er and  godhead  of  the  Creator;  and  we  may  con- 
jecture that  this  was  the  reason  (for  otherwise  it 
seems  unaccountable)  wliy  Moses  there  so  particu- 
larly mentions  the  creation  of  the  whales,  because 
God  had  so  lately,  in  this  discourse  with  Job,  more 
largely  insisted  upon  the  bulk  and  strength  of  that 
creature  than  of  any  other,  as  the  proof  of  his 
power;  and  the  leviathan  is  here  spoken  of  as  an 
inhabitant  of  the  sea,  (v.  31.)  which  the  crocodile 
is  not;  and  (Ps.  civ.  25,  26.)  There,  in  the  great  and 
wide  sea,  is  that  leviathan. 

Here,  in  these  \  erses, 

1.  He  shows  how  unable  Job  was  to  master  the  le- 
viathan. (1.)  That  he  could  not  catch  him,  as  a  lit- 
tle fish,  with  angling,  7^  1,  2.  He  had  no  bait  where- 
with to  deceive  him,  no  hook  wherewith  to  catch 
him,  no  fish-line  wherewith  to  draw  him  out  of  the 
water,  nor  a  thorn  to  run  through  his  gills,  on  wMch 
to  carry  him  home.  (2.  )  That  he  could  not  make 
him  his  prisoner,  nor  force  him  to  cry  for  quarter, 
or  surrender  himself  at  discretion,  v.  3,  4.  "  He 
knows  his  own  strength  too  well  to  make  many  sup- 
plications to  tliee,  and  to  make  a  covenant  with  thee 
to  be  thy  servant,  on  condition  thou  wilt  save  his 
life."  (3.)  Tliat  he  could  not  entice  him  into  a 
cage,  and  keep  him  there  as  a  bird  for  the  children 
to  play  with,  v.  5.  There  are  creatures  so  little,  so 
weak,  as  to  be  easily  restrained  thus,  and  triumph- 
ed over;  but  the  leviathan  is  none  of  those,  he  is 
made  to  be  the  terror,  not  the  sport  and  diversion, 
of  mankind.  (4.)  That  he  could  not  have  him 
served  up  to  his  table;  he  and  his  companions  could 
not  make  a  banquet  of  him;  his  flesh  is  too  strong 
to  be  fit  for  food,  and  if  it  were  not,  he  is  not  easily 
caught.  (5.)  That  they  could  not  enrich  them- 
selves with  the  spoil  of  him;  Shall  they  part  him 
among  the  merchants,  the  bones  to  one,  the  oil  to 
another?  If  they  can  catch  him,  they  will;  but  it  is 
probable  that  the  art  of  fishing  for  whales  was  not 
br' ught  to  perfection  then,  as  it  has  been  since. 
(6.)  That  they  could  not  destroy  him,  could  not  Jill 
his  head  with  fish-sfiears,  v.  7.  He  kept  out  of  the 
rearh  of  their  instruments  of  slaughter,  or,  if  they 
touclied  him,  they  could  not  touch  him  to  the  quick. 
(7. ")  That  it  was  to  no  purpose  to  attempt  it;  Tht 


186 


JOB,  XLl. 


Iiofie  q/" taking  him  is  in  vain,  v.  9.  If  men  go  about 
to  seize  him,  so  formidable  is  he,  that  the  very  sight 
of  him  will  appal  them,  and  make  a  stout  man  ready 
to  faint  away;  S/ia/l  not  one  be  cast  down  even  at 
the  sight  of  him?  And  will  not  that  deter  the  pur- 
suers from  their  attempt?  Job  is  bid,  at  his  peril,  to 
lay  his  hand  upon  him,  [v.  8.)  "Touch  him  if 
thou  dare,  remember  the  battle,  how  unable  thou 
art  to  encountei'  such  a  force,  and  what  is  therefore 
likely  to  be  the  issue  of  the  battle,  and  do  no  more, 
but  desist  from  the  attempt."  It  is  good  to  remem- 
ber the  battle  before  we  engage  in  a  war,  and  put 
off  the  harness  in  time,  if  we  foresee  it  will  be  to  no 
purpose  to  gird  it  on.  Job  is  hereby  admonished 
nut  to  proceed  in  his  contro\ersy  with  God,  but  to 
make  his  peace  with  him,  remembering  wiiat  the 
battle  will  certainly  end  in,  if  he  come  to  an  en- 
gagement.    See  Isa.  xxvii.  4,  5. 

2.  Thence  he  infers  how  unable  he  was  to  con- 
tend with  the  Almighty.  JVone  is  so  fierce,  none  so 
fool-hardy,  as  to  stir  up  the  leviathayi,  {x>.  10.)  it 
being  known  that  he  will  certainly  be  too  hard  for 
tliem;  and  ivho  then  is  able  to  stand  before  God, 
either  to  impeach  and  arraign  his  proceeding,  or  to 
out-face  the  power  of  his  wrath?  If  the  inferior 
creatures  that  are  put  under  the  feet  of  man,  and 
over  whom  he  has  dominion,  keep  us  in  awe  thus, 
how  terrible  must  the  majesty  oi  our  great  Lord 
be,  who  has  a  sovereign  dominion  o\er  us,  and 
against  whom  man  has  been  so  long  in  rebellion ! 
Who  can  stand  before  him  when  once  he  is  angry? 

1 1 .  Who  hath  prevented  me,  that  1  sliould 
repay  himl  whatsoever  is  under  the  whole 
lieaven  is  mine.  1 2.  I  will  not  conceal  his 
parts,  nor  his  power,  nor  his  comely  propor- 
tion. 13.  Who  can  discover  the  face  of  his 
garment  ?  or  who  can  come  to  him  with  his 
double  bridle  ?  1 4.  Who  can  open  the  doors 
of  his  face  ?  his  teeth  are  terrible  round 
about.  15.  His  scales  are  his  pride,  shut 
up  together  as  ivith  a  close  seal.  16.  One 
is  so  near  to  another,  that  no  air  can  come 
between  them.  1 7.  They  are  joined  one  to 
another,  they  stick  together,  that  they  can- 
not be  sundered.  18.  By  his  neesings  a 
light  doth  shine,  and  his  eyes  are  like  the 
eyelids  of  the  morning.  19.  Out  of  his 
mouth  go  burning  lamps,  and  sparks  of  fire 
leap  out.  20.  Out  of  his  nostrils  goeth 
smoke,  as  out  of  a  seething-pot  or  caldron. 
21.  His  breath  kindleth  coals,  and  a  flame 
goeth  out  of  his  mouth.  22.  In  his  neck 
remaineth  strength,  and  sorrow  is  turned  in- 
to joy  before  him.  23.  The  flakes  of  his 
flesh  are  joined  together :  they  are  firm  in 
themselves ;  they  cannot  be  moved.  24. 
His  heart  is  as  firm  as  a  stone  ;  yea,  as  hard 
as  a  piece  of  the  nether  millstone.  25. 
When  he  raiseth  up  himself,  the  mighty  are 
afraid :  by  reason  of  breakings  they  purify 
themselves.  26.  The  sword  of  him  that 
layeth  at  him  cannot  hold  ;  the  spear,  the 
dart,  nor  the  haljergeon.  27.  He  esteemeth 
iron  -as  slraw,  and  brass  as  rotten  wood. 
20.  The  arrow  cannot  make  him  flee  :  sling 
stones  are  turned  with  him  into  stubble. 


29.  Darts  are  counted  as  stubble :  he  laugh 
eth  at  the  shaking  of  a  spear.  30.  Sharp 
stones  f/7-e  under  him  :  he  spreadeth  shaij)  • 
pointed  things  upon  the  mire.  3 1 .  He  mak 
eth  the  deep  to  boil  like  a  pot :  he  maketli 
the  sea  like  a  pot  of  ointment.  32.  He 
maketh  a  path  to  shine  after  him  :  mic  would 
think  the  deep  to  be  hoary.  33.  Upon 
earth  there  is  not  his  like,  who  is  made  with- 
out fear.  34.  He  beholdeth  all  high  things: 
he  is  a  king  over  all  the  children  of  pride. 

God,  having  in  the  foregoing  ^  erses  showed  Jcb 
how  unable  he  was  to  deal  with  the  leviathan,  here 
sets  forth  his  own  power  in  that  massy  mighty 
creature.     Here  is, 

I.  (iod's  sovereign  dominion  and  independency 
laid  down,  v.  11.  1.  That  he  is  indebted  to  none 
of  his  creatures.  If  any  pretend  he  is  indebted 
to  them,  let  them  make  their  demand  and  prove 
their  debt,  and  they  shall  recei\  e  it  in  full,  and  not 
by  composition;  "  Jt'ho  has  prevented  me?"  that  is, 
•'Who  has  laid  any  obligations  upon  me,  by  any 
service  they  have  done  me?  Who  can  pretend  to 
be  before-hand  with  me?  If  any  were,  I  would  n(  t 
long  be  behind-hand  with  them,  I  would  soon  re- 
pay them. "  The  apostle  quotes  this,  for  the  silenc- 
ing of  all  flesh  in  God's  presence;  (Rom.  xi.  35.) 
JVho  hath  first  given  to  him,  and  it  shall  be  recom- 
pensed to  him  again?  As  (iod  does  not  inflict  upon 
us  the  evils  we  have  deserved,  so  he  does  bestow 
upon  us  the  favours  we  have  not  deserved.  2.  That 
he  is  the  rightful  Lord  and  Owner  of  all  the  crea- 
tures; "Whatsoever  is  under  the  whole  heavens, 
animate  or  inanimate,  is  mine,  (and  particularly 
this  leviathan,)  at  my  command  and  disposal;  wh;.t 
I  have  an  incontestable  property  in,  and  dominion 
over."  All  is  his,  we  are  his,  all  we  have  and  do, 
and  therefore  we  cannot  make  God  our  Debtor;  but 
of  thine  own.  Lord,  have  ive  given  thee.  All  is  his, 
and  therefore,  if  he  were  indebted  to  any,  he  has 
wherewithal  to  repay  them ;  the  debt  is  in  gO(  d 
hands.  All  is  his,  and  therefore  he  needs  not  our 
services,  nor  can  he  be  benefitted  by  them.  Jf  I 
were  hungry  I  would  not  tell  the^Jbr  the  world  is 
mine,  and  the  fulness  thereof,  Ps.  ^  12. 

II.  The  proof  and  illustration  of  it,  from  the 
wonderful  structure  of  the  leviathan,  v.  12.  The 
parts  of  his  body,  the  power  he  exerts,  especially 
when  he  is  set  upon,  and  the  comely  proportion  of 
the  whole  of  him,  are  what  God  will  not  conceal, 
and  therefore  what  we  must  observe  and  acknow- 
ledge the  power  of  God  in.  Though  he  is  a  crea- 
ture of  monstrous  bulk,  yet  there  is  in  him  a  comely 
proportion.  In  our  eye,  beauty  lies  in  little,  finest 
sua  gratia  parvis — Little  things  have  a  gracefulness 
all  their  own,  J  because  we  ourselves  are  little;  but, 
in  God's  eye,  even  the  lex'iathan  is  comely;  and  if 
he  pronounce  even  the  whale,  even  the  crocodile, 
so,  it  is  not  for  us  to  say  of  any  of  the  works  of  his 
hands,  that  they  are  ugly  or  ill-favoured;  it  is 
enough  to  say  so,  as  we  have  cause,  of  cur  own 
works,  (iod  here  goes  about  to  give  us  an  ana- 
tomical view  (as  it  were)  of  the  leviathan;  for  his 
works  appear  most  beautiful  and  excellent,  and  his 
wisdom  and  power  appear  most  in  them,  when  they 
are  taken  in  pieces,  and  viewed  in  their  several 
parts  and  proportions. 

1.  The  leviathan,  e\  en  prirna  facie — at  first  sight, 
ap])ears  formidable  and  inaccessible,  v.  13,  14. 
Who  dares  come  so  near  him,  while  he  is  alive,  as 
to  discover  or  take  a  distinct  view  of  the  face  of  the 
garment,  the  skin  with  which  he  is  clothed  as  with 
a  garment;  so  near  him,  as  to  bridle  him  like  a  horse. 


JOB,  XLl. 


187 


and  so  lead  him  away;  so  near  him,  as  to  be  within  | 
reach  of  his  jaws,  which  are  like  a  double  bridle?  \ 
Who  will  venture  to  look  into  his  mouth,  as  we  do  j 
into  a  horse's  mouth?  He  that  olie?is  the  doors  of  \ 
his  face,  will  see  his  teeth  terrible  round  about,  I 
strong  and  shai-p,  and  fitted  to  devour;  it  would 
make  a  man  tremble  to  think  of  having  a  leg  or  an  [ 
arm  between  them.  1 

2.  His  scales  are  his  beauty  and  strength,   and  | 
therefore  his  firide,  v.  15' -17.     The  crocodile  is  in-  , 
deed  remarkable  for  his  scales;  if  we  understand  it  i 
of  the  whale,  we  must  understand  by  these  shields,  j 
(for  so  the  word  is,)  the  several  coats  of  his  skin; 
or  there  might  be  whales  in  that  country  with  scales.  | 
That  which  is  remarkable  concerning  the  scales,  is,  i 
that  they  stick  so  close  together,  by  wliich  he  is  not  i 
only  kept  warm,  for  no  air  can  pierce  him,  but  kept  j 
safe,  for  no  sword  can  pierce  him,  through  those 
scales.     Fishes,  tliat  live  in  the  water,  are  fortified 
accordingly  by  the  wisdom  of  Providence,  which 
gives  clothes  as  it  gives  cold. 

3.  He  scatters  terror  with  his  very  breath  and 
looks;  if  he  sneeze  or  spout  by  water,  it  is  like  a 
light  shilling,  either  with  the  froth,  or  the  light  of 
the  sun  shining  through  it,  v.  18.  The  eyes  of  the 
whale  are  reported  to  shine  in  the  night-time,  like 
a  flame,  or,  as  here,  like  the  eye-lids  of  the  morning; 
the  same  they  say  of  the  crocodile.  The  breath  of 
this  creature  is  so  hot  and  fiery,  from  the  great 
natural  heat  within,  that  burning  lamps  and  sparks 
of  fire,  smoke  and  a  flame,  are  said  to  go  out  of  his 
mouth,  even  such  as  one  would  think  sufficient  to 
set  coals  on  fire,  v.  19-  '21.  Probably,  these  hyper- 
bolical expressions  ai'e  used  concerning  the  levia- 
than, to  intimate  the  power  and  terror  of  the  wrath 
of  God,  for  that  is  it  which  all  this  is  designed  to 
convince  us  of;  fire  out  of  his  mouth  devours,  Ps. 
xviii.  7,  8.  The  breath  of  the  Almighty,  like  a 
stream  of  brimstone,  kindles  'I'ophet,  and  will  for 
ever  keep  it  burning,  Isa.  xxx.  33.  The  wickedt 
one  shall  be  consumed  with  the  breath  of  his  mouth, 
2  Thess.  ii.  8. 

4.  He  is  of  invincible  strength  and  most  terrible 
fierceness,  so  that  he  frightens  all  that  come  in  liis 
way,  but  is  not  himself  frightened  by  any.  Take  a 
view  of  his  neck,  and  there  remains  strength,  x'.  22. 
His  head  and  his  body  are  well-set  together;  sor- 
row rejoices,  or  rides  in  triumfih,  before  him,  for  he 
makes  terrible  work  wherever  he  comes.  Or, 
Those  storms  which  are  the  sori'ow  of  others,  are 
his  joy;  what  is  tossing  to  others,  is  d  incing  to  him. 
His  flesh  is  well-knit,  r>.  23.  The  flakes  of  it  are 
joined  so  closely  together,  and  are  so  firm,  that  it  is 
hard  to  pierce  it;  he  is  as  if  he  were  all  bone;  his 
Jiesh  is  of  brass,  which  Job  had  complained  his  was 
not,  ch.  vi.  12.  His  heart  is  as  firm  as  a  stone,  v. 
24.  He  has  spirit  equal  to  his  bodily  strength,  and, 
though  he  is  bulky,  he  is  sprightly,  and  not  un- 
wieldy; as  his  flesh  and  skin  cannot  be  pierced,  so 
his  courage  cannot  be  daunted ;  but,  on  the  contrary, 
he  daunts  all  he  meets,  and  puts  them  into  a  con- 
sternation; (t'.  25. )  IVhen  he  raises  u/7  himself  Vike 
a  moving  mountain  in  the  great  waters,  even  the 
mighty  are  afraid  lest  he  overturn  tlieir  ships,  or  do 
them  some  other  mischief:  by  reason  of  the  break- 
ings he  makes  in  the  water,  which  threaten  death, 
they  fiurify  themselves,  confess  their  sins,  betake 
themselves  to  their  pravers,  and  get  ready  fr  death. 
We  read  {ch.  iii.  8.)  of  those  wlio,  when  they  raise 
up  a  leviathan,  are  in  such  a  fright,  that  they  curse 
the  day.  It  was  a  fear  which,  it  seems,  used  to 
drive  some  to  their  curses,  and  others  to  their 
prayers;  for  as  now,  so  then  thei-e  were  seafaring 
men  of  different  characters,  and  on  whom  the  ter- 
rors of  the  sea  have  contrary  effects;  but  all  agree 
there  is  a  great  fright  among  them  when  the  levia- 
ihan  raises  up  himself. 


5.  All  the  instruments  of  slaughter  that  are  used 
against  him,  do  him  no  hurt,  and  therefore  are  no 
terror  to  him,  v.  26-  -29.  The  sword  and  the  spear, 
which  wound  nigh  at  hand,  are  nothing  to  him,  the 
darts,  arrows,  and  sling-stones,  which  wound  at  a 
distance,  do  him  no  damage;  nature  has  so  well 
armed  him  against  them  all.  The  defensive  wea- 
pons which  men  use  when  they  engage  with  the 
leviathan,  as  the  habergeon,  or  breast-plate,  often 
serve  men  no  more  than  their  offensive  weapons; 
iron  and  brass  are  to  him  as  straw  and  rotten  wood, 
and  he  laughs  at  them.  It  is  the  picture  of  a  hard- 
hearted sinner,  that  despises  the  terrors  of  the  Al- 
mighty, and  laughs  at  all  the  threatenings  of  his 
word.  The  leviathan  so  little  dreads  the  weapons 
that  are  used  against  him,  that,  to  show  how 
hardy  lie  is,  he  chooses  to  lie  on  the  sharp  stones, 
the  sharp  pointed  things,  {y.  30.)  and  lies  as  easy 
there,  as  if  he  lay  on  the  soft  mire.  Those  that 
would  endure  hardness,  must  inure  themselves  to  it. 

6.  His  \ery  motion  in  the  water  troubles  it,  and 
puts  it  into  a  ferment,  v.  31,  32.  When  he  rolls 
and  tosses,  and  makes  a  stir  in  the  water,  or  is  in 
pursuit  of  his  prey,  he  makes  the  deep  to  boil  like  a 
}iot,  he  raises  a  great  froth  and  foam  upon  the  wa- 
ter, such  as  is  upon  a  boiling  pot,  especially  a  pot  of 
boiling  ointment;  and  he  makes  a  path  to  shine 
after  hi?n,  which  even  a  ship  in  the  midst  of  the  sea 
does  not,  Prov.  xxx.  19.  One  may  trace  the  levia- 
than under  water  by  the  bubbles  on  the  surface; 
and  yet  who  can  take  that  advantage  against  him  in 
pursuing  him.''  Men  track  hares  in  the  snow  and  kill 
tliem,  but  he  that  tracks  the  leviathan  dares  not 
come  near  him. 

Lastly,  Having  given  this  particular  account  of 
his  parts,  and  his  power,  and  his  comely  firofiortion, 
he  concludes  with  four  things  in  general  concerning 
this  animal,  v.  33,  34.  (1.)  That  he  is  a  none 
such  among  the  inferior  creatures;  Upoji  earth 
there  is  not  his  like,  no  creature  in  this  world  is  com- 
parable to  him  for  strength  and  terror;  or,  the 
earth  is  here  distinguished  from  the  sea;  His  do- 
minion is  7iot  ufion  the  earth,  so  some,  but  in  the 
waters;  none  of  all  the  sa^age  creatures  upon  earth 
come  near  him  for  bulk  and  strength,  and  it  is  well 
for  man  that  he  is  confined  to  the  waters,  and  there 
has  a  watch  set  upon  him,  {ch.  vii.  12.)  by  the  Di 
vine  Providence,  for  if  such  a  terrible  creature  were 
allowed  to  roam  and  ravage  upon  this  earth,  it 
would  be  an  unsafe  and  uncomfortable  habitation 
for  the  children  of  men,  for  whom  it  is  intended. 
(2.)  That  he  is  more  bold  and  daring  than  any 
other  creature  whatsoe\  er;  He  is  made  without  fear: 
the  creatures  are  as  they  are  made;  the  leviathan 
has  courage  in  his  constitution,  nothing  can  frighten 
him;  other  ci'eatures,  quite  contrary,  seem  as  much 
designed  for  flying  as  this  for  fighting;  among  men, 
some  are  in  their  natural  temper  bold,  others  are 
timorous.  (3.)  That  he  is  himself  \  ery  proud; 
though  lodged  in  the  deep,  yet  he  beholds  all  high 
things;  the  rolling  waves,  the  impending  rocks,  the 
hovering  clouds,  and  tlie  ships  under  sail  with  top 
and  top-gallant,  this  mighty  animal  beholds  with 
contempt,  for  he  does  not  think  thev  either  lessen 
him  or  threaten  him.  Thrse  that  are  great,  are 
apt  to  be  scornful.  (4.)  That  he  is  a  king  over  all 
the  children  of  firide,  that  is.  He  is  the  proudest  of 
all  proud  ones.  He  has  more  to  he  proud  of  (so 
Mr.  Caryl  expounds  it)  than  the  proudest  people  in 
the  world  have;  and  so  it  is  a  mortification  to  the 
haughtiness  and  lofty  looks  <  f  men.  Whatever 
bodily  accomplishments  men  are  proud  of,  and 
puffed  up  with,  the  leviathan  excels  them,  and  is  a 
king  over  them.  Some  read  it,  so  ;is  to  understand 
it  of  God;  He  that  beholds  all  high  things,  even  hr.. 
i^  King  over  all  the  children  of  pride;  he  can  tiime 
the  behemoth,  {ch.  xl.  19.)  and  the  leviatt.un,  big 


183 


JOB,  XLII. 


as  they  are,  and  stout-hearted  as  they  are.  This 
discourse,  concerning  those  two  animals,  was  brought 
in  to  prove  that  it  is  God  only  who  can  look  ufion 
proud  men  and  abase  them,  bring  them  loiv  and 
tread  them  down,  and  hide  them  in  the  dust;  {ch. 
xl.  11  "IS.)  and  so  it  concludes  with  a  Quod  erat 
demonstrandum — Which  was  to  be  demonstrated; 
there  is  one  that  beholds  all  high  things,  and,  wherein 
men  deal  proudly,  is  above  them;  he  is  King  over 
all  the  children  offiride,  whether  bi-utal  or  rational, 
and  can  make  them  all  either  bend,  or  break,  be- 
fore him;  (Isa.  ii.  11.)  The  lofty  looks  of  man  shall 
be  humbled,  and  the  haughtiness  of  men  shall  be 
bowed  down,  and  thus  the  Lord  alone  shall  be  ex- 
alted. 

CHAP.  XLII. 

Solomon  says,  Better  is  the  end  of  a  thing  than  the  be- 
ginning thereof,  Eccl.  vii.  8.  It  was  so  here  in  the  story 
of  Job;  at  evenini,'--time  it  was  light.  Three  things  we 
have  met  with  in  Ihis  book,  which,  I  confess,  have  trou- 
bled me  much;  but  we  find  all  the  three  grievances  re- 
dressed, thoroughly  redressed,  in  this  chapter,  every 
thing  set  to  rights.  I.  It  has  been  a  great  trouble  to  us, 
to  see  such  a  holy  man  as  Job  was,  so  fretful  and  pee- 
vish, and  uneasy  to  himself,  and  especially  to  hear  him 
quarrel  with  God,  and  speak  indecently  to  him;  but, 
though  he  thus  fall,  he  is  not  utterly  cast  down,  for  here 
he  recovers  his  temper,  comes  to  himself,  and  to  his 
right  mind  again,  by  repentance,  is  sorry  for  what  he 
has  said  amiss,  unsays  it,  and  humbles  himself  before 
God,  v.  1 . .  6.  II.  It  has  been  likewise  a  great  trouble 
to  us,  to  see  Job  and  his  friends  so  much  at  variance, 
not  only  differing  in  their  opinions,  but  giving  one  ano- 
ther a  great  many  hard  words,  and  passing  severe  cen- 
sures one  upon  another,  though  the^  were  all  very  wise 
and  good  men;  but  here  we  have  this  grievance  redress- 
ed liKewise,  the  differences  between  them  happily  ad- 
justed, the  quarrel  taken  up,  all  the  peevish  reflections 
they  had  cast  upon  one  another  forgiven  and  forgotten, 
and  all  joining  in  sacrifices  and  prayers,  mutually  ac- 
cepted of  God,  V.  7  .  .  9.  III.  It  has  troubled  us,  to  see 
a  man  of  such  eminent  piety  and  usefulness  as  Job  was, 
so  grievously  afflicted,  so  pained,  so  sick,  so  poor,  so 
reproached,  so  slighted,  and  made  the  very  centre  of  all 
the  calamities  of  human  life;  but  here  we  have  this 
grievance  redressed  too;  Job  healed  of  all  his  ailments, 
more  honoured  and  beloved  than  ever,  enriched  with  an 
estate  double  to  what  he  had  before,  surrounded  with  all 
the  comforts  of  life,  and  as  great  an  instance  of  pros- 
perity as  ever  he  had  been  of  affliction  and  patience, 
V.  10. .  17.  All  this  is  written  for  our  learning,  that  we, 
under  these  and  the  like  discouragements  that  we  meet 
with,  through  patience  and  comfort  of  this  scripture, 
may  have  hope. 

1 .  ri^HEN  Job  answered  the  Lord,  and 
X.  said,  2.  I  know  that  thou  canst  do 
every  thing,  and  that  no  thought  can  be 
withholden  from  thee.  3.  Who  is  he  that 
hideth  counsel  without  knowledge  ?  there- 
fore have  I  uttered  that  I  understood  not ; 
things  too  wonderful  for  me,  which  I  knew 
not.  4.  Hear,  I  beseech  thee,  and  I  will 
speak :  1  will  demand  of  thee,  and  declare 
thou  unto  me.  5.  I  have  heard  of  thee  by 
the  hearing  of  the  ear ;  but  now  mine  eye 
seeth  thee :  6.  Wherefore  I  abhor  myself, 
and  repent  in  dust  and  ashes. 

The  words  of  Job  justifying  himself,  were  ended, 
ch.  xxxi.  40.  After  that,'  he  said  no  more  to  that 
purport:  the  words  of  Job  judging  and  condemning 
himself,  began,  ch.  xl.  4,  5.  Here  he  goes  on  with 
words  to  the  same  purport;  though  his  patience 
had  not  its  perfect  work,  his  repentance  for  his  im- 
patience had.  He  is  here  thoroughly  humbled  for 
his  folly  and  unadvised  speaking,  and  it  was  for- 


given him.  Good  men  will  see  and  own  their  faults 
at  lust,  though  it  may  be  some  difficulty  to  bring 
them  to  it.  Then  when  God  had  said  all  that  to 
him  concerning  his  own  greatness  and  power  ap- 
pearing in  the  creatures,  then  Job  answered  the 
Lord,  ly.  1.)  not  by  way  of  contradiction,  he  had 
promised  not  so  to  answer  again,  (cA.  xl.  5. )  but  by 
way  of  submission;  and  thus  we  must  all  answer  the 
calls  of  God. 

I.  He  subscribes  to  the  truth  of  God's  unlimited 
power,  knowledge,  and  dominion,  to  prove  which 
was  the  scope  of  God's  discourse  out  of  the  whirl- 
wind,!).  2.  Corrupt  passions  and  practices  arise  either 
from  some  corrupt  principles,  or  from  the  neglect 
and  disbelief  of  the  principles  of  truth;  and  therefore 
true  repentance  begins  in  the  acknowledgment  of 
the  truth,  2  Tim.  ii.  25.  Job  here  owns  his  judg- 
nrient  convinced  of  the  greatness,  glorj-,  and  perfec- 
tion, of  God,  from  which  would  ifollow  the  convic- 
tion of  his  conscience  concerning  his  own  folly,  in 
speaking  irreverently  to  him.  1.  He  owns  that 
God  can  do  every  thing.  What  can  be  too  hard 
for  him  that  made  behemoth  and  leviathan,  and 
manages  both  as  he  pleases?  He  knew  this  before 
and  had  himself  discoursed  very  well  upon  the 
subject,  but  now  he  knew  it  with  application;  God 
had  sfioken  it  once,  and  then  he  heard  it  twice,  that 
flower  belongs  to  God;  and  therefore  it  is  the  great- 
est madness  and  presumption  imaginable  to  contend 
with  him.  •'  Thou  canst  do  every  thing,  and  there- 
fore canst  raise  me  out  of  this  low  condition,  which 
I  have  so  often  foolishly  despaired  of  as  impossi- 
ble; I  now  believe  thou  art  able  to  do  this."  2. 
That  no  thought  can  be  withholden  from  him,  that 
is,  (1.)  There  is  no  thought  of  ours  that  he  can  be 
hindered  from  the  knowledge  of.  Not  a  fretful, 
discontented,  unbelieving,  thought  is  in  our  minds 
at  any  time,  but  God  is  a  Witness  to  it:  it  is  in  vain 
to  contest  with  him,  for  we  cannot  hide  our  coun- 
sels and  projects  from  him;  and  if  he  discover 
them,  he  can  defeat  them.  (2.)  There  is  no 
thought  of  his  that  he  can  be  hindered  from  the 
execution  of;  Whatever  the  Lord  pleased,  that  did 
he.  Job  had  said  this  passionately,  complaining  of 
it;  {ch.  xxiii.  13.)  What  his  soul  desireth,  that  he 
doeth;  now  he  says,  with  pleasure  and  satisfaction, 
tliat  God^s  counsels  shall  stand.  If  God's  thoughts 
concerning  us  be  thoughts  of  good,  to  give  us  an 
unexpected  end,  he  cannot  be  withheld  from  ac- 
complishing his  gracious  purposes,  whatever  diffi- 
culties may  seem  to  lie  in  the  way. 

n.  He  owns  himself  to  be  guilty  of  that  which 
God  had  charged  him  with  in  the  beginning  of  his 
discourse;  {v.  3. )  ♦'  Lord,  the  first  word  thou  siiidst, 
was,  Who  is  this  that  darkens  counsel  by  words 
without  knowledge?  There  needed  no  more;  that 
word  convinced  me;  I  own,  /  am  the  man  that  has 
been  so  foolish.  That  word  reached  my  conscience, 
and  set  my  sin  in  order  before  me;  it  is  too  plain  to 
be  denied,  too  bad  to  be  excused;  I  have  hid  coun- 
sel without  knowledge;  I  have  ignorantly  overlook- 
ed the  counsels  and  designs  of  God  in  afflicting  me, 
and  tlierefore  have  quarrelled  with  God,  and  insist- 
ed too  much  upon  my  own  justification;  Therefore 
I  uttered  that  I  understood  not,"  that  is,  '*  I  have 
passed  a  judgment  upon  the  dispensations  of  Prnvj- 
dence,  though  I  was  utterly  a  stranger  to  the  rea- 
sons of  them."  Here,  1.  He  owns  himself  igno- 
rant of  the  divine  counsels;  and  so  we  are  all. 
God's  judgments  are  a  great  deep,  which  we  can- 
not fathom,  much  less  find  out  the  springs  of.  We 
see  what  God  does,  but  we  neither  know  why  he 
does  it,  what  he  is  driving  at,  nor  what  he  will 
bring  it  to;  these  are  things  too  wonderful  for  us, 
out  of  our  sight  to  discover,  out  of  our  reach  to  al- 
ter, and  out  of  our  jurisdiction  to  judge  of;  they  are 
things  which  we  know  not,  it  is  quite  above  our  re- 


JOB,  XLJI. 


189 


pacity  to  pass  a  verdict  upon  theni :  the  reason  why 
we  quarrel  with  Providence  is,  because  we  do  not 
understand  it;  and  we  must  be  content  to  be  in  the 
dark  about  it,  until  the  mystery  of  God  shall  be 
finished.  2.  He  owns  himself  imprudent  and  pre- 
sumptuous, in  undertaking  to  discourse  of  that 
which  he  did  not  understand,  and  to  arraign  that 
whii'h  he  could  not  judge  of.  He  that  ansivereth  a 
matter  before  he  heareth  it,  it  is  folly  and  shame  to 
him.  We  wrong  ourselves,  as  well  as  the  cause 
which  we  undertake  to  determine,  while  we  are  no 
competent  judges  of  it. 

III.  He  will  not  answer,  but  he  will  make  sufifili- 
cation  lo  his  Jtidge,  as  he  had  said;  (c/;.  ix.  15.) 
"  Hear,  I  beseech  thee,  and  I  ivitl  sfieak,  {y.  4.)  not 
speak  either  as  plaintiff  or  defendant,  (c/i.  xiii.  22.) 
but  as  a  humble  petitioner;  not  as  one  that  will  un- 
dertake to  teach  and  prescribe,  but  as  one  that  de- 
sires to  learn,  and  is  willing  to  be  prescribed  to. 
Lord,  put  no  more  hard  questions  to  me,  for  I  am 
not  able  to  answer  thee  one  of  a  thousand  of  those 
which  thou  hast  put;  but  give  me  leave  to  ask  in- 
struction from  thee,  and  do  not  deny  it  me,  do  not 
upbraid  me  with  my  folly  and  self- sufficiency," 
Jam.  i.  5.  Now  he  is  brought  to  the  prayer  Elihu 
taught  him.  That  which  I  see  not,  teach  thou  me. 

IV.  He  puts  himself  into  the  posture  of  a  peni- 
tent, and  therein  goes  upon  a  right  principle.  In 
true  repentance  there  must  be  not  only  conviction 
of  sin,  but  contrition  and  godly  sorrow  for  it,  sor- 
rowing according  to  God,  2  Cor.  vii.  9.  Such  was 
Job's  sorrow  for  his  sins. 

1.  Job  had  an  eye  to  God  in  his  repentance, 
thought  highly  of  him,  and  went  upon  that  as  the 
principle  of  it;  (v.  5.)  "  I  have  heard  of  thee  by  the 
hearing  of  the  ear  many  a  time  from  my  teachers, 
when  I  was  young;  from  my  friends,  now  of  late;  I 
have  known  something  of  thy  greatness,  and  power, 
and  sovereign  dominion;  and  yet  was  not  brought, 
by  what  I  heard,  to  submit  myself  to  thee  as  I 
ought;  the  notions  I  had  of  these  things,  served  me 
only  to  talk  of,  and  had  not  a  due  influence  upon 
my  mind:  but  now  thou  hast  by  immediate  revela- 
tion discovered  thyself  to  me  in  thy  glorious  majes- 
ty; now  mine  eyes  see  thee,  now  I  feel  the  power  of 
those  truths  which  before  I  had  only  the  notion  of, 
and  therefore  now  I  repent,  and  unsay  what  I  have 
foolishly  said."  Note,  (1.)  It  is  a  great  mercy  to 
have  a  good  education,  and  to  know  the  things  of 
God  by  tlie  insti-uctions  of  his  word  and  ministers; 
faith  comes  by  hearing,  and  then  it  is  most  likely  to 
come,  when  we  hear  attentively,  and  with  the  hear- 
ing of  the  ear.  (2.)  When  the  understanding  is  en- 
lightened by  the  Spirit  of  grace,  our  knowledge  of 
divine  things  as  far  exceeds  what  we  had  before,  as 
that  by  ocular  demonstration  exceeds  that  by  re- 
port and  common  fame.  By  the  teachings  of  men 
God  reveals  his  Son  to  us;  but  by  the  teachings  of 
his  Spirit  he  reveals  his  Son  in  us,  (Gal.  i.  16.)  and 
so  changes  us  into  the  same  image,  2  Cor.  iii.  18. 
(3.)  God  is  pleased  sometimes  to  manifest  himself 
most  fully  to  his  people  by  the  rebukes  of  his  word 
and  providence;  "  Now  that  I  have  been  afflicted, 
now  that  I  have  been  told  of  my  faults,  now  mine 
eye  sees  thee.  The  rod  and  reproof  give  wis- 
dom. Blessed  is  the  man  whom  thou  chastenest 
ani  teach  est." 

2.  Jo!)  had  an  eye  to  himself  in  his  repentance, 
thought  liardly  of  himself,  and  thereby  expressed 
his  sorrow  for  his  sins;  {v.  6.)  Jl'herefore  I  abhor 
myself,  and  repent  in  dust  and  ashes.  Observe, 
(1.)  It  concerns  us  to  be  deeply  humbled  for  the 
sins  we  are  convinced  of,  and  not  to  rest  in  a  slight 
superficial  displeasure  against  oursel\  cs  for  them. 
Even  good  people,  that  ha\  e  no  gross  enormities  to 
repent  of,  must  be  greatly  afflicted  in  soul  for  the 
workings  and  breakings  out  of  pride,  passion,  pee- 


vishness, and  discontent,  and  all  their  hasty  unad- 
vised speeches;  for  these  we  must  be  pricked  to 
the  heart,  and  be  in  bitterness.  Till  the  enemv  be 
effectually  humbled,  the  peace  will  be  insecure. 
(2.)  Outward  expressions  of  godly  sorrow  well  be- 
come penitents;  Job  repented  in  dust  and  ashes. 
These,  without  an  inward  change,  do  but  mock 
God;  but  where  they  come  from  sincere  contritirn 
of  soul,  the  sinner  by  them  gives  glory  to  God, 
takes  shame  to  himself,  and  may  be  instrument;-,! 
to  bring  others  to  repentance.  Job's  afflictions  had 
brought  him  to  the  ashes,  {ch.  ii.  8. )  he  sat  down 
among  the  ashes;  but  now  his  sins  brought  him 
thither.  True  penitents  mourn  for  their  sins  as 
heartily  as  ever  they  did  for  any  outward  afflictions; 
and  are  in  bitterness,  as  fur  an  only  son  or  a  first- 
born, for  they  are  brought  to  see  more  e\ils in  their 
sins  than  in  their  troubles.  (3.)  Self-loathing  is 
evermore  the  companion  of  true  repentance;  (Ezek. 
vi.  9. )  They  shall  loathe  themselves  for  the  evils 
which  they  have  committed.  We  must  not  only  be 
angry  at  ourseh  es  for  the  wrong  and  damage  we 
have  by  sin  done  to  our  own  souls,  but  must  abhor 
ourselves,  as  having  by  sin  made  ourselves  odious  to 
the  pure  and  holy  God,  wlio  cannot  endure  to  loi  k 
upon  iniquity.  If  sin  be  truly  an  abomination  to  us, 
sin  in  ourselves  will  especially  be  so;  the  nearer  it 
is  to  us,  the  more  loathsome  it  will  be.  (4.)  Tlie 
more  we  see  of  the  glory  and  majesty  of  God,  and 
the  more  we  see  of  the  -vileness  and  odiousness  of 
sin,  and  of  ourselves  because  of  sin,  the  more  we 
shall  abase  and  abhor  ourselves  for  it.  *'  Now  mine 
eyes  see  what  a  God  he  is,  whom  I  have  offended, 
the  brightness  of  that  majesty  which  by  wilful  sin 
I  have  spit  in  the  face  of,  the  tenderness  of  that 
mercy  which  I  ha\  e  spumed  at  the  bowels  of;  now 
I  see  what  a  just  and  holy  God  he  is,  whose  wrath 
I  have  incurred;  wherefore  I  abhor  myself.  Woe  is 
me,  for  I  am  undone,"  Isa.  vi.  5.  God  had  chal- 
lenged Job  to  look  upon  proud  men  and  abase  them; 
"I  cannot,"  says  Job,  "pretend  to  it;  I  have  enough 
to  do  to  get  my  own  proud  heart  humbled,  to  abase 
that  and  bring  that  low."  Let  us  leave  it  to  God 
to  go\  em  the  world,  and  make  it  our  care,  in  the 
strength  of  his  grace,  to  govern  ourselves  and  our 
own  hearts  well. 

7.  And  it  was  so,  that,  after  the  Lord 
had  spoken  these  words  unto  Job,  the 
Lord  said  to  Ehphaz  the  Temanite,  My 
wrath  is  kindled  against  thee,  and  against 
thy  two  friends  :  for  ye  have  not  spoken  of 
me  the  thiri^  that  is  right,  as  my  servant  Job 
hath.  8.  Therefore  take  unto  you  now  se- 
ven bullocks  and  seven  rams,  and  go  to 
my  servant  Job,  and  offer  up  for  yourselves 
a  burnt-offering ;  and  my  servant  Job  shall 
pray  for  you,  for  him  will  I  accept ;  lest  I 
deal  with  you  after  your  folly,  in  that  ye 
have  not  spoken  of  me  the  thin^  irhich' is 
right,  like  my  servant  Job.  9,  So  Eliphaz 
the  Temanite,  and  Pildad  the  Shuhite.  anrj 
Zophar  the  Naamathite,  went,  and  did  ac- 
cording as  the  Lord  commanded  them  : 
the  Lord  also  accepted  Job. 

Job,  in  his  discourses,  had  complained  very  mucli 
of  the  censures  of  his  friends,  and  their  hard  usa;;*.' 
of  him,  find  had  appealed  to  God  as  Judge  betweei 
him  and  them,  and  thought  it  hard,  that  judgment 
was  not  immediately  given  upon  the  appeal.  While 
God  was  catechising  Job  out  of  the  whirhvin  '.  o\<^- 


190 


JOB,  XLIl. 


■would  have  thought  that  he  only  was  in  the  wrong, 
and  that  tlie  cause  would  certainly  go  against  him; 
but  here,  to  our  great  surprise,  we  find  it  quite 
otherwise,  and  the  definitive  sentence  given  in  Job's 
favour.  Wherefore  judge  nothing  before  the  time. 
Those  who  are  truly  righteous  before  God,  may 
have  their  righteousness  clouded  and  eclipsed  by 
great  and  uncommon  afflictions,  by  the  severe  cen- 
sures of  men,  by  their  own  frailties  and  foolish  pas- 
sions, by  the  shaip  reproofs  of  the  word  and  con- 
science, and  the  deep  humiliation  of  their  own  spi- 
rits under  the  sense  of  God's  terrors;  and  yet,  in  due 
time,  these  clouds  shall  all  blow  over,  and  God  will 
bring  forth  their  righteousness  as  the  light,  and  their 
judgment  as  the  noon-day,  Ps.  xxxvii.  6.  He  clear- 
ed Job's  righteousness  here,  because  he,  like  an 
honest  man,  held  it  fast,  and  would  not  let  it  go. 
We  ha\e  here, 

I.  Judgment  given  against  Job's  three  fiiends, 
upon  the  controversy  between  them  and  Job.  Elihu 
is  not  censured  here,  for  he  distinguished  himself 
from  the  rest  in  the  management  of  the  dispute, 
and  acted,  not  as  a  party,  but  as  a  moderator;  and 
moderation  will  have  its  praise  with  God,  whether 
it  have  with  men  or  no.  In  the  judgment  here 
gi\  en,  Job  is  magnified,  and  his  three  friends  morti- 
fied. While  we  were  examining  the  discourses  on 
both  sides,  we  could  not  discern,  and  therefore  durst 
not  determine,  who  was  in  the  right;  something  of 
truth  we  thought  they  both  had  on  their  side,  but 
we  could  not  cleave  the  hair  between  them;  nor 
would  we,  for  all  the  world,  have  been  to  give  the 
decisive  sentence  upon  the  case,  lest  we  should 
have  determined  wrong:  but  it  is  well  that  the 
judgment  is  the  Lord's,  and  we  are  sure  that  his 
judgment  is  according  to  truth;  to  it  we  will  refer 
ourselves,  and  by  it  we  will  abide. 

Now,  in  the  judgment  here  given, 

1.  Job  is  greatly  magnified,  and  comes  off  with 
honour.  He  was  but  one  against  three,  a  beggar 
against  three  princes,  and  yet,  having  God  on  his 
side,  he  needed  not  fear  the  result,  though  thou- 
sands set  themselves  against  him.     Observe  here, 

(1.)  When  God  appeared  for  him;  After  the 
Lord  had  afioken  these  words  unto  Job,  v.  7.  After 
he  had  convinced  and  humbled  him,  and  brought 
him  to  repentance,  for  what  he  had  said  amiss,  then 
he  owned  him  in  what  he  had  said  well,  comforted 
him,  and  put  honour  upon  him;  not  till  then,  fir  we 
are  not  ready  for  God's  approbation  till  we  judge 
and  condemn  ourselves;  but  then  he  thus  pleaded 
his  cause,  for  he  that  has  tora,  will  heal  us,  he  that 
has  smitten,  will  bind  us.  The  Comforter  shall 
convince,  John  xvi.  8.  See  in  what  method  we  are 
to  expect  divine  acceptance;  we  must  first  be  lium- 
bled  under  divine  rebukes.  After  God,  by  speaking 
these  words,  had  caused  grief,  he  returned  and  had 
compassion,  according  to  the  multitude  of  his  mer- 
cies; for  he  will  not  contend  for  ever,  but  will  de- 
})ate  in  measure,  and  stay  his  rough  wind  in  the 
day  of  his  east  wind.  Now  that  Job  had  humbled 
himself,  God  exalted  him.  True  penitents  shall 
find  favour  with  God,  and  what  they  have  said  and 
done  amiss,  shall  no  more  be  mentioned  against 
them.  Then  God  is  well-pleased  with  us,  when  we 
are  brought  to  abhor  ourselves. 

(2. )  How  he  appeared  for  him.  It  is  taken  for 
gi'anted  that  all  his  offences  are  forgiven,  for  if  he 
be  dignified,  as  we  find  he  is  here,  no  doubt  he  is 
justified.  Job  had  sometimes  intimated  with  great 
assurance,  that  God  would  clear  him  at  last,  and 
he  was  not  made  ashamed  of  the  hope. 

[1.]  God  calls  him  again  and  again  his  servant 
Job;  four  times  in  two  verses,  and  he  seems  to  take 
u  ])le  sure  in  calling  him  so,  as  before  his  troubles, 
("'?.  i.  8.)  "  Hast  thou  considered  my  servant  Job  ? 
r  loiigh  he  is  noor  and  despised,  he  is  my  servant, 


and  as  dear  to  me  as  when  he  was  in  prosperity; 
though  he  has  his  faults,  and  has  appeared  to  be  a 
man  subject  to  like  passions  as  others;  though  he 
has  contended  with  me,  has  gone  about  to  disannul 
my  judgment,  and  has  darkened  counsel  by  words 
without  knowledge;  yet  he  sees  his  error,  and  re- 
tracts it,  and  therefore  he  is  my  servant  Job  still." 
If  we  still  hold  fast  the  integrity  and  fidelity  of  ser- 
vants to  God,  as  Job  did,  though  we  may  for  a  time 
be  deprived  of  the  credit  and  comfort  of  the  rela- 
tion, we  shall  be  restored  to  it  at  last,  as  he  was. 
The  Devil  had  undertasen  to  prove  Job  a  hypocrite, 
and  his  three  friends  had  condemned  him  as  a 
wicked  man;  but  God  will  confess  those  whom  he 
accef5ts,  and  will  not  suffer  them  to  be  run  down  by 
tlie  malice  of  liell  or  earth.  If  God  says.  Well  done, 
good  and  faithful  serx<ant,  it  is  of  little  consequence 
who  says  otherwise. 

[2.]  He  owns  that  he  had  spoken  of  him  the  thing 
that  ivas  right,  beyond  what  his  antagonists  had 
done;  he  had  gi\en  a  miich  better  account  of  the 
Divine  Providence,  than  they  had  done.  They  had 
wronged  God,  by  making  pnsperity  a  mark  of  the 
true  church,  and  affliction  a  certain  indication  of 
God's  wrath;  but  Job  had  done  him  right,  by  main 
taining  that  God's  love  and  hatred  are  to  be  judger* 
of  by  what  is  in  men,  not  by  what  is  before  them, 
Eccl.  ix.  1.  Observe,  First,  Those  do  the  mos. 
justice  to  God  and  his  pro\  idence,  who  have  an  eve 
to  the  re w aids  and  punishments  of  another  world 
more  than  to  those  of  this,  and  with  the  prospect 
of  those  soh  e  the  difficulties  of  the  present  adminis- 
tration. Job  had  referred  things  to  the  future 
judgment,  and  the  future  state,  more  than  his  friends 
had  done,  and  therefore  he  spake  of  God  that  which 
was  right,  better  than  his  friends  had  done.  Second- 
ly, Though  Job  had  spoken  some  things  aniiss,  even 
concerning  God,  whom  he  made  too  bold  with,  yet 
he  is  commended  for  what  he  spake  that  was  right. 
We  must  not  only  not  reject  that  which  is  true  and 
good,  but  must  not  deny  it  its  due  praise,  though 
there  appear  in  it  a  mixture  of  human  frailty  and 
infirmity.  Thirdly,  Job  was  in  the  right,  and 
his  friends  in  the  wrong,  and  yet  he  was  in  pain, 
and  they  at  ease;  a  plain  evidence  that  we  cannot 
judge  of  men  and  their  sentiments  by  looking  in 
their  faces  or  purses;  He  only  can  do  it  infallibly, 
who  sees  men's  hearts. 

[3.]  He  will  pass  his  word  for  Job,  that,  not- 
withstanding all  the  wrong  his  friends  had  done  him, 
he  is  so  good  a  man,  and  of  such  a  humble  tender 
forgiving  spirit,  that  he  will  very  readily  pray  for 
them,  and  use  his  interest  in  heaven  on  tlieir  be- 
half. "  My  servant  Job  will  pray  for  you,  I  know 
he  will.  I  have  pardoned  him,  and  he  has  the  com- 
fort of  it,  and  therefore  he  will  pardon  you. " 

[4.  ]  He  appoints  him  to  be  the  priest  of  this  con- 
gregation, and  promises  to  accept  him  and  his  me- 
diation for  his  friends.  "Take  your  sacrifices  to 
my  servant  Job,  for  him  will  I  accept."  Those 
whom  God  washes  from  their  sins,  he  maizes  to 
himself  kings  and  priests.  True  penit.ents  shall  not 
only  find  favour  as  petitioners  for  themselves,  but 
be  accepted  as  intercessors  for  others  also.  It  was 
a  great  honour  that  God  hereby  put  upon  Job,  in 
appointing  him  to  offer  sacrifice  for  his  friends,  as 
fiirmerlv  he  used  to  do  for  his  own  children,  ch.  i. 
5.  And  a  happy  presage  it  was  of  his  restorati'  n 
to  his  prosperity  again,  and  indeed  a  good  step  to- 
wards it,  that  he  was  thus  restored  to  the  priest- 
hood. Thus  he  became  a  type  of  Christ,  through 
whom  alone  we  and  our  spiritual  sacrifices  are  ac 
cefitable  to  God;  see  1  Pet.  ii.  5.  "  Go  to  my  ser 
vant  Job,  to  my  servant  Jesus,"  (from  whom  for  a 
time  he  hid  his  face,)  *'  put  your  sacrifices  into  his 
liand,  make  use  of  him  as  vour  Advocate,  for  him 
will  I  accept,  but,  out  of  him,  you  must  expect  to 


JOB,  XLJl. 


191 


be  dealt  with  according  to  your  folly."    And  as  Jotj ' 
prayed  and  offered   sacrifice   f(jr  those   that   had  j 
grieved  and  wounded  lus  spirit,  so  Ch.ist  prayed 
<irid  died  for  his  persecutors,  and  ever  lives,  making 
intercession  for  the  transgressors. 

2.  Job's  friends  aie  greatly  mortified.  They  were 
good  men  and  belonged  to  God,  and  therefore  he 
would  not  let  them  lie  still  in  their  mistake  any 
more  than  Job,  but,  having  humbled  him  by  a  dis- 
course out  of  the  whirlwind,  he  takes  another  course 
to  humble  them.  Job,  who  was  dearest  to  him, 
was  first  chidden,  but  the  rest  in  their  turn.  When 
they  heard  Job  talked  to,  it  is  probable  they  flatter- 
ed themselves  with  a  cfuiceit  that  they  were  in  the 
right,  and  Job  in  all  the  fault,  but  God  soon  took 
them  to  task,  and  made  them  know  the  contrary. 
In  most  disputes  and  controversies,  there  is  some- 
thing amiss  on  both  sides,  either  in  the  merits  of  the 
cause,  or  in  the  management,  or  in  both;  and  it  is 
fit  thnt  both  sides  shoA.ild  be  told  of  it,  and  made  to 
see  their  errors.  God  addresses  this  to  EHphaz, 
not  only  as  the  senior,  but  as  the  ringleader  in  the 
attack  made  upon  Job.     Now, 

(1.)  God  tells  them  plainly,  they  had  not  sfioken 
of  him  the  thing  that  was  right,  like  Job,  that  is, 
they  had  censured  and  condemned  Job,  upon  a  false 
hypothesis,  had  represented  God  fighting  against 
Jc-H  as  an  Enemy,  when  really  he  was  only  trying 
Iv.m  as  a  Friend;  and  this  was  not  right.  Those  do 
not  say  well  of  God,  who  represent  his  fatherly 
chastisements  of  his  own  children  as  judicial  punish- 
ments, and  who  cut  them  off  from  his  favour  up(  n 
the  account  of  them.  Note,  It  is  a  dangerous  thing 
to  judge  uncharitably  of  the  spiritual  and  eternal 
state  of  others,  for,  in  so  doing,  we  may  perhaps 
condemn  those  whom  God  has  accepted,  which  is 
a  great  provocation  to  him,  it  is  offending  his  little 
ones;  and  he  takes  himself  to  be  wronged  in  all  the 
wrongs  that  are  done  to  them. 

(2.)  He  assures  them  he  was  angry  with  them; 
My  wrath  is  kindled  against  thee  and  thy  two 
friends.  God  is  very  angry  with  those  who  despise 
and  reproach  their  brethren,  who  insult  over  them, 
and  judge  hardly  of  them,  either  for  their  calami- 
ties, or  for  their  infirmities.  I'hough  they  were 
wise  and  good  men,  yet,  when  they  spake  amiss, 
God  was  angry  with  them,  and  let  them  know  it. 

(3.)  He  requires  from  them  a  sacrifice,  to  make 
atonement  for  what  they  had  said  amiss:  they  must 
bring  each  of  them  se\  en  bullocks,  and  each  of  them 
seven  rams,  to  be  offered  up  to  God  for  a  burnt- 
offering;  for  it  should  seem,  that,  before  the  law 
of  Moses,  all  sacrifices,  even  those  of  atonement, 
were  wholly  burnt,  and  therefor^were  so  called. 
They  thought  they  had  spoken  wonderfully  well, 
and  that  God  was  beholden  to  them  for  pleading 
his  cause,  and  owed  them  a  good  reward  Tr  it;  but 
they  are  told,  that,  on  the  contrary,  he  is  displeased 
with  them,  requires  from  them  a  sacrifice,  and 
threatens,  that,  otherwise,  he  will  deal  with  them 
after  their  folly.  God  is  often  angry  at  that  in  us, 
which  we  are  ourselves  proud  of,  and  sees  much 
amiss  in  that  which  we  think  was  done  well. 

(4. )  He  orders  them  to  go  to  Job,  and  beg  of  him 
to  offer  their  sacrifices,  and  pray  for  them,  othei- 
v^ise  they  should  not  be  accepted.  By  this,  God 
designedj  [1.]  To  humble  them  and  lay  them  low. 
They  thought  that  they  only  were  the  favourites  of 
Heaven,  and  that  Job  had  no  interest  there;  but 
God  gives  them  to  understand  that  he  had  a  better 
interest  there  than  they  had,  and  stood  fairer  fnr 
God's  acceptance  than  they  did.  The  day  may 
come,  when  those  who  despise  and  censure  God's 
people  will  court  their  favour,  and  be  jnade  to  know 
that  God  has  loved  them,  Rev.  iii.  9.  The  foolish 
virgins  will  beg  oil  of  the  wise.  [2.]  To  oblige 
them  to  make  their  peace  with  Job,  as  the  condi- 


tion of  their  making  their  peace  witn  God.  If  thy 
brother  has  aught  against  thee,  (as  Job  had  a  great 
deal  against  them,)  first  be  reconciled  to  thy  bro- 
ther, and  then  come  a7i4  off,  r  thy  gift.  Satisfaction 
must  first  be  made  for  wrong  done,  according  as  the 
nature  of  the  thing  requires,  befoie  we  can  hope  to 
(obtain  from  God  the  forgiveness  (  f  sin.  See  how 
thoroughly  God  espoused  the  cause  of  his  seivant 
Job,  and  engaged  in  it;  God  will  not  be  reconciled 
to  those  that  have  offended  him,  till  tliey  have  first 
begged  his  pardon,  for,  it  is  to  be  observed. 
Job  and  his  friends  had  differed  in  their  opinion 
about  many  things,  and  been  too  keen  in  their  re- 
flections one  upon  another,  but  now  they  were  to 
be  made  friends;  in  order  to  that,  they  are  nit  to 
argue  the  matter  o\  er  again,  and  try  to  give  it  a  new 
turn,  (that  might  be  endless,)  hut  they  must  agree 
in  a  saci-ifice  and  a  prayer,  and  that  must  reconcile 
them:  they  must  unite  in  affection  and  devotion, 
when  they  could  not  concur  in  the  same  sentiments. 
Those  who  differ  in  judgment  ab(  ut  lesser  things, 
yet  are  one  in  Christ  the  great  Sacrifice,  and  meet 
at  the  same  throne  of  grace,  and  therefore  ought  to 
lo\  e  and  bear  with  one  another.  Once  more,  ob- 
serve. When  God  was  angry  with  Job's  friends,  he 
did  himself  put  them  in  a  way  to  make  their  peace 
with  him.  Our  quarrels  with  God  always  begin  on 
our  part,  but  the  reconciliation  begins  on  his.  '' 

II.  The  acquiescence  of  Job's  friends  in  this  ♦ 
judgment  given,  v.  9.  They  were  good  men,  and, 
as  soon  as  they  understood  what  the  mind  of  the 
Lord  was,  they  did  as  he  commanded  them,  and 
that  speedily  and  without  gainsaying,  though  it  was 
against  flesh  and  blood  to  court  him  thus  whom  they 
had  condemned.  Note,  Those  who  would  be  re- 
conciled to  God,  must  carefully  use  the  prescribed 
means  and  methods  of  reconciliation.  Peace  with 
God  is  to  be  had  only  in  his  own  way,  and  upon  his 
own  terms,  and  they  will  never  seem  hard  to  those 
who  know  how  to  value  the  privilege,  but  they  will 
be  glad  of  it  upon  any  terms,  though  ever  so  hum- 
bling. Job's  friends  had  all  joined  in  accusing  Job, 
and  now  they  join  in  begging  his  pardon;  those  that 
have  sinned  together,  should  repent  together.  They 
that  appeal  to  (iod,  as  both  Job  and  his  friends  had 
(ften  dene,  nmst  resolve  to  stand  by  his  award, 
whether  pleasing  or  unpleasing  to  their  own  mind. 
And  they  that  conscientiously  observe  God's  com- 
mands, need  not  doubt  of  his  favour;  The  Lord  also 
accepted  Job,  and  his  friends,  in  answer  to  his 
prayer.  It  is  not  said.  He  accepted  them,  (though 
that  is  implied,)  but,  He  accepted  Job,  for  them; 
so  he  has  made  us  accepted  in  the  Beloved,  Eph.  i. 
6.  Matth.  iii.  17.  Job  did  not  insult  over  his  friends, 
upon  the  testimony  God  had  given  concerning  him, 
;:nd  the  sul)mission  they  wej-e  obliged  to  make  to 
him;  but,  (iod  being  graciously  reconciled  to  him, 
he  was  easily  reconciled  to  them,  and  then  God  ac- 
cepted him.  This  is  what  we  should  aim  at  in  all 
our  prayers  and  services,  to  be  accepted  of  the  Lord; 
this  must  be  the  top  of  our  ambition,  not  to  have 
praise  of  men,  but  to  please  God. 

10.  And  the  Lord  turned  the  captivity 
of  .Tob,  when  he  prayed  for  his  friends :  also 
the  Lord  gave  Job  twice  as  much  as  he 
had  before.  1 1 .  Then  came  there  unto  him 
all  his  brethren,  and  all  his  sisters,  and  all 
they  that  had  been  of  his  acquaintance  be- 
fore, and  did  eat  bread  with  him  in  his 
house ;  and  they  bemoaned  him,  and  com- 
forted him  over  all  the  evil  that  the  Lord 
had  brought  upon  him :  every  man  also 
gave  him  a  piece  of  money,  and  every  one 


192  JOB,  XLIl. 

an  ear-ring  of  gold.  12.  So  the  Lord 
blessed  the  latter  end  of  Job  more  than  his 
beginning:  tor  he  had  fourteen  thousand 
sheep,  and  six  thousand  camels,  and  a 
thousand  yoke  of  oxen,  and  a  thousand 
she-asses.  13.  He  had  also  seven  sons, 
and  three  daughters.  14.  And  he  called 
the  name  of  the  first  Jemima;  and  the 
name  of  the  second,  Kezia  ;  and  the  name 
of  the  third,  Keren-happuch.  15.  And  in 
all  the  land  were  no  women  found  so  fair 
as  the  daughters  of  Job :  and  their  father 
^ave  them  inheritance  among  their  bre- 
thren. 16.  After  this  lived  Job  a  hundred 
and  lorty  years,  and  saw  his  sons,  and  his 
sons'  sons,  even  four  generations.  17.  So 
Job  died,  being  old  and  full  of  days. 

Ye  have  heard  of  the  fiatience  of  Job,  (.says  the 
apostle,  Jam.  v.  11.)  and  have  seen  the  end  of  the 
Lord,  that  is,  what  end  the  Lord,  at  length,  put  to 
his  troubles.  In  the  beginning  of  this  book,  we  had 
Job's  patience  under  his  troubles,  for  an  example; 
*  here,  in  the  close,  for  our  encouragement  to  follow 
that  example,  we  have  the  happy  issue  of  his 
troubles,  and  the  prosperous  condition  to  which  he 
was  restored  after  them,  which  confirms  us  in 
counting  them  happy  which  endure.  Perhaps,  too, 
the  extraordinary  prosperity  which  Job  was  crown- 
ed with  after  his  afflictions,  was  intended  to  be  to 
us  Christians  a  type  and  figure  of  the  glory  and 
happiness  of  heaven,  which  the  afflictions  of  this 
present  time  are  working  for  us,  and  in  which  they 
will  issue  at  last;  this  will  be  more  than  double  to 
all  the  delights  and  satisfactions  we  now  enjoy,  as 
Job's  after-prosperity  was  to  his  former,  though 
then  he  was  the  greatest  of  all  the  men  of  the  east. 
He  that  rightly  endures  temptation,  when  he  is 
tried,  shall  receive  a  crown  of  life,  (Jam.  i.  12.)  as 
Job,  when  he  was  tried,  received  all  the  wealth, 
and  honour,  and  comfort,  which  here  we  have  an 
account  of. 

I.  God  returned  in  ways  of  mercy  to  him ;  and 
his  thoughts  concerning  him  were  thoughts  of  good, 
and  not  of  evil,  to  give  the  exfiected  (nay  the  unex- 
fiected)  end,  Jer.  xxix.  11.  His  troubles  began  in 
Satan's  malice,  which  God  restrained;  his  restora- 
tion began  in  God's  mercy,  which  Satan  could  not 
oppose!  Job's  sorest  complaint,  and  indeed  the 
sorrowful  accent  of  all  his  complaints,  on  which  he 
laid  the  greatest  emphasis,  was,  that  God  appeared 
against  him:  but  now  God  plainly  appeared  for 
him,  and  watched  over  him  to  build  and  to  filant, 
like  as  he  had  (at  least,  in  his  apprehension)  watched 
over  him  to  filuck  up  and  to  throw  down,  Jer._  xxxi. 
28.  This  put  a  new  face  upon  his  aflFairs  imme- 
diately, and  every  thing  now  looked  as  pleasing  and 
{)romising,  as,  before,  it  had  looked  gloomy  and 
frightful.  1.  God  turned  his  cafitivity,  that  is,  he 
redressed  his  grievances,  and  took  away  all  the 
causes  of  his  romplnnts;  he  loosed  him  from  the 
bond  with  which  yatan  had  now,  for  a  great  while, 
bound  him,  and  delivered  him  out  of  those  cruel 
hands  into  which  he  had  delivered  him.  We  may 
suppose  that  now  all  his  bodily  pains  and  distem- 
pers were  healed,  so  suddenly,  and  so  thoroughly, 
that  the  cure  was  next  to  miraculous;  His  flesh  be- 
came fresher  than  a  child's,  and  he  returned  to  the 
days  of  his  youth;  what  was  more,  he  felt  a  very 
great  alteration  in  his  mind;  it  was  calm  and  easy, 
and  the  tumult  was  all  over,  his  disquieting  thoughts 
were  all  vanished,  his  fears  silenced,  and  the  conso- 


n^ 


Jations  of  God  were  now  as  much  the  delight  of  his 
soul,  as  his  terrors  had  been  its  burthen.  The  tide 
thus  turned,  and  his  troubles  began  to  ebb  as  fi.st 
as  they  had  flowed,  just  then  ni^/ien  he  was  firaying 
for  his  friends,  praying  over  his  sacrifice  which  he 
offered  for  them.  Mercy  did  not  return,  when  he 
was  disputing  with  his  friends,  no,  not  though  he 
had  right  on  his  side,  but  when  lie  was  praying  f «  r 
them;  for  God  is  better  served  and  pleased  with 
our  warm  devotions  than  with  our  warm  disputa- 
tions. When  Job  completed  his  repentance  by  this 
instance  of  \\\?,  forgiving  men  their  trespasses,  then 
God  completed  his  remission  by  turning  his  captivi- 
ty. Note,  We  are' really  doing  our  business,  when 
we  are  praying  for  our  friends,  if  we  pray  in  a 
right  manner,  for  in  those  prayers  there  is  not  only 
faith,  but  love.  Christ  has  taught  us  \.o  pray  with, 
and  for,  others,  in  teaching  us  to  say,  Our  Father; 
and  in  seeking  mercy  for  others,  we  may  find  mercy 
ourselves.  Our  Lord  Jesus  has  his  exaltation  and 
dominion  there,  where  he  ever  lives  making  inter- 
cession. Some,  by  the  turning  of  Job's  captivity, 
understand  the  restitution  which  the  Sabeans  and 
Chaldeans  made  of  the  cattle  which  they  had  taken 
from  him,  God  wonderfully  inclining  them  to  do  it; 
and  with  these  he  began  the  world  again.  Probably, 
it  was  so;  those  spoilers  had  swallowed  down  hia 
riches,  but  they  were  forced  to  vomit  them  up  again, 
ch.  XX,  15.  But  I  rather  understand  this  more  ge- 
nerally of  the  turn  now  given.  2.  God  doubled  his 
possessions;  Also  the  Lord  gave  Job  twice  as  much 
as  he  had  before.  It  is  probable  that  he  did  at  first, 
by  some  way  or  other,  intimate  to  him,  that  it  was 
his  gracious  purpose,  by  degrees,  in  due  time,  to 
bring  him  to  such  a  height  of  prosperity,  that  he 
should  have  twice  as  much  as  ever  he  had,  for  the 
encouraging  of  his  hope  and  the  quickening  of  his 
industry,  and  that  it  might  appear  that  this  wonder- 
ful increase  was  a  special  token  of  God's  favour. 
And  it  may  be  considered  as  intended,  (1.)  To 
balance  his  losses:  he  suffered  for  the  gloiy  of  God, 
and  therefore  God  made  it  up  to  him  with  advan- 
tage, and  allowed  him  more  than  interest  upon  in- 
terest. God  will  take  care  that  none  shall  lose  by 
him.  (2. )  To  recompense  his  patience  and  his  con- 
fidence in  God,  which  (notwithstanding  the  Avork- 
ings  of  corruption)  he  did  not  cast  away,  but  still 
held  fast,  and  that  is  it  which  has  a  great  recom- 
pense of  reward,  Heb.  x.  35.  Job's  friends  had 
often  put  their  severe  censure  of  Job  upon  this 
issue.  If  thou  wert  pure  and  upright,  surely  now  he 
would  awake  for  thee,  ch.  viii.  6.  But  he  does  not 
awake  for  thee,  therefore  thou  art  not  upright; 
"Well,"  says  God,  "though  your  argument  be  not 
conclusive,  I  will,  even  by  that,  demonstrate  the  in- 
tegrity of  my  servant  Job;  his  latter  end  shall  greatly 
increase,  and  by  that  it  shall  appear,  since  you  will 
have  it  so,  that  it  was  not  for  any  injustice  in  his 
hands,  that  he  suffered  the  loss  of  all  things."  Now 
it  appeared  that  Job  had  reason  to  bless  God  for 
taking  away,  (as  he  did,  ch.  i.  21.)  since  it  made  so 
good  a  return. 

II.  His  old  acquaintance,  neighbours,  and  rela- 
tions, were  very  kind  to  him,  x'.  11.  They  had 
been  estranged  from  him,  and  it  was  not  the  least 
of  the  grievances  of  his  afflicted  state;  he  bitterly 
complained  of  their  unkindness,  ch.  xix.  13,  5cc 
But  now  they  visited  him,  with  all  possible  expres- 
sions of  affection  and  respect.  1.  They  put  honour 
upon  him,  in  coming  to  dine  with  him  as  formerly, 
(but  we  may  suppose)  privately  bringing  their  en- 
tertainment along  with  them,  so  that  he  had  the 
reputation  of  feasting  them  without  the  expense. 
2.  They  sympathized  with  him,  and  showed  a  '(  n- 
der  concern  for  him,  such  as  becomes  !)rcthr(i\ 
They  bemoaned  him,  when  they  talked  ovi-r  the 
calamities  of  his  afflicted  state;  and  comforted  him. 


JOB,  XLII. 


193 


when  they  took  n«<tice  of  God's  gracious  returns  to 
him.  They  wept  for  his  griefs,  and  rejoiced  in  his 
joys,  and  proved  not  such  misei'able  comforters  as 
his  three  friends,  that,  at  first,  were  so  forward  and 
officious  to  attend  him.  These  were  not  such  great 
men,  nor  such  learned  and  eloquent  men  as  those, 
but  they  proved  much  more  skilful  and  kind  in 
comforting  Job.  God  sometimes  chooses  the  foolish 
and  weak  things  of  the  world,  as  for  conviction,  so 
for  comfort.  3.  They  made  a  collection  among 
them  for  the  repair  of  his  losses,  and  the  setting  of 
him  up  again:  they  did  not  think  it  enough  to  say, 
Be  warmed,  Be  filled,  but  gave  him  such  things  as 
would  be  of  use  to  him,  Jam.  ii.  16.  Every  one  gave 
him  a  piece  of  money,  some  more,  it  is  likely,  and 
some  less,  according  to  their  ability,  and  every  one 
an  ear-ring  of  gold,  (an  ornament  much  used  by 
the  children  of  the  east,)  which  would  be  as  good 
as  money  to  him;  this  was  a  superfluity  which 
they  could  well  spare,  and  the  rule  is.  That  our 
abundance  must  be  a  supply  to  our  brethren's  ne- 
cessity. But  why  did  Job's  relations  now,  at  length, 
show  this  kindness  to  him?  (1.)  God  put  it  in  their 
hearts  to  do  so;  and  every  creature  is  that  to  us 
that  he  makes  it  to  be.  Job  had  acknowledged 
God  in  their  estrangement  from  him,  for  which  he 
now  rewarded  him  in  turning  them  to  him  again. 
(2.)  Perhaps  some  of  them  withdrew  from  him  be- 
cause they  thought  him  a  hypocrite,  but,  now  that 
his  integrity  was  made  manifest,  they  returned  to 
him,  and  to  communion  with  him  again.  When 
God  was  friendly  to  him,  they  were  all  willing  to 
be  friendly  too,  Ps.  cxix.  74,  79.  Others  of  them, 
it  may  be,  withdrew,  because  he  was  poor,  and 
sore,  and  a  rueful  spectacle,  but  now  that  he  began 
to  recover,  they  were  willing  to  renew  their  ac- 
quaintance with  him.  Swallow-friends,  that  are 
gone  in  winter,  will  return  in  the  spring,  though 
their  friendship  is  of  little  value.  (3.)  Perhaps  the 
rebuke  which  God  had  given  to  Eliphaz  and  the 
other  two,  for  their  unkindness  to  Job,  awakened 
the  rest  of  his  friends  to  return  to  their  duty.  Re- 
proofs to  others  we  should  thus  take  as  admonitions 
and  instructions  to  us.  4.  Job  prayed  for  his 
friends,  and  then  they  flocked  about  him,  over- 
come by  his  kindness,  and  every  one  desiring  an 
interest  in  his  prayers..  The  more  we  pray  for  our 
fiiends  and  relations,  the  moie  comfort  we  may  ex- 
pect in  them. 

III.  His  estate  strangely  increased,  by  the  bless- 
ing of  God  upon  the  little  that  his  friends  gave  him. 
He  thankfully  received  their  courtesy,  and  did  not 
think  it  below  him  to  have  his  estate  repaired  by 
contributions;  he  did  not,  on  the  one  hand,  urge  his 
.  /friends  to  raise  money  for  him,  he  acquits  himself 
^  from  that,  {ch.  vi.  22!)  Did  I  say.  Bring  iinto  me 
or  give  me  a  reward  of  your  substance'/  Yet  what 
they  brought,  he  thankfully  accepted,  and  did  not 
upbraid  them  with  their  former  unkindnesses,  nor 
ask  them  why  they  did  not  do  this  sooner;  he  was 
neither  so  covetous  and  griping  as  to  ask  their  cha- 
rity, nor  so  proud  and  ill-natured  as  to  refuse  it, 
when  they  offered  it;  and  being  in  so  good  a  tem- 
per, God  gave  him  that  which  was  far  better  than 
their  money  and  ear-rings,  and  that  was,  his  bless- 
ing, V.  12.  The  Lord  comforted  him  now,  accord- 
ing to  the  days  wherein  he  had  afflicted  him,  and 
blessed  his  latter  end  more  than  his  beginning.  Oh- 
.  sei've,  1.  The  blessing  of  the  Lord  makes  rich;  it  is 
"he  that  gives  us  power  to  get  wealth,  and  gives  suc- 
cess in  honest  endeavours.  Those  therefore  that 
would  thrive,  must  have  an  eye  to  God's  blessing, 
and  never  go  out  of  it,  no,  not  into  the  warm  sun; 
and  those  that  have  thriven,  must  not  sacrifice  to 
their  own  net,  but  acknowledge  their  obligations  to 
God  for  his  blessing.     2.  That  blessing  can  make 

Vol.  III.— 2  B 


very  rich,  and  sometimes  make  good  people  so. 
Those  that  are  become  rich  by  getting,  think  they 
can  easily  make  themselves  very  rich  by  saving; 
but  as  those  that  have  little,  must  depend  upon  God 
to  make  it  much,  so  those  that  have  much,  must 
depend  upon  (iod  to  make  it  more  and  to  double  it, 
else  ye  have  sown  much,  and  bring  in  little.  Hag. 
i.  6.  3.  The  last  days  of  a  good  man  sometimes 
prove  his  best  days,  his  last  works  his  best  works, 
his  last  comforts  his  best  comforts;  for  his  path, 
like  that  of  the  morning-light,  shines  more  and 
more  to  the  perfect  day.  Of  a  wicked  man  it  is 
said.  His  last  state  is  worse  than  his  first,  (Luke  xi. 
26.)  but  of  the  upright  man.  His  end  is  peace;  and 
sometimes  the  nearer  it  is,  the  clearer  are  the 
views  of  it.  In  respect  of  outward  prosperity,  God 
is  pleased  sometimes  to  make  the  latter  end  of  a 
good  man's  life  more  comfortable  than  the  former 
part  of  it  has  been,  and  strangely  to  outdo  the  expec- 
tations of  his  afflicted  people,  who  thought  they 
should  never  have  li\  ed  to  see  better  davs,  that  we 
may  not  despair  even  in  the  depths  of  adversity; 
we  know  not  what  good  times  we  may  yet  be  re- 
served for  in  our  latter  end.  JVon  si  male  nunc,  et 
olim  sic  erit — It  may  be  well  with  us,  though  now 
it  is  otherwise.  Job,  in  his  affliction,  had  wished  to 
be  as  in  months  past,  iis  rich  as  he  had  been  before, 
and  quite  despaired  of  that;  but  God  is  often  better 
to  us  than  our  own  fears,  nay,  than  our  own  wishes, 
for  Job's  possessions  were  doubled  to  him ;  the  num- 
ber of  his  cattle,  his  sheep  and  camels,  his  oxen  and 
she-asses,  is  just  double  here  to  what  it  was,  ch.  i. 
3.,  This  is  a  remarkable  instance  of  the  extent  of 
the  Divine  Providence  to  things  that  seem  minute, 
as  this,  of  the  exact  number  of  a  man's  cattle;  as 
also  of  the  harmony  of  Providence,  and  the  refer- 
ence of  one  event  to  another;  for  known  unto  God 
are  all  his  works,  from  the  beginning  to  the  end. 
Job's  other  possessions,  no  doubt,  were  increased  in 
proportion  to  his  cattle,  lands,  money,  and  servants, 
&c.  So  that  if  before  he  was  the  greatest  of  all 
the  men  of  the  east,  what  was  he  now? 

IV.  His  family  was  built  up  again,  and  he  had 
great  comfoj-t  in  his  children,  v.  13* -IS.  The  last 
of  his  afflictions  that  are  recorded,  (ch.  i.)  and  the 
most  grievous,  was,  the  death  of  all  his  children  at 
once:  his  friends  upbraided  him  with  it,  (ch.  viii, 
4.)  but  God  repaired  even  that  breach  in  process 
of  time,  either  by  the  same  wife,  or,  she  being  dead, 
by  another.  1.  The  number  of  his  children  was 
tlie  same  as  before,  sexien  sons  and  three  daugh- 
ters. Some  gi\e  this  reason  why  they  were  not 
doubled  as  his  cattle  were,  because  his  children 
that  were  dead,  were  not  lost,  but  gone  before  to  a 
better  world;  and  therefore  if  he  have  but  the  same 
number  of  them,  they  may  be  reckoned  doubled, 
for  he  has  two  fleeces  of  children,  (as  I  may  say,) 
Mahanaim — 7  too  hosts,  one  in  heaven,  the  other 
on  earth,  and  in  both  he  is  rich.  2.  The  names  of 
his  daughters  are  here  registered,  (v.  14.)  because, 
in  the  significations  of  them,  they  seemed  designed 
to  perpetuate  the  remembrance  of  God's  great 
goodness  to  him  in  the  surprisingchangeof  his  con- 
dition; he  called  the  first  Jemima,  The  day,  (whence 
perhaps  Diana  had  her  name,)  because  of  the  shin- 
ing forth  of  his  prosperity  after  a  dark  night  of  af- 
fliction. The  next  Kezia,  a  spice  of  a  very  fragrant 
smell,  because  (says  Bishop  Patrick)  God  had  heal- 
ed his  ulcers.  The  third  Kerev-happuch,  that  is. 
Plenty  restored,  or  j1  horn  of  paint;  because  (says 
he)  God  had  wiped  away  the  tears  which  fnuled  his 
face,  ch.  xvi.  16.  Concerning  these  daughters  we 
are  here  told,  v.  15.  (1.)  That  God  adorned  them 
with  great  beauty,  no  women  so  fair  as  the  daugh- 
ters of  Job.  In  the  Old  Testament  we  often  find 
women  praised  for  their  beauty,  as  Sarah,  Rebekah, 


194 


JOB,  XLIl. 


and  many  others;  but  we  never  find  any  women  m 
the  New  Testament,  whose  beauty  is  in  the  least 
t^en  notice  of,  no  not  the  Virgin  Mary  herself,  be- 
cause the  beauty  of  holiness  is  that  which  is  bi-ought 
to  a  much  clearer  light  by  the  gospel.  (2. )  That 
their  father  (God  enabling  him  to  do  it)  supplied 
them  with  great  fortunes.  He  ^ave  them  inheritance 
among  their  brethren,  and  did  not  turn  them  off 
with  small  portions,  as  most  did.  It  is  probable 
that  they  had  some  extraordinary  personal  merit, 
which  Job  had  an  eye  to  in  the  extraordinary  favour 
he  showed  them.  Perhaps  they  excelled  their  bre- 
thren in  wisdom  and  piety;  and  therefore,  that  they 
might  continue  in  his  family,  to  be  a  stay  and  bless- 
ing; to  it,  he  made  them  co-heirs  with  their  brethren. 
Y.  His  life  was  long.  What  age  he  was,  when 
his  troubles  came,  we  are  no  where  told;  but  here 
we  are  told  he  lived  140  years;  whence  some  con- 
jecture that  he  was  70  when  he  was  in  his  troubles, 


and  that  so  his  age  was  doubled,  as  his  other  f>os- 
sessions. 

1.  He  lived  to  have  much  of  the  comfort  of  this 
life,  for  he  saw  his  posterity  to  the  fourth  genera- 
tion, V.  16.  Though  his  children  were  not  doubled 
to  him,  yet,  in  his  children's  children,  (and  those 
are  the  crown  of  old  men,)  they  were  more  than 
doubled.  As  God  appointed  to  Adam  another  seed 
instead  of  that  which  was  slain,  (Gen.  iv.  25.)  so 
he  did  to  Job  with  advantage.  God  has  ways  to 
repair  the  losses,  and  balance  the  griefs,  of  those 
who  are  written  childless,  as  Job  was,  when  he  had 
buried  all  his  children. 

2.  He  lived  till  he  was  satisfied,  for  he  died  full 
of  days,  satisfied  with  living  in  this  world,  and  will- 
ing to  leave  it;  not  peevishly  so,  as  in  the  days  of 
his  affliction,  but  piously  so,  and  thus,  as  Eliphaz 
had  encouraged  him  to  hope,  he  came  to  hia  grave 
like  a  shock  of  com  in  his  season. 


AN 


EXPOSITION, 

WITH 

PRACTICAL  OBSERVATIONS, 

OF  THE  BOOK  OF 

PSALMS. 


We  have  now  before  us  one  of  the  choicest  and  most  excellent  parts  of  all  the  Old  Testament;  nay,  so 
much  is  there  in  it  of  CHRIST  and  his  gospel,  as  well  as  of  G(.)D  and  his  law,  that  it  has  been  called 
the  abstract,  or  summary,  of  both  Testaments.  The  History  of  Israel,  which  we  were  long  upon,  led 
us  to  camps  and  council-boards,  and  there  entertained  and  instructed  us  in  the  knowledge  of  GOD. 
The  book  of  Job  brought  us  into  the  schools,  and  treated  us  with  profitable  disputations  concerning 
GOD  and  his  providence;  but  this  book  brings  us  into  the  sanctuary,  draws  us  off  from  converse  with 
men,  with  the  politicians,  philosophers,  or  disputers,  of  this  world,  and  directs  us  into  communion  with 
(iOD,  by  solacing  and  reposing  our  souls  in  him,  lifting  up,  and  letting  out,  our  hearts  toward  him. 
Thus  may  we  be  in  the  mount  with  GOD;  and  we  understand  not  ourselves,  if  we  say  not,  //  is  good 
to  be  here. 

Let  us  consider, 

I.  The  title  of  this  book.  It  is  called,  1.  The  Psalms;  under  that  title  it  is  referred  to,  Luke  xxiv.  44. 
The  Hebrew  calls  it  Tehillim,  which  properly  signifies  Psalms  of  firaise;  because  many  of  them  are 
SU(  h:  but  Psalms  is  a  more  general  word,  meaning  all  metrical  compositions  fitted  to  be  sung,  which 
may  as  well  be  historical,  doctrinal,  or  supplicatory,  as  laudatory.  Though  expi-ess  and  to  excite 
all  the  other  affections,  as  well  as  this  of  joy.  The  priests  had  a  mournful  muse  as  well  as  joyful  ones; 
and  the  divine  institution  of  singing  yjsalms  is  tlivis  largely  displayed;  for  we  ai'e  directed,  not  only  to 
praise  GOD,  but  to  teach  and  admonish  oursel\  es  and  one  another  in  fisalms,  and  hymns,  and  spiritual 
song^s.  Col.  iii.  16.  2.  It  is  called  the  Book  of  Psalms;  so  it  is  quoted  by  St.  Peter,  Acts  i.  20.  It  is  a 
collection  of  psalms,  of  all  the  psalms  that  were  divinely  inspired,  which,  though  composed  at  several 
times  and  upon  several  occasions,  are  here  put  together  without  any  reference  to,  or  dependence  upon, 
one  another;  thus  they  were  preserved  from  being  scatteied  and  lost,  and  laid  in  so  much  greater 
readiness  for  the  ser\  ice  of  the  church.  See  what  a  good  Master  we  serve,  and  what  pleasantness 
there  is  in  wisdom's  ways,  when  we  are  not  only  commanded  to  sing  at  our  work,  and  have  cause 
enough  given  us  to  do  so,  but  have  words  also  put  in  our  mouths,  and  songs  prepared  to  our  hands. 

II.  The  Author  of  this  book.  It  is,  no  doubt,  derived  originally  from  the  Blessed  Spirit.  They  are 
spiritual  songs,  words  which  the  Holy  Ghost  taught.  The  penman  of  most  of  them  was  David,  the  son 
of  Jesse,  who  is  therefore  called  the  sweet  Psalmist  of  Israel,  2  Sam.  xxiii.  1.  Some  that  have  not  his 
name  in  their  titles,  yet  are  expressly  ascribed  to  him  elsewhere;  as  Ps.  ii.  (Acts  iv.  25.)  and  Ps.  xcvi. 
cv.  (1  Chron.  xvi.)  One  psalm  is  expressly  said  to  be  the  firayer  of  Moses;  (Ps.  xc.)  and  that  some 
of  the  psalms  were  penned  by  Asaph,  is  intimated,  2  Chron.  xxix.  30.  where  they  are  said  to  firaise 
the  Lord  in  the  words  of  David,  and  Asafih,  who  is  there  called  a  seer  or  fxrofihet.  Some  of  the 
psalms  seem  to  have  been  penned  long  after;  as  Ps.  cxxxvii.  at  the  time  of  the  captivity  in  Babylon; 
but  the  far  greater  part  of  them  were  certainly  penned  by  David  himself,  whose  genius  lay  toward 
poetry  and  music,  and  who  was  raised  up,  qualified,  and  animated,  for  the  establishing  of  the  ordinance 
of  singing  psalms  in  the  church  of  GOD,  as  Moses  and  Aaron  were,  in  their  day,  for  the  settling  of  the 
ordinances  of  sacrifice;  theirs  is  superseded,  but  his  remains,  and  will  to  the  end  of  time,  when  it 
shall  be  swallowed  up  in  the  songs  of  eternity.  Herein  David  was  a  type  of  CHRIST,  who  descended 
from  him,  not  from  Moses,  because  he  came  to  take  away  sacrifice,  (the  family  of  Moses  was  soon  lost 
and  extinct,)  but  to  establish  and  perpetuate  joy  and  praise;  for  of  the  family  of  Da\id  in  CHRIST 
there  shall  tie  no  end. 

III.  The  scope  of  it.  It  is  manifestly  intended,  1.  To  assist  the  exercises  of  natura.  religion,  and  to  kindle 
in  the  souls  of  men  those  devout  affections  which  we  owe  to  GOD  as  our  Creator,  Owner,  Ruler,  and 
Benefactor.  The  book  of  Job  helps  to  prove  our  first  principles  of  the  divine  perfections  and  provi- 
dence; but  this  helps  to  improve  them  in  prayers  and  praises,  and  professions  of  desire  toward  him, 
dependence  on  him,  and  an  entire  devotedness  and  resignation  to  him.  Other  parts  of  scripture  show 
tnat  CiOD  is  infinitely  above  man,  and  his  sovereign  LORD;  but  this  shows  us  that  he  may,  notwith- 
standing, be  conversed  with  by  us  sinful  worms  of  the  earth;  and  there  are  ways  in  which,  if  it  be  not 
our  own  fault,  we  may  keep  up  communion  with  him  in  all  the  various  conditions  of  human  life.     2.  To 


196  PSALMS. 

advance  the  excellencies  of  revealed  religion,  and,  in  the  most  pleasing  powerful  manner,  to  re- 
commend it  to  the  woild.  There  is  indeed  little  or  nothing,  in  all  the  book  of  Psalms,  of  the  ceremo- 
nial law.  Though  sacrifice  and  offering  were  yet  to  continue  many  ages,  yet  they  are  here  represented 
as  things  which  GOD  did  not  desire,  (Ps.  xl.  6. — li.  16.)  as  things  comparatively  little,  and  which,  in 
time,  were  to  vanish  away.  But  the  word  and  law  of  GOD,  those  parts  of  it  which  are  moral,  and  of 
peroetual  obligation,  are  here,  all  along,  magnified  and  made  honourable,  no  where  more.  And 
CHRIST,  the  Crown  and  Centre  of  revealed  religion,  the  Foundation,  Comer,  and  Top-stone,  of  that 
blessed  building,  is  here  clearly  spoken  of  in  type  and  prophecy;  both  his  sufferings  and  the  glory  that 
should  follow,  and  the  kingdom  that  he  should  set  up  in  the  world,  which  GOD's  covenant  with  David, 
concerning  his  kingdom,  was  to  have  its  accomplishment  in.  What  a  high  value  does  this  book  put 
upon  the  word  of  GOD,  his  statutes  and  judgments,  his  covenant,  and  the  great  and  precious  promises 
of  it;  and  how  does  it  recommend  them  to  us  as  our  guide  and  stay,  and  our  heritage  for  ever! 

JV.  The  use  of  it.  All  scripture,  being  given  by  inspiration  of  GOD,  is  profitable  to  convey  divine  light 
into  our  understandings;  but  this  book  is  of  singular  use  witli  that  to  convey  divine  life  and  power,  and 
a  holy  warmth,  into  our  affections.  There  is  no  one  book  of  scripture  that  is  more  helpful  to  the  de- 
votions of  the  saints  than  this,  and  it  has  been  so  in  all  ages  of  the  church,  ever  since  it  was  written, 
and  the  several  parts  of  it  delivered  to  the  chief  musician,  for  the  service  of  the  church.  1.  It  is  of 
use  to  be  sung.  Further  than  David's  psalms  we  may  go,  but  we  ?ieed  not,  for  hymns  and  spiritual 
songs.  What  the  rules  of  the  Hebrew  metre  were,  even  the  learned  are  not  certain.  But  these  psalms 
ought  to  be  rendered  according  to  the  metre  of  every  language,  at  least,  so  as  that  they  may  be  sung 
for  the  edification  of  the  church.  And  methinks  it  is  a  great  comfort  to  us,  when  we  are  singing  Da- 
vid's psalms,  that  we  are  offering  the  very  same  praises  to  GOD,  that  were  offered  him  in  the  days  of 
David  and  the  other  godly  kings  of  Judah.  So  rich,  so  well  made,  are  these  divine  poems,  that  they 
can  never  be  exhausted,  can  never  be  worn  thread-bare.  2.  It  is  of  use  to  be  read  and  opened  by  the 
ministers  of  CHRIST,  as  containing  great  and  excellent  truths,  and  i-ules  concerning  good  and  evil. 
Our  Lord  JESUS  expounded  the  psalms  to  his  disciples,  the  gospel  psalms,  and  opened  their  under- 
standings (for  he  had  the  key  of  David)  to  understand  them,  Luke  xxiv.  44.  3.  It  is  of  use  to  be  read 
and  meditated  upon  by  all  good  people.  It  is  a  full  fountain,  out  of  which  we  may  all  be  drawing  water 
with  joy.  The  rsalmist's  experiences  are  of  great  use  for  our  direction,  caution,  and  encouragement. 
In  telling  us,  as  he  often  does,  what  passed  between  God  and  his  soul,  he  lets  us  know  what  we  may 
expect  from  GOD,  and  what  he  will  expect,  and  require,  and  graciously  accept,  from  us.  David  was 
a  man  after  GOD's  own  heart,  and  therefore  those  who  find  themselves  in  some  measure  according 
to  his  heart,  have  reason  to  hope  that  they  are  renewed  by  the  grace  of  GOD,  after  the  image  of 
GOD,  and  may  have  much  comfort  in  the  testimony  of  their  consciences  for  them,  that  they  can  hear- 
tily say  jimen  to  David's  prayers  and  praises.  4.  Even  the  Psalmist's  expressions  too  are  of  great  use; 
and  by  them  tlie  Spirit  helps  our  praying  infirmities,  because  we  know  not  what  to  pray  for  as  we 
ought.  In  all  our  approaches  to  GOD,  as  well  as  in  our  first  returns  to  GOD,  we  are  directed  to  take 
ivith  us  words,  (Hos.  xiv.  2.)  these  words,  words  which  the  Holy  Ghost  teaches.  If  we  make  David's 
psalms  familiar  to  us,  as  we  ought  to  do,  whatever  errand  we  have  at  the  throne  of  grace,  by  way  of  con- 
fession, petition,  or  thanksgi\ing,  we  may  from  thence  be  assisted  in  the  delivery  of  it;  whatever  devout 
affection  is  working  in  us,  holy  desire  or  hope,  sorrow  or  joy,  we  may  there  find  apt  words  wherewith 
to  clothe  it;  sound  speech  which  cannot  be  condemned.  It  will  be  good  to  collect  the  most  proper  and 
lively  expressions  of  devotion,  which  we  find  here,  and  to  methodize  them,  and  reduce  them  to  the 
several  heads  of  prayer,  thut  they  may  be  tlie  more  ready  to  us.  Or,  we  may  take  sometimes  one 
choice  psalm,  and  sometimes  another,  and  pray  it  over,  that  is,  enlarge  upon  each  verse  in  our  own 
thoughts,  and  offer  up  our  meditations  to  God,  as  they  arise  from  the  expressions  we  find  there.  The 
learned  Dr.  Hammond,  in  his  preface  to  the  paraphrase  on  the  Psalms,  (sect.  29.)  says,  "That  going 
over  a  few  psalms  with  these  interpunctions  of  mental  devotion,  suggested,  animated,  and  maintained, 
by  the  native  life  and  vigour  which  is  in  the  psalms,  is  much  to  be  preferred  before  the  saying  over  of 
the  whole  Psalter;  since  nothing  is  more  fit  to  be  a\  erted  in  religious  offices,  than  their  degenerating 
into  heartless,  dispirited,  recitations."  If,  as  St.  Austin  advises,  we  form  our  spirit  by  the  affection 
of  the  psalm,  we  may  then  be  sure  of  acceptance  with  GOD,  in  using  the  language  of  it.  Nor  is  it 
only  our  devotion,  and  the  affections  of  our  mind,  that  the  book  of  Psalms  assists,  teaching  us  how  to 
offer  praise  so  as  to  glorify  GOD,  but  it  is  also  a  directory  to  the  actions  of  our  lives,  and  teaches  us 
how  to  ordfr  our  conversation  aright,  so  as  that,  in  the  end,  nve  inay  see  the  salvation  of  GOD,  Ps.  L 
23.  The  Psalms  were  thus  serviceable  to  the  Old  Testament  Church,  but  to  us  Christians  thev  may 
be  of  more  use  than  they  could  be  to  them  who  lived  before  the  coming  of  CHRIST;  for,  as  Moses's 
sacrifices,  so  David's  songs,  are  expounded  and  made  more  intelligible  by  the  gospel  of  CHRIST, 
which  lets  us  within  the  veil ;  so  that,  if  to  David's  prayers  and  praises  we  add  St.  Paul's  prayers  in  his 
Epistles,  and  the  new  songs  in  the  Revelation,  we  shall  be  thoroughly  furnished  for  this  good  work;  for 
the  scripture,  perfected,  makes  the  man  of  GOD  perfect. 

As  to  the  division  of  this  book,  we  need  not  be  solicitous;  there  is  no  connexion  (or  very  seldom)  between 
one  psalm  and  another,  nor  any  reason  discernible  for  the  placing  of  them  m  the  order  wherein  w« 
here  find  them;  but  it  seems  to  he  ancient,  for  that  which  is  now  the  second  psalm,  was  so  in  the  Apos- 
tles' time,  Acts  xiii.  33.  The  vulgar  Latin  joins  the  ix.  and  x.  together;  all  popish  authors  quote 
by  that,  so  that  thenceforward,  throughout  the  book,  their  number  is  one  short  of  ours;  our  xi.  is 
their  x. ;  our  cxix.  their  cxviii.  But  then  they  divide  the  cxlvii.  into  two,  and  so  make  up  the  number  ol 
cl.  Some  have  endeavoured  tq  reduce  the  psalms  to  proper  heads,  according  to  the  matter  of  them, 
but  there  is  often  such  a  variety  of  matter  in  one  and  the  same  psalm,  that  it  cannot  be  done  with  any 
certainty;  but  the  seven  penitential  psalms  have  been  in  aparticularmanner  singled  out  by  the  devotions 
of  many.  They  are  reckoned  to  be  the  vi,  xxxii,  xxxviii,  li,  cii,  cxxx,  and  cxliii.  The  psalms  were  divided 
into  five  books, each  concluding  with  Jmen,  Jmen,  or  Hallelujah;  the  first  ending  with  Ps.xli,  the  second 
with  Ps.  Ixxii,  the  third  with  Ps.  Ixxxix,  the  fourth  with  Ps.  cvi,  the  fifth  with  Ps.  cl.  Others  divide 
them  into  three  fifties;  others  into  sixty  parts,  two  for  every  day  of  the  month,  one  for  the  morning, 
the  other  for  the  evening.  Let  good  Christians  divide  them  for  themselves,  so  as  may  best  increase 
their  acquaintance  with  them,  that  they  may  have  them  at  hand  upon  all  occasions,  and  may  sing  them 
in  the  spirit  and  with  the  understanding. 


PSALMS,  I. 


197 


PSALM  L 


This  is  a  psalm  of  instruction  concerning  good  and  evil, 
setting  before  us  life  and  death,  the  blessing  and  the 
curse,  that  we  may  take  the  right  way  which  leads  to 
happiness,  and  avoid  that  which  will  certainly  end  in  our 
misery  and  ruin.  The  diiferent  character  and  condition 
of  godly  people  and  wicked  people,  those  that  serve  God 
and  those  that  serve  him  not,  is  here  plainly  stated  in  a 
few  words;  so  that  every  man,  if  he  will  be  faithful  to 
himself,  may  here  see  his  own  face,  and  then  read  his  own 
doom.  That  division  of  the  children  of  men  into  saints 
and  sinners,  righteous  and  unrighteous,  the  children  of 
God  and  the  children  of  the  wicked  one,  as  it  is  ancient, 
ever  since  the  struggle  began  between  sin  and  grace,  the 
seed  of  the  woman  and  the  seed  of  the  serpent,  so  it  is 
lasting,  and  will  survive  all  other  divisions  and  subdivi- 
sions "of  men  into  high  and  low,  rich  and  poor,  bond 
and  free;  for  by  this,  men's  everlasting  state  will  be  de- 
termined, and  the  distinction  will  last  as  long  as  heaven 
and  hell.  This  psalm  shows  us,  I.  The  holiness  and  hap- 
piness of  a  godly  man,  v.  1  •  -3.  II.  The  sinfulness  and 
miseryofawickedman,  V.  4,  5.  III.  The  ground  and  rea- 
son of  both,  V.  6.  Whoever  collected  the  psalms  of  Da- 
vid, (probably  it  was  Ezra,)  with  good  reason  put  this 
psalm  first,  as  a  preface  to  the  rest,  because  it  is  abso- 
lutely necessary,  to  the  acceptance  of  our  devotions,  that 
we  be  righteous  before  God,  (for  it  is  only  the  prayer  of 
the  upright  that  is  his  delight,)  and,  therefore,  that  we 
be  right  in  our  notions  of  blessedness,  and  in  our  choice 
of  the  way  that  leads  to  it.  Those  are  not  fit  to  put  up 
good  prayers,  who  do  not  walk  in  good  ways. 


1. 


LESSED  is  the  man  that  walketh 


x3  not  in  the  counsel  of  the  ungodly,  nor 
standeth  in  the  way  of  sinners,  nor  sitteth  in 
the  seat  of  the  scornful :  2.  But  his  delight  is 
in  the  law  of  the  Lord  ;  and  in  liis  law  doth 
he  meditate  day  and  night.  3.  And  he  shall 
be  like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  fortli  his  fruit  in  his  season :  his 
leaf  also  shall  not  wither ;  and  whatsoever 
he  doeth  shall  prosper. 

The  psalmist  begins  with  the  character  and  con- 
dition of  a  godly  man,  that  those  may  first  take  the 
comfort  of  that,  to  whom  it  belongs.     Here  is, 

I.  A  description  given  of  the  godly  man's  spirit 
and  wav,  by  which  we  are  to  try  ourselves.  The 
Lord  knows  them  that  are  his  by  name,  but  we 
must  know  them  by  their  character;  for  that  is 
agreeable  to  a  state  of  probation,  that  we  may  study 
to  answer  to  the  character,  which  is  indeed  both 
the  command  of  the  law,  which  we  are  bound  in 
duty  to  obey,  and  the  condition  of  the  promise, 
which  we  are  bound  in  interest  to  fulfil.  The  cha- 
racter of  a  good  man  is  here  given  by  the  rules  he 
chooses  to  walk  by,  and  to  take  .his  measures  from. 
What  we  take  at  our  setting  out,  and  at  every  turn, 
for  the  guide  of  our  conversation,  whether  the  course 
of  this  world,  or  the  word  of  God,_  is  of  material 
consequence.  An  error  in  the  choice  of  our  stan- 
dard and  leader,  is  original  and  fatal;  but  if  we  be 
right  here,  we  are  in  a  fair  way  to  do  well. 

1.  A  godly  man,  that  he  may  avoid  the  evil,  ut- 
terly renounces  the  conduct  of  evil-doers,  and  will 
nnt  be  led  by  them;  (f.  1.)  He  walks  not  in  the 
coimftelof  the  ungodly,  &c.  This  part  of  his  cha- 
racter is  put  first,  because  those  that  will  keep 
the  commandments  of  their  God,  must  say  to  evil- 
doers, Depart  from  us;  (cxix.  115.)  aiid  departing 
from  evil,  is  that  in  which  wisdom  begins.  (1.)  He 
sees  evil-doers  round  about  him,  the  world  is  full 
of  them,  they  walk  on  every  side;  they  are  here  de- 
scribed by  three  characters,  ungodly,  sinners,  and 
scornful.  See  by  what  steps  men  arrive  at  the  height 
of  impiety:  .N'emo  refiente  Jit  turfmsiinus — JSTone 
reach  the  height  of  vice  at  once.     They  are  un- 


godly first,  casting  oif  the  fear  of  God,  and  living  in 
the  neglect  of  their  duty  to  him:  but  they  rest  not 
there;  when  the  services  of  religion  are  laid  aside, 
they  come  to  be  sinners,  they  break  out  into  open 
rebellion  against  God,  and  engage  in  the  service  of 
sin  and  Satan;  omissions  make  way  for  commissions; 
and  by  these  the  heart  is  so  hardened,  that,  at 
length,  they  come  to  be  scorners,  they  openly  defy 
all  that  is  sacred,  scoff  at  religion,  and  make  a  jest 
of  sin.     Thus  is  the  way  of  iniquity  down  hill;  the 
bad  grow  worse,  sinners  themselves  become  tempt- 
ers to  others,  and  advocates  for  Baal.     The  word 
which   we    translate    ungodly,   signifies    such    as 
are  unsettled,  aim  at  no  certain  end,  and  walk  by 
no  certain  rule,  but  are  at  the  command  of  every 
lust,  and  at  the  beck  of  every  temptation.  The  word 
for  sinners,  signifies  such  as'  are  determined  for  the 
practice  of  sin,  and  set  it  up  as  their  trade.     The 
scornful,  are  those  that  set  their  mouths  agai?ist  the 
heavens.     These  the  good   man   sees  with   a   sad 
heart,  they  are  a  constant  vexation  to  his  righteous 
soul.     But,  (2.)  He  shuns  them,  wherever  he  sees 
them.    He  does  not  do  as  they  do;  and,  that  he  may 
not,  he  does  not  converse  familiarly  with  them. 
[1.]  He  does  not  nvalk  in  the  counsel  of  the  ungodly; 
he  is  not  present  at  their  councils,  nor  does  he  ad- 
vise with  them;  though  they  are  ever  so  witty,  and 
subtle,  and  learned,  it  they  are  ungodly,  they  shall 
not  be  the  men  of  his  counsel;  he  does  not  consent 
to  them,  nor  say  as  they  say;  (Luke  xxiii.  51.)  he 
does  not  take  his  measures  from  their  principles, 
nor  act  according  to  the  advice  which  they  give  and 
take.     The  ungodly  are  forward  to  give  their  ad- 
vice against  religion,  and  it  is  managed  so  artfully, 
that  we  have  reason  to  think  ourselves  happy,  if 
we  escape  being  tainted  and  ensnared  by  it.     [2.] 
He  stands  not  in  the  way  of  sinners;  he  avoids  doing 
as  they  do;  their  way  shall  not  be  his  way,  he  will 
not  come  into  it,  much  less  will  he  continue  in  it,  as 
the  sinner  does,  who  sets  himself  in  a  way  that  is 
not  good,  xxxvi.  4.     He  avoids  (as  much  as  may 
be)  being  where  they  are:  that  he  may  not  imitate 
them,  he  will  not  associate  with  them,  nor  ^oose 
them  for  his  companions.     He  does  not  st#ld  in 
their  way,  to  be  picked  up  by  them,  (Prov.  vii.  8. ) 
but  keeps  as  far  from  them  as  from  a  place  or  per- 
son infected  with  the  plague,  for  fear  of  the  conta- 
gion, Prov.  iv.  14,  15.    He  that  would  be  kept  from 
harm,  must  keep  out  of  harm's  way.     [3.]  Ue  sits 
not  in  the  seat  of  the  scornful;  he  does  not  repose 
himself  with  those  that  sit  down  secure  in  their 
wickedness,  and  please  themselves  with  the  seared- 
ness  of  their  own  consciences;  he  does  not  associate 
with  those  that  sit  in  close  cabal,  to  find  out  ways 
and  means  for  the  suppoit  and  advancement  of  the 
Devil's  kingdom,  or  that  sit  in  open  judgment,  ma- 
gisterially to  condemn  the  generation  of  the  righte- 
ous.    The  seat  of  the  drunkards,  is  the  seat  of  the 
scornful,  Ixix.  12.     Happy  is  the  man  that  never 
sits  in  it,  Hos.  vii.  5. 

2.  A  godly  man,  that  he  may  do  that  which  is 
good  and  cleave  to  it,  submits  to  the  direction  of  the 
word  of  God,  and  makes  that  familjar  to  him,  v.  2. 
This  is  that  which  keeps  him  out  of  the  way  of  the 
ungodly,  and  fortifies  him  against  their  temptations; 
By  the  words  of  thy  lips  t  have  kept  me  from  the 
path  of  the  deceiver,  xvii.  4.  We  need  not  court 
the  fellowship  of  sinners,  either  for  pleasure  or  for 
improvement,  while  we  have  fellowship  with  the 
word  of  God,  and  with  God  himself  in  and  by  his 
word;  When  thou  wakest,  it  shall  talk  with  'thee, 
Prov.  vi.  22.  We  may  judge  of  our  spiritual  state 
by  asking,  "What  is  the  law  of  God  to  us?  _What 
account  do  we  make  of  it?  What  place  has  it  in  us?" 
See  here,  (1.)  The  entire  affection  which  a  good 
man  has  for  the  law  of  God ;  his  delight  is  in  it.  He 
delights  in  it,  though  it  be  a  law.  a  yoke,  because  it 


198 


PSALMS,  1. 


IS  the  law  of  God,  which  is  holy,  just,  and  good,  which 
he  freely  consents  to,  and  so  delights  in,  after  the 
inner  man,  Rom.  vii.  16,  22.  All  who  are  well 
pleased  that  there  is  a  God,  must  be  well  pleased 
that  there  is  a  Bible,  a  revelation  of  God,  of  his  will, 
and  the  only  way  to  happiness  in  him.  (2. )  The 
iiidmate  acquaintance  which  a  good  man  keeps  up 
with  the  word  of  God;  in  that  law  doth  he  meditate 
day  and  night;  by  this  it  appears  that  his  delight  is 
in  it,  for  what  we  love,  we  love  to  think  of,  cxix.  97. 
To  meditate  on  God's  word,  is  to  discourse  with  our- 
selves concerning  the  great  things  contained  in  it, 
with  a  close  application  of  mind,  a  fixedness  of 
thought,  till  we  be  suitably  affected  with  those 
things,  and  experience  the  favour  and  power  of 
them  in  our  hearts.  This  we  must  do,  day  and  night; 
we  must  have  a  constant  habitual  regard  to  the  word 
of  God,  as  the  rule  of  our  actions  and  the  spring  of 
our  comforts,  and  we  must  have  it  in  our  thoughts, 
accordingly,  upon  every  occasion  that  occurs,  whe- 
ther night  or  day.  No  time  is  amiss  for  meditating 
on  the  word  of  God,  nor  any  time  unseasonable  for 
those  visits.  We  must  not  only  set  ourselves  to  me- 
ditate on  God's  word,  morning  and  e\  ening,  at  the  en- 
trance of  the  day  and  of  the  night;  but  these  thoughts 
should  be  interwoven  with  the  business  and  converse 
of  every  day,  and  with  the  repose  and  slumbers  of 
every  night;   When  J  awake,  I  am  still  with  thee. 

II.  An  assurance  given  of  the  godly  man's  hap- 
piness, witli  which  we  should  encourage  ourselves 
to  answer  the  character  of  such. 

1.  In  general,  he  is  blessed,  v.  1.  God  blesses  him, 
and  that  blessing  will  make  him  happy.  Blessed- 
nesses are  to  him;  blessings  of  all  kinds,  of  the  upper 
and  nether  springs,  enough  to  make  him  completely 
happy;  none  of  the  ingredients  of  happiness  shall 
be  wanting  to  him.  When  he  undertakes  to  describe 
a  blessed  man,  he  describes  a  good  man;  for,  after 
all,  those  only  are  happy,  truly  happy,  that  aie 
holy,  truly  holy;  and  we  are  mo^e  concerned  to 
know  the  way  to  blessedness,  than  to  know  where- 
in blessedness  will  consist.  Nay,  goodness  and  ho- 
liness are  not  only  the  way  to  happiness,  (Rev.xxii. 
14. )  but  happiness  itself;  supposing  there  was  not 
another  life  after  this,  yet  that  man  is  a  happy  man, 
that  keeps  in  the  way  of  his  duty. 

2.  His  blessedness  is  here  illustrated  by  a  simili- 
tude; (x;.  3.)  He  shall  be  like  a  tree,  fruitful  and 
flourishing.  This  is  the  effect,  (1.)  Of  his  pious 
practice:  he  meditates  in  the  law  of  God,  turns  that 
in  succum  et  sanguinem — into  juice  and  blood,  and 
that  makes  him  like  a  tree.  The  more  we  converse 
with  the  word  of  (iod,  the  better  furnished  we  are 
for  every  good  word  and  work.  Or,  (2.)  Of  the 
promised  blessing;  he  is  blessed  of  the  Lord,  and 
therefore  he  shall  be  like  a  tree.  The  divine  blessing 
produces  real  effects.  It  is  the  happiness  of  a  godly 
man,  [1.]  That  he  is  planted  by  the  grace  of  God  ; 
these  trees  were  by  nature  wild  olives,  and  will 
continue  so  till  they  are  grafted  anew,  and  so  planted 
by  a  power  from  above.  Never  any  good  tree  grew 
of  itself,  it  is  the  planting  of  the  Lord,  and  therefore 
he  must  in  it  be  glorified;  (Isa.  Ixi.  3.)  The  trees  of 
the  Lord  are  full  of  sa/i.  [2.  ]  That  he  is  placed 
by  the  means  of  grace;  here  called  the  rix>ers  of 
water,  those  rivers  which  make  glad  the  city  of  our 
God;  (xlvi.  4.)  from  these  a  good  man  receives 
supplies  of  strength  and  \igour,  but  in  secret,  un- 
discerned  ways.  [3.]  That  his  practices  shall  be 
fruit,  aljounding  to  a  good  account,  Phil.  iv.  17.  To 
those  whom  (iod  first  blessed,  he  said,  Be  fruitful; 
(Gen.  i.  22.)  and  still,  the  comfort  and  honour  of 
fruitfulness  are  a  recompense  for  the  labour  of  it. 
It  is  expected  from,  those  who  enjoy  the  mercies  of 
grace,  that,  both  \n  the  temper  of  their  minds,  and 
in  the  tenor  of  their  lives,  they  comply  with  the  in- 
tentions of  that  grace,  and  then  they  bring  forth 


fruit.  And,  be  it  observed  to  the  praise  of  the  great 
Dresser  of  the  vineyard,  they  bring  forth  their  tiniit, 
(that  which  is  required  of  them,)  in  due  season, 
when  it  is  most  beautiful  and  most  useful;  improving 
every  opportunity  of  doing  ^ood,  and  doing  it  in  its 
proper  time.  [4.]  That  his  profession  shall  be 
preserved  from  blemish  and  decay;  His  leaf  shall 
not  wither.  Even  the  leaf  of  those  who  bring  foi-th 
only  the  lea\  es  of  profession,  without  any  good  fi-uit, 
will  wither,  and  they  shall  be  as  nmch'ashrmcd  rf 
their  profession  as  ever  they  were  proud  of  it;  but 
if  the  word  of  God  rule  in  the  heart,  that  will  keep 
the  profession  green,  both  to  our  comfort  and  to  cur 
credit;  the  laurels,  thus  won,  shall  never  wither. 
[5.]  That  prosperity  shall  attend  him,  wherever 
he  goes,  soul-prosperity.  Whatever  he  does,  in 
conformity  to  the  law,  it  shall  prosper  and  succeed, 
to  his  mind,  or  above  his  hope. 

In  singing  these  verses,  being  duly  affected  with 
the  malignant  and  dangerous  nature  of  sin,  and 
transcendent  excellencies  of  the  divine  law,  and  the 
power  and  efficacy  of  God's  grace,  from  which  our 
fruit  is  found,  we  must  teach  and  admonish  our 
selves,  and  one  another,  to  watch  against  sin  and  all 
approaches  toward  it,  to  converse  much  with  the 
word  of  God,  and  abound  in  the  fruit  of  righteous- 
ness: and,  in  praying  over  them,  we  must  seek  to 
God  for  his  grace  both  to  fortify  us  against  every 
evil  word  and  work,  and  to  furnish  us  for  every 
good  word  and  work. 

4.  The  ungodly  are  not  so :  but  are  like 
the  chaff  which  the  wind  driveth  away.  5. 
Therefore  the  ungodly  shall  not  stand  in  the 
judgment,  nor  sinners  in  the  congregation 
of  the  righteous.  6.  For  the  Lord  knoweth 
the  way  of  the  righteous :  but  the  way  of 
the  ungodly  shall  perish.     * 

Here  is, 

1.  The  description  of  the  ungodly  given,  v.  4. 
(1.)  In  general;  they  are  the  reverse  of  the  righ- 
teous, both  in  character  and  condition;  they  are  not 
so.  The  LXX  emphatically  repeat  this,  not  so  the 
ungodly,  they  are  not  so;  they  are  led  by  the  coun- 
sel of  the  wicked,  in  the  way  of  sinners,  to  the  seat 
of  the  scornful;  they  have  no  delight  in  the  law  of 
God,  nor  ever  think  of  it;  they  bring  forth  no  fniit, 
but  grapes  of  Sodom;  they  cumber  the  ground. 
(2.)  In  particular;  whereas  the  righteous  are  like 
useful,  fruitful,  trees,  they  are  like  the  chaff  which 
the  wind  drives  away,  the  very  lightest  of  the  chaff, 
the  dust  which  the  owner  of  the  floor  desires  to 
have  driven  away,  as  not  capable  of  being  put  to 
any  use.  Would  you  value  them?  Would  you  weigh 
them?  They  are  like  chaff,  of  no  worth  at  all  in 
God's  account,  how  highly  soever  they  may  value 
themselves.  Would  you  know  the  temper  of  their 
minds?  They  are  light  and  vain,  they  have  no  sub- 
stance in  them,  no  solidity;  they  arc  easily  driven 
to  and  fro  by  every  wind  and  temptation,  and  have 
no  steadfastness.  "Would  you  know  their  end?  The 
wrath  of  God  will  drive  them  away  in  their  wick- 
edness, as  the  wind  does  the  chaff,  which  is  never 
gathered,  or  looked  after  more.  The  chaff  niav  be 
for  a  while,  among  the  wheat;  but  He  is  coming, 
whose  fan  is  in  his  hand,  and  who  will  thoroughly 
purge  his  floor.  They  that  bv  their  own  sin  and 
folly  make  themselves  as  chaff,  will  be  found  so, 
before  the  whirlwind  and  fire  of  divine  wrath, 
(xxxv.  5.)  so  unable  to  stand  before  it,  or  to  escape 
it,  Isa.  xvii.  13. 

2.  The  doom  of  the  ungodly  read,  ik  5.  (1.)  They 
will  be  cast,  upon  their  trial,  as  traitors  convicted; 
they  shall  not  stand  in  the  Jiidgtnent;  they  shall  be 
found  guilty,  shall  hang  down  the  head  with  shame 


PSALMS,  11. 


1U9 


s.nd  confusion,  and  all  their  pleas  and  excuses  will 
be  overruled  as  frivolous.  1  here  is  a  judgment  to 
come,  in  which  e\  ery  man's  present  character  and 
work,  though  ever  so  artfully  concealed  and  dis- 
guised, shall  be  truly  and  perfectly  discovered,  and 
appear  in  their  own  colours,  and  every  man's  future 
state  will  be,  by  an  irreversible  sentence,  deter- 
mined for  eternity.  The  ungodly  must  appear  in 
that  judgment,  to  receive  according  to  the  things 
done  in  the  body;  they  may  hope  to  come  off,  nay, 
to  come  off  with  honour,  but  their  hope  will  de- 
ceive them ;  they  shall  not  stand  in  the  judgment; 
so  plain  will  the  evidence  be  against  them,  and  so 
just  and  impartial  will  the  judgment  be  upon  it.  (2. ) 
They  will  be  for  ever  shut  out  from  the  society  of  the 
blessed;  they  shall  not  stand  in  the  congregation  of 
the  righteous;  in  the  judgment,  so  some,  in  that 
court  wherein  the  saints,  as  assessors  with  Christ, 
shall  judge  the  world,  those  holy  myriads  with  which 
he  shall  come  to  execute  judgment  ufion  all, 
Jude  14.  1  Cor.  vi.  2.  Or,  in  heaveri;  there  will  be 
seen,  shortly,  a  general  assembly  of  the  church  of  the 
Jirst-born,  a  congregation  of  the  righteous,  of  all  the 
saints,  and  none  but  saints,  and  saints  made  perfect, 
such  a  congregation  of  them  as  ne\er  was  in  this 
world,  2  Thess.  ii.  1.  The  wicked  shall  not  have 
a  place  in  the  congregation.  Into  the  new  Jerusa- 
lem none  unclean  or  unsanctified  shall  enter;  they 
shall  see  the  righteous  enter  into  the  kingdom,  and 
themselves,  to  their  everlasting  vexation,  thrust  out, 
Luke  xiii.  27.  The  wicked  and  profane,  in  this 
world,  ridiculed  the  righteous  and  their  congre- 
gation, despised  them,  and  cared  not  for  their  com- 
pany; justly,  therefore,  will  thev  be  for  ever  sepa- 
rated from  them.  Hypocrites,  in  this  world,  under 
the  disguise  of  a  plausible  profession,  may  thrust 
themselves  into  the  congregation  of  the  righteous, 
and  remain  undisturbed  and  undiscov  ered  tl\ere;  but 
Christ  cannot  be  imposed  upon,  though  his  ministers 
may;  the  day  is  coming  when  he  will  separate  be- 
tween the  sheep  and  the  goats,  the  tares  and  the 
nvheat;  see  Matth.  xiii.  41,  49.  That  great  day,  so 
the  Chaldee  here  calls  it,  will  be  a  day  of  discovery, 
a  day  of  distinction,  and  a  day  of  final  division. 
Then  you  shall  return,  and  discern  between  the 
righteous  and  the  wicked,  which  here  it  is  some- 
times hard  to  do,  Mai.  iii.  18. 

3.  The  reason  rendered  of  t\\\s  different  state  of 
the  godly  and  wicked,  v.  6.  (1.)  God  must  have 
all  the  glory  of  the  prosperity  and  happiness  of  the 
righteous.  They  are  blessed,  because  the  Lord 
knows  their  way;  he  chose  them  into  it,  inclined 
them  to  choose  it,  leads  and  guides  them  in  it,  and 
orders  all  their  steps.  (2.)  Sinners  must  bear  all 
the  blame  of  their  own  destruction.  Therefore  the 
ungodly  perish,  because  the  very  way  in  which  they 
have  chosen  and  resolved  to  walk,  leads  directly  to 
destruction;  it  naturally  tends  toward  ruin,  and 
therefore  must  necessarily  end  in  it.  Or,  we  may 
take  it  thus,  The  Lord  approves  of,  and  is  well 
pleased  with,  the  way  of  the  righteous,  and  there- 
fire,  under  the  influence  of  his  gracious  smiles,  it 
shall  prosper,  and  end  well;  but  he  is  angry  at  the 
way  of  the  wicked,  all  they  do  is  offensive  to  him, 
and  therefore  it  shall  perish,  and  they  in  it.  It  is 
certain  that  every  man's  judgment  proceeds  from 
the  Lord,  and  it  is  well  or  ill  with  us,  and  is  likely 
to  be  so  to  all  eternity,  according  as  we  are,  cr  are 
not,  accepted  of  God.  Let  this  supprrt  the  drooping 
spirits  of  the  righteous,  that  the  Lord  knows  their 
way,  knows  their  hearts,  (Jer.  xii.  3.)  knows^  their 
secret  devotions,  (Matth.  vi.  6.)  knows  their  cha- 
racter, how  much  soever  it  is  blackened  and 
blemished  by  the  reproaches  of  men,  and  will 
shortly  mike  them  and  their  way  manifest  before 
the  world,  to  their  immortal  joy  and  honour.  Let 
this  cast  a  damp  upon  the  security  and  jollity  of  sin- 


ners, tliat  their  way,  though  pleasant  now,  wiH 
perish  at  last. 

In  singing  these  verses,  and  praying  over  them, 
let  us  possess  ourselves  with  a  holy  dread  of  the 
wicked  man's  portion,  and  deprecate  it  with  a  firm 
and  lively  expectation  of  the  judgment  to  come, 
and  stir  up  ourselves  to  prepare  for  it,  and  with  a 
holy  care,  to  approve  ourselves  to  God  in  every 
thing,  entreating  his  favour  with  our  whole  hearts. 

PSALM  II. 

As  the  foregfoing  psalm  was  moral,  and  showed  us  our  duty, 
so  this  is  evangelical,  and  shows  us  our  Saviour.  Under 
the  type  of  David's  kingdom,  which  was  of  divine  appoint- 
ment, met  with  much  opposition,  but  prevailed  at  last, 
the  kingdom  of  the  Messiah,  the  Son  of  David,  is  pro- 
phesied of,  which  is  the  primary  intention  and  scope  of 
the  psalm;  and  I  think  there  is  less  in  it  of  the  type,  and 
more  of  the  anti-type,  than  in  any  of  the  gospel-psalms, 
for  there  is  nothing  in  it  but  what  is  applicable  to  Christ, 
but  some  things  that  are  not  at  all  applicable  to  David; 
(v.  6,  7.)  Thou  art  my  Son,  (v.  8.)  /  will  give  thee  the 
uttermost  parts  of  the  earth,  and,  (v.  12.)  Kisa  the  Son.  It 
is  interpreted  of  Christ,  Jicts  iv.  27. — xiii.  33.  Heb,  i.  6. 
The  Holy  Ghost  here  foretells,  I.  The  opposition  that 
should  be  ariven  to  the  kingdom  of  the  Messiah,  v.  1..3. 

II.  The  baffling  and  chastising  of  that  opposition,  v.  4,  5. 

III.  The  setting  up  of  the  kingdom  of  Christ,  notwith- 
standing that  opposition,  v.  6.  IV.  The  confirmation  and 
establishment  of  it,  v.  7.  V.  A  promise  of  the  enlarge- 
ment and  success  of  it,  v.  8,  9.  VI.  A  call  and  exhorta- 
tion to  kings  and  princes,  to  yield  themselves  the  willing 
subjects  of  this  kingdom,  v.  10.  .12.  Or  thus;  We  have 
here,  1.  Threatenings  denounced  against  the  adversaries 
of  Christ's  kingdom,  v.  1..6.  2.  Promises  made  to 
Christ  himself  the  Head  of  this  kingdom,  v.  7-.  .9.  3. 
Counsel  given  to  all,  to  espouse  the  interests  of  this  king> 
dom,  v.  10.  .12.  This  psalm,  as  the  former,  is  very  fitly 
prefixed  to  this  book  of  devotions,  because,  as  it  is 
necessary  to  our  acceptance  with  God,  that  we  should  be 
subject  to  the  precepts  of  his  law,  so  it  is  likewise,  that 
we  should  be  subject  to  the  grace  of  his  gospel,  and  come 
to  him  in  the  name  of  a  Mediator. 

1.  ^V)t^HY  do  the  heathen  rage,  and  the 
T  T  people  imagine  a  vain  tiling  ?  2. 
The  kings  of  the  earth  set  themselves,  and 
the  rulers  take  counsel  together,  against  the 
Lord,  and  against  his  Anointed,  saying,  3. 
Let  us  break  their  bands  asunder,  and  cast 
away  their  cords  from  us.  4.  He  that  sitteth 
in  the  heavens  shall  laugh  :  the  Lord  shall 
have  them  in  derision.  3.  Then  shall  he 
speak  unto  them  in  his  wrath,  and  vex  them 
in  his  sore  displeasure.  6.  Yet  have  I  set 
my  king  upon  my  holy  hill  of  Zion. 

We  have  here  a  very  great  struggle  about  the 
kingdom  of  Christ,  hell  and  heaven  contesting  it; 
the  seat  of  the  war  is  this  earth,  where  Satan  has 
long  had  an  usurped  kingdom,  and  exercised  do- 
minion to  that  degree,  that  he  has  been  called  The 
prince  of  the  power  of  the  very  air  we  breathe  in, 
and  The  god  of  the  world  we  live  in.  He  knows 
very  well  that,  as  the  Messiah's  kingdom  rises  and 
g^ts  ground,  his  falls  and  loses  ground;  and  there- 
fore, though  it  will  be  set  up  certainly,  it  shall  not 
be  set  up  tamely.     Observe  here, 

I.  The  mighty  opposition  that  would  be  given  to 
the  Messiah  and  his  kingdom,  to  his  holy  religion 
and  all  the  interests  of  it,  v.  1..3.  One  would  have 
expected  that  so  great  a  blessing  to  this  world, 
should  have  been  universally  welcomed  and  em- 
braced, and  that  eveiy  sheaf  should  immediately 
have  bowed  to  that  of  the  Messiah,  and  all  the 
crowns  and  sceptres  on  earth  should  have  been  laid 
at  his  feet;  but  it  proves  quite  contrary.  Never 
were  the  notionsof  any  sect  of  philosophers,  though 


900 


PSALMS,  U. 


ever  so  absurd,  nor  the  powers  of  any  pniice  or 
state,  though  ever  so  tyrannical,  opposed  with  so 
much  violence  as  the  doctrine  and  government  of 
Christ.  A  sign  that  it  was  from  heaven,  for  the 
opposition  was  plainly  from  hell  originally. 

1.  We  are  here  told  who  would  appear  as  adver- 
saries to  Christ,  and  the  Devil's  instruments  in  this 
opposition  to  his  kingdom.  Princes  and  people, 
court  and  country,  have  sometimes  separate  inte- 
rests, but  here  they  are  united  against  Christ;  not 
the  mighty  only,  but  the  mob,  the  heathen,  the/ieo- 
/ile,  numbers  of  them,  communities  of  them;  though 
usually  fond  of  liberty,  yet  they  were  averse  to  the 
liberty  Christ  came  to  procure  and  proclaim.  Not 
the  mob  only,  but  the  mighty,  (among  whom  one 
might  have  expected  more  sense  and  consideration,) 
appear  violent  against  Christ;  though  his  kingdom 
is  not  of  this  world,  nor  intended  to  weaken  their 
interests,  but  very  Ukely,  if  they  pleased,  to 
strengthen  them,  yet  the  kings  of  the  earth  and 
rulers  are  up  in  arms  immediately.  See  the  effects 
of  the  old  enmity  in  the  seed  of  the  serpent  against 
the  seed  of  the  woman,  and  how  general  and  ma- 
lignant the  corruption  of  mankind  is.  See  how  for- 
midable the  enemies  of  the  church  ai-^  they  are 
numerous,  they  are  potent.  The  unbelieving  Jews* 
are  here  called  heathen,  so  wretchedly  were  they 
degenerated  from  the  faith  and  holiness  of  their  an- 
cestors; they  stirred  up  the  heathen,  the  Gentiles, 
to  persecute  the  christians.  As  the  Philistines  and 
their  lords,  Saul  and  his  courtiers,  the  disaffected 
party  and  their  ringleaders,  opposed  David's  com- 
ing to  the  crown;  so  Herod  and  Pilate,  the  Gentiles 
and  the  Jews,  did  their  utmost  against  Christ  and 
his  interest  in  men.  Acts  iv.  27. 

2.  Who  it  is  that  they  quarrel  with,  and  muster 
up  all  their  forces  against;  it  is  against  the  Lord, 
and  against  his  Anointed,  against  all  religion  in  ge- 
neral, and  the  christian  religion  in  particular.  It  is 
certain  that  all  who  are  enemies  to  Christ,  whatever 
they  pretend,  are  enemies  to  God  himself;  they 
have  hated  both  me  and  my  Father,  John  xv.  24. 
The  great  Author  of  our  holy  religion  is  here  called 
the  Lord's  Anointed,  or  Messiah,  or  Christ,  in  allu- 
sion to  the  anointing  of  David  to  be  king:  he  is  both 
authorized  and  qualified  to  be  the  church's  Head 
and  King,  is  duly  invested  in  the  office,  and  every 
way  fitted  for  it;  yet  there  are  those  that  are  against 
him;  nay,  therefore  they  are  against  him,  because 
they  are  impatient  of  God's  authority,  envious  at 
Chi'ist's  advancement,  and  ha\  e  a  rooted  enmity  to 
the  Spirit  of  holiness. 

3.  The  opposition  they  give,  is  here  described; 
(I.)  It  is  a  most  spiteful  and  malicious  opposition. 
They  rage  and  fret,  they  gnash  their  teeth,  for 
vexation  at  the  setting  up  of  Christ's  kingdom;  it 
creates  them  the  utmost  uneasiness,  and  fills  them 
with  indignation,  so  that  they  have  no  enjoyment  of 
themselves;  see  Luke  xiii.  14.  John  xi.  47.  Acts  v. 
17,  33. — xix.  28.  Idolaters  raged  at  the  discovery 
of  their  folly,  the  chief  priests  and  Pharisees  at  the 
eclipsing  of  their  glory  and  tlie  shaking  of  their 
usurped  dominion.  They  that  did  evil,  raged  at 
the  light.  (2.)  It  is  a  del'i!)erate  and  politic  oppo- 
sition. Thcv  imagine,  or  meditate;  they  contnv'e 
means  to  sup])ress  the  rising  interests  of  Cl\rist's 
kingdom,  and  are  very  confident  of  the  success  of 
their  contrivances;  thev  promise  themselves  that 
they  shall  i-un  down  religion,  and  carry  the  day. 
(3. )  It  is  a  resolute  and  obstinate  opposition.  They 
set  themselves,  set  their  faces  as  a  flint,  and  their 
hearts  as  an  adamant,  in  defiance  of  reason  and 
conscience,  and  all  the  terrors  of  the  Lord;  they  are 
proud  and  daring,  like  the  Babel-builders,  and  will 
persist  in  their  resolution  come  what  will.     (4.)  It 

*  By  the  henlhen,  it  is  more  probable,  we  are  to  understand  the 
Oentiles,  exclusively. — Ed. 


is  a  combined  and  confederate  opposition.  They 
take  counsel  together,  to  assist  and  animate  one  an 
other  in  this  opposition;  they  carry  their  resolutions, 
nemine  contradicente — unanimously,  that  they  wih 
push  on  the  unholy  war  against  the  Mes.siah  with 
the  utmost  vigour:  and,  thereupon,  councils  are 
called,  cabals  are  formed,  and  all  their  wits  ai  e  at 
work,  to  find  out  ways  and  means  for  the  preventing 
of  the  establishment  of  Christ's  kingdom,  Ixxxiii.  5 

4.  We  are  here  told  wliat  it  is  they  are  exaspe- 
rated at,  and  what  they  aim  at  in  this  opposition; 
(f.  3.)  Let  us  break  their  bands  asunder.  They 
will  not  be  under  any  government;  they  are  chil- 
dren of  Belial,  that  cannot  endure  the  yoke,  at  least, 
the  yoke  of  the  Lord  and  his  Anointed.  They  will 
be  content  to  entertain  such  notions  of  the  kingdom 
of  God  and  the  Messiah,  as  will  serve  them  to  dis- 
pute of,  and  to  support  their  own  dominion  with: 
if  the  Lord  and  his  Anointed  will  make  them  rich 
and  great  in  the  world,  they  will  bid  them  welcome, 
but  if  they  will  restrain  their  corrupt  appetites  and 
passions,  regulate  and  reform  their  hearts  and  lives, 
and  bring  them  under  the  government  of  a  pure 
and  heavenly  religion,  truly  then  they  ivill  not  have 
this  man  to  reign  over  them,  Luke  xix.  14.  Christ 
has  bands  and  cords  for  us;  they  that  will  be  saved 
by  him,  must  be  ruled  by  him;  but  they  are  cords 
of  a  man,  agreeable  to  right  reason,  and  bands  of 
love,  conducive  to  our  true  interest:  and  yet  against 
those  the  quarrel  is.  Why  do  men  oppose  religion, 
but  because  they  are  impatient  of  its  restraints  and 
obligations.''  They  would  break  asunder  the  bands 
of  conscience  they  are  under,  and  the  cords  of  God's 
commandments  by  which  they  are  called  to  tie 
themselves  out  from  all  sin,  and  to  tie  themselves 
up  to  all  duty;  they  will  not  receive,  but  cast  them 
away  as  far  from  them  as  they  can. 

5.  They  are  here  reasoned  with  concerning  it, 
v.  1,  Why  do  they  do  this?  (1.)  They  can  show 
no  good  cause  for  opposing  so  just,  holy,  and  gra- 
cious, a  government,  which  will  not  interfere  with 
the  secular  powers,  nor  introduce  any  dangerous 
principles  hurtful  to  kings  or  princes;  but,  on  the 
contrary,  if  universally  received,  would  bring  a 
heaven  upon  earth.  (2.)  They  can  hope  for  no 
good  success  in  opposing  so  powerful  a  kingdom, 
with  which  they  are  utterly  unable  to  contend.  It 
is  a  vain  thing;  when  they  have  done  their  worst, 
Christ  will  have  a  church  in  the  world,  and  that 
church  shall  be  glorious  and  triumphant;  it  is  built 
ufion  a  rock,  and  the  gates  of  hell  shall  not  prevail 
against  it.  The  moon  walks  in  brightness,  though 
the  dogs  bark  at  it. 

II.  The  mighty  conquest  gained  over  all  this 
threatening  opposition.  If  heaven  and  earth  be  the 
combatants,  it  is  easy  to  foretell  which  will  be  the 
conqueror.  They  that  make  this  mighty  struggle, 
are  the  people  of  the  earth,  and  the  kings  of  the 
earth,  who,  being  of  the  earth,  are  earthy;  but  He 
whom  they  contest  with,  is  one  that  sits  in  the  hea- 
vens, v.  4.  He  is  in  the  heaven,  a  place  of  such  a 
vast  prospect,  that  he  can  oversee  them  all,  and  all 
their  projects;  and  such  is  his  power,  that  he  can 
overcome  them  all,  and  all  their  attempts:  he  sits 
there,  as  one  easy  and  at  rest,  out  of  the  reach  of 
all  their  impotent  menaces  and  attempts.  There 
he  sits  as  Judge  in  all  the  affairs  of  the  cliildrcn  cf 
men,  perfectly  secure  of  the  full  accomplishment 
of  all  his  own  purposes  and  designs,  in  spite  of  all 
opposition,  xxix.  10.  The  perfect  repose  of  the 
Eternal  Mind  may  be  our  comfort  under  all  the  dis- 
quietments  of  our  mind.  We  are  tossed  on  earth, 
and  in  the  sea,  but  he  sits  in  the  heavens,  where  he 
has  prepared  his  throne  for  judgment;  and  there- 
fore, 

1.  The  attempts  of  Christ's  enemies  are  eas\'y 
ridiculed;  God  laughs  at  them  as  a  company  of 


PSALMS,  II. 


201 


fools.  He  has  them,  and  all  their  attempts,  in  de- 
rision, and  therefore  the  virgin,  the  daughter  of 
Zion,  has  des/iised  them,  Isa.  xxxvii,  22.  Sinners' 
follies  are  the  just  sport  of  God's  infinite  wisdom 
and  power;  and  those  attempts  of  the  kingdom  of 
Satan,  which  in  our  eyes  are  formidable,  in  his  are 
despicable.  Sometimes  God  is  said  to  awake,  and 
QTise,  and  stir  u/i  himself,  for  the  vanquishing  of  his 
enemies;  here  he  is  said  to  sit  still,  and  do  it;  for 
the  utmost  operations  of  God's  omnipotence  create 
no  difficulty  at  all,  nor  the  least  distui'bance  to  his 
eternal  rest. 

2.  They  are  justly /lunished,  V.  5.  Though  God 
despises  them  as  impotent,  yet  he  does  not  there- 
fore wink  at  them,  but  is  justly  displeased  with 
them  as  impudent  and  impious,  and  will  make  the 
most  daring  sinners  to  know  that  he  is  so,  and  to 
tremble  before  him.  (1.)  Their  sin  is  a  provoca- 
tion to  him;  he  is  wroth,  he  is  sorely  displeased. 
We  cannot  expect  that  God  should  be  reconciled 
to  us,  or  well  pleased  in  us,  but  in  and  through  the 
Anointed;  and  therefore,  if  we  affront  and  reject 
him,  we  sin  against  the  remedy,  and  forfeit  the  be- 
nefit of  his  interposition  between  us  and  God.  (2. ) 
His  anger  will  be  a  vexation  to  them;  if  he  but 
speak  to  them  in  his  wrath,  even  the  breath  of  his 
mouth  will  be  their  confusion,  slaughter  and  con- 
sumption, Isa.  xi.  4.  2  Thess.  ii.  8.  He  speaks, 
and  it  is  done;  he  speaks  in  wrath,  and  sinners  are 
undone:  as  a  word  made  us,  so  a  word  can  unmake 
us  again;  Who  knows  the  fiower  of  his  anger?  The 
enemies  rage,  but  cannot  vex  God.  God  sits  still, 
and  yet  vexes  them,  puts  them  into  a  consternation, 
(as  the  word  is,)  and  brings  them  to  their  wit's  end: 
his  setting  up  this  kingdom  of  his  Son,  in  spite  of 
them,  is  the  gre  itest  vexation  to  them  that  can  be. 
They  were  vexations  to  Christ's  good  subjects;  but 
the  day  is  coming,  when  vexation  shall  be  recom- 
pensed to  them, 

3.  They  are  certainly  defeated,  and  all  their 
counsels  turned  headlong;  {v.  6.)  Yet  have  I  set  my 
king  u/ion  my  holy  hill  of  Zion.  David  was  ad- 
vanced to  the  throne,  and  became  master  of  the 
strong  hold  of  Zion,  notwithstanding  the  distur- 
bance given  him  by  the  malecontents  in  his  king- 
dom, and  pai'ticularly  the  affronts  he  received  from 
the  garrison  of  Zion,  who  taunted  him  with  their 
blind  and  their  lame,  their  maimed  soldiers,  2  Sam. 
V.  6.  The  Lord  Jesus  is  exalted  to  the  right  hand 
of  the  Father,  has  all  power  both  in  heaven  and  in 
earth,  and  is  Head  over  all  things  to  the  church, 
notwithstanding  the  restless  endeavours  of  his  ene- 
mies to  hinder  his  advancement.  (1.)  Jesus  Christ 
is  a  King,  Jind  is  invested  by  him  who  is  the  Foun- 
tain of  power,  with  the  dignity  and  authority  of  a 
sovereign  Prince,  in  the  kingdom  both  of  providence 
and  grace.  (2. )  God  is  pleased  to  call  him  his  King, 
because  he  is  appointed  by  him,  and  intnisted  for 
him  with  the  sole  administration  of  government  and 
judgment.  He  is  his  King,  for  he  is  dear  to  the 
Father,  and  one  in  whom  he  is  well-pleased.  (3. ) 
Christ  took  not  this  honour  to  himself,  but  was  call- 
ed to  it,  and  he  that  called  him,  owns  him;  I  have 
set  him;  his  commandment,  his  commission,  he  re- 
ceived frr  m  the  Father.  (4.)  Being  called  to  this 
honour,  he  was  confirmed  in  it;  high  places  (we 
say)  are  slippery  places,  but  Christ,  being  raised, 
is  fixed;  "  F  have  set  him,  I  have  settled  him."  (5.) 
He  is  set  upon  Zion,  the  hill  of  God's  holiness,  a 
type  of  the  gospel-church,  for  on  that  the  temple 
was  built,  for  the  sake  of  which  the  whole  mount 
was  called  holy.  Christ's  throne  is  set  up  in  his 
church,  that  is,  in  the  hearts  of  all  believers,  and 
in  the  societies  they  form.  The  evangelical  law  of 
Christ  is  said  to ^o/or/A /row  Zion,  (Isa.  ii.  3.  Mic. 
.v.  2.)  and  therefore  that  is  spoken  of  as  the  head-  I 
quarters  of  this  General,  the  royal  seat  of  this  I 

Vol.  III.— 2  C 


Prmce,  in  whom  the  children  of  men  shall  be  joyful. 
We  are  to  sing  these  verses  with  a  holy  exulta- 
tion, triumphing  over  all  the  enemies  ot  Christ's 
kingdom,  (not  doubting  but  they  will  all  of  them  be 
quickly  made  his  footstool,)  and  triumphing  in  Jesus 
Christ  as  the  great  Trustee  of  power;  and  we  are 
to  pray,  in  firm  belief  of  the  assurance  here  given; 
"Father  in  heaven,  Thy  kingdom  come;  let  thy 
Son's  kingdom  come. " 

7.  I  will  declare  the  decree :  the  Lorij 
hath  said  unto  me,  Thou  art  my  Son ;  this 
day  have  I  begotten  thee.  8.  Ask  of  me, 
and  I  shall  give  thee  the  heathen  for  thine 
inheritance,  and  the  uttermost  parts  of  the 
earth  for  thy  possession.  9.  Thou  shalt 
break  them  with  a  rod  of  iron ;  thou  shalt 
dash  them  in  pieces  like  a  potter's  vessel. 

We  have  heard  what  the  kings  of  the  earth  have 
to  say  against  Christ's  kingdom,  and  have  heard  it 
gainsaid  by  him  that  sits  in  heaven;  let  us  now  hear 
what  the  Messiah  himself  has  to  say  for  his  king- 
dom, to-make  good  his  claims;  it  is  what  all  the 
powers  on  earth  cannot  gainsay. 

I.  The  kingdom  of  the  Messiah  is  founded  upon 
a  decree,  an  eternal  decree,  of  God  the  Father.  It 
was  not  a  sudden  resolve,  it  was  not  the  trial  of  an 
experiment,  but  the  result  of  the  counsels  of  the 
divine  wisdom,  and  the  determinations  of  the  di- 
vine will,  before  all  worlds,  neither  of  whicli  can 
be  altered.  The  precept  or  statute,  so  some  read 
it;  the  covenant  or  compact,  so  others;  the  federal 
transactions  between  the  Father  and  the  Son  con- 
cerning man's  redemption,  represented  by  the  co- 
venant of  royalty  made  with  Da\  id  and  his  seed, 
Ixxxix.  3.  This  our  Lord  Jesus  often  referred  him- 
self to,  as  that  which,  all  along  in  his  undertaking, 
he  governed  himself  by;  This  is  the  will  of  him  that 
sent  me,  John  vi.  40.  This  commandment  have  I 
received  of  my  Father,  John  x.  18. — xiv.  31. 

II.  There  is  a  declaration  of  that  decree,  as  fai 
as  is  necessary  for  the  satisfaction  of  all  those  whc 
are  called  and  commanded  to  yield  themselves  sub- 
jects to  this  King,  and  to  leave  them  inexcusable, 
who  will  not  have  him  to  reign  over  them.  The 
decree  was  secret,  it  was  what  the  Father  said  to 
the  Son,  when  he  possessed  him  in  the  beginning 
of  his  way,  before  his  works  of  old;  but  it  is  declared 
by  a  faithful  Witness,  who  had  lain  in  the  bosom 
of  the  Father  from  eternity,  and  came  into  the 
world  as  the  Prophet  of  the  church,  to  declare  him, 
John  i.  18.  The  Fountain  of  all  being  is,  without 
doubt,  the  Fountain  of  all  power;  and  it  is  by,  fi-om, 
and  under,  him-,  that  the  Messiah  claims  a  right  to 
rule,  from  what  Jehovah  said  to  him,  by  whose 
word  all  things  were  made,  and  are  governed. 
Christ  here  makes  out  a  twofold  title  to  his  king- 
dom. 

1.  A  title  by  inheritance;  {v.  7.)  Thou  art  my 
Son,  this  day  have  I  begotten  thee.  This  scripture 
the  apostle  quotes,  (Heb.  i.  5. )  to  prove,  not  only 
that  Christ  has  a  more  excellent  name  than  the 
angels,  but  that  he  obtained  it  by  inheritance,  v.  4. 
He  is  the  Son  of  God,  not  by  adoption,  but  his  be- 
gotten Son,  the  only  begotten  of  the  Father,  John  i. 
14.  And  the  Father  owns  him,  and  will  have  this 
declared  to  the  world,  as  the  reason  whv  he  is  con- 
stituted King  upon  the  holy  hill  of  Zion;  he  is 
therefore  unquestionably  entitled  to,  and  perfcctl\ 
qualified  for,  that  great  trust.  He  is  the  Son  of 
God,  and  therefore  of  the  same  nature  with  the 
Father,  has  in  him  all  the  fulness  of  the  Godhead, 
infinite  wisdom,  power,  and  holiness.  The  supreme 
government  of  the  church  is  too  high  an  honour. 


-202 


PSALMS,  11. 


iiid  too  hard  an  undertaking,  for  any  mere  crea- 
ture; none  can  be  fit  for  it  but  him  who  is  one  nvith 
the  Father,  and  was  from  eternity  by  him,  as  one^ 
brought  ufi  nvith  him,  thoroughly  apprized  of  all  his' 
counsels,  Prov.  \  iii.  30.  He  is  the  bon  of  God,  and 
therefore  dear  to  him,  his  beloved  Son,  in  whom  he 
is  well-pleased;  and  upon  this  account  we  are  to 
recei\  e  him  as  a  King;  for  because  the  Father  lov- 
eth  the  Son,  he  hath  gri>en  all  things  into  his  hand, 
John  iii.  35. — v.  20.  Being  a  Son,  he  is  Heir  of  all 
things,  and  the  Father  having  made  the  worlds  by 
him,  it  is  easy  to  infer  thence,  that  by  him  also  he 
governs  them;  for  he  is  the  eternal  Wisdom  and 
the  eternal  Word.  If  God  hath  said  unto  him, 
"  Thou  art  my  Son,"  it  becomes  each  of  us  to  say 
to  him,  "  Thou  art  my  Lord,  my  Sovereign."  Fur- 
ther, to  satisfy  us  that  his  kingdom  is  well-ground- 
ed upon  his  sonship,  we  are  here  told  what  his 
sonship  is  grounded  on;  This  day  have  I  begotten 
thee;  which  refers  both  to  his  eternal  generation 
itself,  for  it  is  quoted,  (Heb.  i.  5.)  to  prove  that  he 
IS  the  Brightness  of  his  Father's  glory,  and  the 
exfiress  Image  of  his  person,  {v.  3. )  and  to  the 
evidence  and  dernonstration  given  of  it  by  his  resur- 
rection from  the  dead,  for  to  that  also  it  is  express- 
ly applied  by  the  apostle;  (Acts  xiii.  33.)  He  hath 
rained  ufi  Jesus  again,  as  it  is  "written.  Thou  art  my 
Son,  this  day  have  I  begotten  thee.  It  was  by  the 
resurrection  from  the  dead,  that  sign  of  the  prophet 
Jon;is,  which  was  to  be  the  most  convincing  of  all, 
that  he  was  declared  to  be  the  Son  of  God  with 
flower,  Rom.  i.  4.  Christ  is  said  to  be  the  Jirst- 
begotten  and  first-born  from  the  dead.  Rev.  i.  5. 
Cil.  i.  18.  Immediately  after  his  resurrection,  he 
ertered  upon  the  administration  of  his  mediatorial 
kingdom;  it  was  then  that  he  said.  All  fiower  is 
given  unto  me,  and  to  that  especially  he  had  an 
eye  when  he  taught  his  disciples  to  pray,  Thy  king- 
dom come. 

2.  A  title  by  agreement,  v.  8,  9.  The  agreement 
is,  in  short,  this;  The  Son  must  undertake  the  office 
of  an  intercessor,  and,  upon  that  condition,  he  shall 
have  the  honour  and  power  of  a  universal  Monarch; 
see  Isa.  liii.  12.  Therefore  will  I  divide  him  a  por- 
tion with  the  great,  because  he  made  intercession  for 
the  transgressors  :  he  shall  be  a  Priest  upon  his 
throne,  and  the  counsel  of  peace  shall  be  between 
them  both,  Zech.  vi.  13. 

(1.)  The  Son  must  ask.  This  supposes  his  put- 
ting liimself  voluntarily  into  a  state  ot  inferiority  to 
tiie  Father,  by  taking  upon  him  the  human  nature; 
f)r,  ;is  God,  he  was  equal  in  power  and  glory  with 
the  Father,  and  had  nothing  to  ask.  It  supposes 
the  making  of  a  satisfaction,  by  the  virtue  of  which, 
the  intercession  must  be  made,  and  the  paying  of  a 
jtrice,  on  which  this  large  demand  was  to  be  ground- 
ed; see  John  xvii.  4,  5.  The  Son,  in  asking  the 
heathen  for  his  inheritance,  aims,  not  only  at  his 
own  honour,  but  at  their  happiness  in  him;  so  that 
he  intercedes  for  them,  ever  lives  to  do  so,  and  is 
therefore  able  to  save  to  the  uttermost. 

(2.)  The^Father  will  grant  more  than  to  the  half 
of  the  kingdom,  even  to  the  kingdom  itself.  It  is 
here  promised  him,  [1.]  That  his  government  shall 
be  universal;  he  sliall  have  the  heathen  for  his  in- 
heritance; not  the  Jews  only,  to  whose  nation  the 
church  liad  been  long  confined,  but  the  Cientiles 
also;  those  in  the  uttermost  p;irts  of  the  earth,  (as 
this  nation  of  ours,)  shall  be  his  possession,  and  he 
shall  have  m>\ltitudes  of  willing  loyal  subjects 
among  them.  Baptized  christians  are  the  possession 
ol  the  Lord  Jesus;  they  are  to  him  for  a  name  and 
a  p'.aise,  Ciod  the  Father  gives  them  to  him,  when 
by  his  Spirit  and  grace  he  works  upon  tiiem  to 
submit  their  necks  to  the  yoke  of  the  Lord  Jesus. 
This  is,  in  part,  fulfilled  ;  a  great  part  of  the 
Gentile  world  received  the  gospel,  when  it  was  first 


preached,  and  Christ's  throne  was  set  up  there 
♦where  Satan's  seat  had  long  been.  But  it  is  to  be 
yet  further  accomplished,  when  the  kingdoms  of  this 
world  shall  become  the  kingdoms  of  the  Lord,  and 
of  his  Christ,  Rev.  xi.  15.  Who  shall  live  when 
God  doeth  this!  [2.]  That" it  shall  be  victorious; 
Thou  shalt  break  them,  those  of  them  that  oppose 
thy  kingdom,  with  a  rod  of  iron,  v.  9.  This  was, 
in  part,  fulfilled,  when  the  nation  of  the  Jews,  those 
that  persisted  in  unbelief  and  enmity  to  Christ's 
gospel,  were  destroyed  by  the  Roman  power,  which 
was  represented,  (Dan.  ii.  40.)  by  feet  of  iron,  as 
here  by  a  rod  of  iron.  It  had  a  further  accomplish- 
ment in  the  destruction  of  the  Pagan  powers,  when 
the  christian  religion  came  to  be  established;  but  it 
will  not  be  completely  fulfilled,  till  all  opposing 
rule,  principality  and  power,  shall  be  finally  put 
down,  1  Cor.  xv.  24.  See  ex.  5,  6.  Observe,  How 
powerful  Christ  is,  and  how  weak  the  enemies  of 
his  kingdom  are  before  him;  he  has  a  rod  of  iron 
wherewith  to  crush  them  that  will  not  submit  to  his 
golden  sceptre;  they  are  but  like  a  potter's  vessel  ^ 
before  him,  suddenly,  easily,  and  irreparably, 
dashed  in  pieces  by  him;  see  Rev.  ii.  27.  "Thou 
shalt  do  it;  thou  shalt  have  leave  to  do  it"  Na- 
tions shall  be  ruined,  rather  than  the  gospel-church 
shall  not  be  built  and  established;  I  have  loved  thee^ 
therefore  will  I  give  men  for  thee,  Isa.  xliii,  4. 
"Thou  shalt  have  power  io  doit;  none  shall  be 
able  to  stand  before  thee,  thou  shalt  do  it  effectual- 
ly."    They  that  will  not  bow,  shall  break. 

In  singing  this,  and  praying  it  over,  we  must  give 
glory  to  Christ  as  the  eternal  Son  of  God,  and  our 
rightful  Lord,  and  must  take  comfort  from  this 
promise,  and  plead  it  with  God,  that  the  kingdom 
of  Christ  shall  be  enlarged  and  established,  and 
shall  triumph  over  all  opposition. 

1 0.  Be  wise  now,  therefore,  O  ye  kings  ; 
be  instructed,  ye  judges  of  the  earth.  1  L 
Sei-ve  the  Lord  with  fear,  and  rejoice  with 
trembhng.  12.  Kiss  the  Son,  lest  he  be 
angry,  and  ye  perish  frojti  the  way,  when 
his  wrath  is  kindled  but  a  httle.  Blessed 
«re  all  they  that  put  their  trust  in  him. 

We  have  here  the  practical  application  of  this 
gospel  doctrine,  concerning  the  kingdom  of  the 
Messiah,  by  way  of  exhortation  to  the  kings  and 
judges  of  the  earth.  They  hear  that  it  is  in  vain 
to  oppose  Christ's  government;  let  them  therefore 
be  so  wise  for  themselves,  as  to  submit  to  it.  He 
that  has  power  to  destroy  them,  shows  that  he  has 
no  pleasure  in  their  destruction,  for  he  puts  them 
into  a  way  to  make  themselves  happy,  v.  10. 
Those  that  would  be  wise,  must  be  instructed;  and 
those  are  truly  wise,  that  receive  insti-uction  from 
the  word  of  God.  Kings  and  judges  stand  upon  a 
level  with  common  persons  before  God;  and  it  is  as 
necessary  for  them  to  be  religious  as  for  any  others. 
They  that  give  law  and  judgment  to  others,  must 
receive  it  from  Christ;  and  it  will  be  their  wisdom. 
What  is  said  to  them,  is  said  to  all,  and  is  required  of 
every  one  of  us ;  only  it  is  directed  to  kings  and  judges, 
because  of  the  influence  which  their  example  will 
have  upon  their  inferiors,  and  because  they  were 
men  of  rank  and  power,  that  opposed  the  setting  up 
of  Christ's  kingdom,  xk  2.     We  are  exhorted, 

I.  To  reverence  God,  and  to  stand  in  awe  of  him, 
V.  11.  This  is  the  great  duty  of  natural  religion. 
God  is  great,  and  infinitely  above  us,  just  and  holy, 
and  pro\  oked  against  us,  and  therefore  wc  ought  to 
fear  him  and  tremble  before  him;  yet  he  is  our 
Lord  and  Master,  and  we  are  bound  to  sen'e  him, 
our  Friend  and  Benefactor,  and  we  have  reason  to 
rejoice  in  him;  and  these  are  verv  well  consistent 


PSALMS,  111. 


203 


with  each  other,  for,  1.  We  must  serve  God  in 
all  ordinances  of  worship,  and  all  instances  of  a 
godly  conversation,  but  with  a  holy  fear,  a  jealousy 
over  ourselves,  and  a  reverence  of  him.  Even 
kings  themselves,  whom  others  serve  and  fear, 
must  serve  and  fear  God;  there  is  the  same  infinite 
distance  between  them  and  God,  that  there  is  be- 
tween the  meanest  of  their  subjects  and  him.  2. 
We  must  rejoice  in  God;  in  subordination  to  him, 
we  may  reioice  in  other  things,  but  still  with  a  holy 
trembling,  as  those  that  know  what  a  glorious  and 
jealous  God  he  is,  whose  eye  is  always  upon  us;  our 
salvation  must  be  wrought  out  wuhj'ear  and  trem- 
bling, Phil.  ii.  12.  We  ought  to  rejoice  in  the  set- 
ting up  of  the  kingdom  of  Christ,  but  rejoice  with 
trembling,  with  a  holy  awe  of  him,  a  holy  fear  for 
ourselves,  lest  we  come  short,  and  a  tender  concern 
for  the  many  precious  souls  to  whom  his  gospel  and 
kingdom  are  a  savour  of  death  unto  death.  What- 
ever we  rej  ice  in,  in  this  world,  it  nmst  always  be 
with  trembling,  lest  we  grow  vain  in  (jur  joy,  and 
be  puffed  up  with  the  things  we  rejoice  in,  and  be- 
cause of  the  uncertainty  of  them,  and  the  damp 
which  by  a  thousand  accidents  may  suon  be  cast 
upon  our  joy.  To  rejoice  with  trembliuif,  is  to  re- 
joice as  though  we  rejoice  not,  1  Cor.  vii.  30. 

II.  To  welcome  Jesus  Christ, and  to  submit  to  him, 
■V.  12.  This  is  the  great  duty  of  the  clinstian  reli- 
gion; it  is  that  which  is  required  of  all,  even  kings 
and  judges,  and  it  is  our  wisdom  and  interest  to  do 
it.     Observe  here, 

1.  The  command  given  for  this  purpose;  Kiss  the 
Son.  Christ  is  called  the  Son,  because  so  he  was 
declared,  {v.  7. )  Thou  art  my  Son.  He  is  the  Son 
of  God  by  eternal  generation,  and,  upon  that  ac- 
count, he  is  to  be  adored  by  us.  He  is  the  So?i  of 
man,  the  Mediator,  (John  v.  27. )  and,  upon  that 
account,  to  be  received  and  submitted  to;  he  is 
called  the  Son,  to  include  both,  as  God  is  often 
called  emphatically  the  Father,  because  he  is  the 
Fatlier  of  our  Lord  Jesus  Ciirist,  and  in  him  our 
Father,  and  we  must  have  an  eye  to  him  under 
both  considerations.  Our  duty  to  Christ  is  here  ex- 
pressed figuratively.  Kiss  the  Son:  not  with  a  be- 
traying kiss,  as  Judas  kissed  him,  and  as  all  hypo- 
crites, who  pretend  to  honour  him,  but  really  aftVont 
him;  but  with  a  believing  kiss.  (1.)  Withakissof 
agreement  and  reconciliation;  Kiss,  and  be  friends, 
as  Jacob  and  Esau;  let  the  quarrel  between  us  and 
God  terminate,  let  the  acts  of  hostility  cease,  and 
let  us  be  at  peace  with  God  in  Christ,  who  is  our 
Peace.  (2. )  With  a  kiss  of  adoration  and  religious 
worship;  they  that  worshipped  idols,  kissed  them, 
1  Kings  xix.  18.  Hos.  xiii.  2.  Let  us  study  how  to 
do  honour  to  the  Lord  Jesus,  and  to  give  unto  him 
the  glory  due  unto  his  name.  He  is  thy  Lord,  and 
worshi/i  thou  him,  xlv.  11.  We  mw?,x.  worshiji  the 
Lamb,  as  well  as  him  that  sits  on  the  throne.  Rev. 
v.  9' 'IS.  (3.)  With  a  kiss  of  affection  and  sincere 
love;  "  Kiss  the  Son;  enter  into  a  covenant  of 
friendship  with  him,  and  let  him  be  very  dear  and 
precious  to  you;  love  him  above  all,  love  him  in 
sincerity,  love  him  much,  as  she  did,  to  whom  much 
was  forgiven,  and,  in  token  of  it,  kissed  his  feet," 
Luke  vii.  38.  (4. )  With  a  kiss  of  allegiance  and 
loyalty,  as  Samuel  kissed  Saul,  1  Sam.  x.  1.  "Swear 
fealty  and  homage  to  him,  submit  to  his  govern- 
ment, take  his  yoke  upon  you,  and  give  up  your- 
selves to  be  governed  by  his  laws,  disposed  of  by  his 
providence,  and  entirely  devoted  to  -his  interest. " 

2.  The  reasons  to  enforce  this  command;  they 
are  taken  from  our  own  interest,  which  God,  in  his 
gospel,  shows  a  concern  for.     Consider, 

(1.)  The  certain  ruin  we  run  upon,  if  W€  refuse 
and  rdect  Christ;  "  Kiss  the  Son;  for  it  is  at  your 
peril  if  you  do  not."  [1.]  "  It  will  be  a  great  pro- 
\ocation  to  him;  do  it,  lest  he  be  angru."    The 


Father  is  angry  already,  the  Son  is  the  Mediator 
that  undertakes  to  make  peace;  if  we  slight  him. 
the  Lather's  wrath  abides  u/ion  us,  (Johniii.  36.) 
and  not  only  so,  but  there  is  an  addition  of  the  Son's 
wrath  too,  to  whom  nothing  is  mi  re  displeasing  than 
to  haxe  the  offers  of  his  grace  slighted,  and  the  de- 
signs of  it  frustrated.  The  Son  can  be  angry,  though 
a  Lamb;  he  is  the  Lion  of  the  tribe  of  Judah,  and 
the  wrath  of  this  King,  this  King  of  kings,  will  be 
as  the  roaring  of  a  lion,  and  will  drive  even  mighty 
men  and  chief  captains  to  seek  in  \  ain  for  shelter  in 
rocks  and  mountains,  Re\ .  vi.  16.  If  the  Son  be 
angry,  who  shall  intercede  for  us?  There  remains 
no  more  sacrifice,  no  other  name,  by  which  we  can 
be  saved.  Unbelief  is  a  sin  against  the  remedy. 
[2.]  It  will  be  utter  destruction  to  yourselves;  lest 
ye  fierish  from  the  way,  or  iri  the  way,  so  some. 
"  /«  the  way  of  your  sins,  2Lr\dfrom  the  way  of  your 
vain  hopes;  lest  your  way  perish,"  (as  i.  6.)  "lest 
you  prove  to  ha\  e  missed  the  way  to  happiness. 
Christ  is  the  way;  take  heed  lest  ye  be  cut  off"  from 
him  as  your  way  to  God."  It  intimates  that  they 
were,  or,  at  least,  thought  themselves,  in  the  way; 
but,  by  neglecting  Chnst,  they  perished  from  it, 
which  aggravates  their  ruin,  that  they  go  to  hell 
from  the  way  to  heaven;  are  not  far  from  the  king- 
dom of  God,  and  yet  ne\  er  arri\  e  there. 

(2.)  The  happiness  we  are  sure  of,  if  we  yield 
ourselves  to  Christ.  When  his  wrath  is  kindled, 
though  but  a  little,  the  least  spark  of  that  fire  is 
enough  to  make  the  proudest  sinner  miserable,  if  it 
fasten  upon  his  conscience;  for  it  will  burn  to  the 
lowest  hell:  one  would  think  it  should  therefore 
follow,  "When  his  wrath  is  kindled,  woe  be  to 
those  that  despise  him;"  but  the  Psalmist  startles 
at  the  thought,  and  blesses  those  that  escape  such  a 
doom.  They  that  trust  in  him,  and  so  kiss  him, 
are  truly  happy;  but  they  will  especially  appear  to 
be  so,  when  the  wrath  of  Christ  is  kindled  against 
others.  Blessed  will  they  be  in  the  day  of  wrath, 
who,  by  trusting  in  Christ,  have  made  him  their 
Refuge  and  Patron;  when  the  hearts  of  others  fail 
them  for  fe;ii-,  they  shall  lift  up  their  heads  with 
joy;  and  then  those  who  now  despise  Christ  and  his 
followers,  will  be  forced  to  say  to  their  own  greater 
confusion,  "  Now  we  see  that  blessed  are  all  they, 
and  they  only,  that  trust  in  him. " 

In  singing  this,  and  praying  it  over,  we  should 
have  our  hearts  not  only  filled  with  a  holy  awe  of 
God,  but  Iwrne  uji  with  a  cheerful  confidence  in 
Christ,  in  whose  mediation  we  may  comfort  and 
encourage  ourselves  and  one  another;  We  are  the 
circumcision,  that  rejoice  in  Christ  Jesus. 

PSALM  in. 

As  the  foregoing  psalm,  in  the  type  of  David  in  preferment, 
showed  us  the  royal  dignity  of  the  Redeemer;  so  this,  by 
the  example  of  David  in  distress,  shows  us  the  peace  and 
holy  security  of  the  redeemed  :  how  safe  they  really  are, 
and  think  themselves  to  he,  under  the  divine  protection. 
David, being  now  driven  out  from  his  palace,from  the  royal 
city,  from  the  holy  city,  by  his  rebellious  son  Absalom, 
I.  Complains  to  God  of  bis  enemies,  v.  1,  2.  II.  Con- 
fides in  God,  and  encourages  himself  in  him  as  his  God, 
notwithstanding,  v.  3.  III.  Recollects  the  satisfaction 
he  had  in  the  gracious  answers  God  gave  to  his  prayers, 
and  his  experience  of  his  goodness  to  him,  v.  4,  5.  IV. 
Triumphs  over  his  fears,  (v.  6.)  and  over  his  enemies, 
whom  he  prays  against,  v.  7.  V.  Gives  God  the  glory,  and 
takes  to  himself  the  comfort,  of  the  divine  blessing  and 
salvation  which  are  sure  to  all  the  people  of  God,  v.  8. 
Those  speak  best  of  the  truths  of  God,  who  speak  experi - 
mentally  ;  so  David  here  speaks  of  the  power  and  good- 
ness of  God,  and  of  the  safety  and  tranquillity  of  the 
godly. 

A  P^alm  of  David,  when  he  fled  from  Absalom  his 
son. 

1 .  ~|~  ORD,  how  are  tliey  increased  tlmt 
trouble  me?  many  are  tliey  tbat  vis<i 


204 


PSALMS,  111. 


Hi  J  against  me  2.  Many  there  he  which 
say  of  my  soul,  There  is  no  help  for  liim  in 
God.  Selah.  3.  But  thou,  O  Lord,  art  a 
shield  for  me  ;  my  glory,  and  the  lifler  up 
of  my  head. 

The  title  of  this  psalm  and  many  others,  is  as  a 
key  hung  ready  at  the  door,  to  open  it,  and  let  us 
into  the  entertainments  of  it;  when  we  know  upon 
what  occasion  a  psalm  was  penned,  we  know  the 
oetter  how  to  expound  it.  This  was  composed,  or, 
at  least,  the  substance  of  it  was  meditated  and  di- 
gested in  David's  thoughts,  and  offered  up  to  God, 
when  he  fled  from  Absalom  his  son,  who  formed 
a  conspiracy  against  him,  to  take  away,  not  his 
crown  only,  but  his  life;  we  have  tlie  story,  2  Sam. 
XV.  8cc.  1.  David  was  now  in  great  grief ;  wlien, 
in  his  flight,  he  went  up  the  mount  of  olives,  he 
wept  greatly,  with  his  head  covered,  and  marching 
bare-K)0t;  yet  then  he  composed  this  comfortable 
psalm.  He  wept  and  prayed,  wept  and  sung,  wept 
and  believed;  this  was  sowing  in  tears.  Is  any 
afflicted  ?  Let  him  pray;  nay,  let  him  sing  psalms, 
let  him  sing  this  psalm.  Is  any  afflicted  with  un- 
dutiful  disobedient  children?  David  was;  and  yet 
that  did  not  hinder  his  joy  in  God,  nor  put  him  out 
of  tune  for  holy  songs.  2.  He  was  now  in  great  I 
danger,  the  plot  against  him  was  laid  deep,  the 
party  that  sought  his  ruin  was  very  formidable,  and 
his  own  son  at  the  head  of  them,  so  that  his  affairs 
seemed  to  be  at  the  last  extremity;  yet  then  he  kept 
hold  of  his  interest  in  God,  and  improved  that. 
Perils  and  frights  should  drive  us  to  God,  not  drive 
us  from  him.  3.  He  had  now  a  great  deal  of  pro- 
vocation given  him  by  those  from  wliom  he  had 
reason  to  expect  better  things;  from  his  son,  wliom 
he  had  been  indulgent  of;  from  his  subjects,  whom 
he  had  been  so  great  a  blessing  to;  this  he  could  not 
but  resent,  and  it  was  enough  to  break  in  upon  any 
man's  temper;  yet  he  was  so  far  from  any  indecent 
expressions  of  passion  and  indignation,  that  he  had 
calmness  enough  for  those  acts  of  devotion,  which  re- 
quire tlie  greatest  fixedness  and  freedom  of  thought. 
The  sedateness  of  his  mind  was  evinced  by  the  Spi- 
rit's coming  upon  him ;  for  the  Spirit  chooses  to  move 
upon  the  still  waters.  Let  no  unkindness,  no  not 
or  a  child  or  a  friend,  ever  be  laid  so  much  to  heart 
as  to  disfit  us  for  communion  with  God.  4.  He  was 
now  suffering  for  his  sin  in  the  matter  of  Uriah; 
this  was  the  evil  which,  for  that  sin,  God  threatened 
to  raise  ufi  against  him  out  of  his  own  house; 
(2  Sam.  xii.  11.)  which,  no  doubt,  he  observed,  and 
took  occasion  thence  to  renew  his  repentance  for  it. 
Yet  he  did  not  therefore  cast  away  his  confidence  in 
the  divine  power  and  goodness,  nor  despair  of  suc- 
cour. Even  our  sorrow  for  sin  must  not  hinder 
either  our  joy  in  God,  or  our  hope  in  God.  5.  He 
seemed  cowardly  in  fleeing  from  Absalom,  and 
quitting  his  royal  city,  before  he  had  had  one  strug- 
gle for  it;  and  yet,  by  this  psalm,  it  appears  that 
he  was  full  of  true  courage  arising  from  his  faith  in 
God.  True  christian  fortitude  consists  more  in  a 
gracious  security  and  serenity  of  mind,  in  patient 
bearing,  and  patient  waiting,  than  in  daring  enter- 
prises with  sword  in  hand. 

In  these  three  verses,  he  applies  himself  to  God. 
Whither  else  should  we  go  but  to  him,  when  any 
thing  gi'ieves  us  or  frightens  us?  David  was  now  at 
a  distance  from  his  own  closet,  and  from  the  courts 
of  God's  house,  where  he  used  to  pray;  and  yet  he 
could  find  a  way  ojien  hea\en-w;ird.  Wherever 
we  are,  we  may  have  access  to  God,  and  may  draw 
nigh  to  him,  whithersoever  we  are  driven.  David, 
in  his  flight,  attends  his  God, 

I.  \A'ith  a  representation  of  his  distress,  v.  i,  2. 
He  looks  round,  and  takes,  as  it  were,  a  view  of  his 


enemies' camp,  or  receives  information  of  their  de 
signs  against  him,  which  he  brings  to  God,  not  to 
his  own  council-board.     Two  things  he  complains 
of,  concerning  his  enemies. 

1.  That  they  were  very  many;  Lord,  hoiv  are 
they  increased!  Beyond  what  they  were  at  first,  and 
beyond  whatever  he  thought  they  would  have  been. 
Absalom's  faction,  like  a  snow-ball,  strangely  ga- 
thered m  its  motion.  He  speaks  of  it  as  one  amazed; 
and  well  he  miglit,  that  a  people  he  had  so  many 
ways  obliged,  should  almost  generally  rebel  against 
him,  and  choose  for  their  head  such  a  foolish  and 
giddy  young  man  as  Absalom  was.  How  slippery 
and  deceitful  are  the  many!  And  how  little  fidelity 
and  constancy  is  to  be  found  among  men !  David  had 
had  the  hearts  of  his  subjects,  as  much  as  ever  any 
king  had,  and  yet  now,  of  a  sudden,  he  had  l<  st 
them.  As  people  must  not  trust  too  much  to 
princes,  (cxlvi.  3.)  so  princes  must  not  build  too 
much  upon  their  interest  in  the  people.  Christ, 
the  Son  of  David,  had  many  enemies,  when  a  great 
multitude  came  to  seize  him,  when  the  crowd 
cried.  Crucify  him.  Crucify  him.  How  were  they 
then  increased,  that  troubled  him!  Even  good 
people  must  not  think  it  strange,  if  the  stream  be 
against  them,  and  the  powers  that  threaten  them, 
glow  more  and  more  formidable. 

2.  That  they  were  very  malicious;  they  rose  up 
against  him,  they  aimed  to  trouble  him ;  but  that 
was  not  all,  they  said  of  his  soul.  There  is  no  helfi 
for  him  in  God.  That  is,  (1.)  they  put  a  spiteful 
and  invidious  construction  upon  his  troubles,  as  Job's 
friends  did  upon  his;  concluding  that,  because  his 
servants  and  subjects  forsook  him  thus,  and  did  not 
help  him,  God  had  deserted  him,  and  abandoned 
his  cause,  and  he  was  therefore  to  be  looked  on,  or 
rather  to  be  looked  off,  as  a  hypocrite,  and  a  wick- 
ed man.  (2.)  They  blasphemously  reflected  upon 
God  as  unable  to  relieve  him;  "  His  danger  is  so 
great,  that  God  himself  cannot  help  him."  It  i? 
strange,  that  so  great  unbelief  should  be  found  in 
any,  especially  in  many,  in  Israel,  as  to  think  any 
party  of  men  too  strong  for  Omnipotence  to  deal 
with.  (3.)  They  endeavoured  to  shake  his  con- 
fidence in  God,  and  drive  him  to  despair  of  relief 
from  him.  '*  They  have  said  it  to  my  soul;"  so  it 
may  be  read;  compare  xi.  1. — xlii.  10.  This  grieved 
him  worst  of  all,  that  they  had  so  bad  an  opinion 
of  him,  as  to  think  it  possible  to  take  him  off  from 
that  foundation.  The  mere  temptation  was  a  buf- 
feting to  him,  a  thorn  in  his  Jlesh,  nay,  a  sivord  in 
his  bones.  Note,  A  child  of  God  startles  at  the  very 
thought  of  despairing  of  help  in  God ;  you  cannot 
vex  him  with  any  thing  so  much,  as  if  you  offer  to 
persuade  him.  There  is  no  helfi  for  him  in  God. 
David  comes  to  God,  and  tells  him  what  his 
enemies  said  of  him,  as  Hezekiah  spread  Rabslia- 
keh's  blasphemous  letter  before  the  Lord.  "  They 
say.  There  is  no  helfi  for  me  in  thee;  but,  Lord,  if 
it  be  so,  I  am  undone.  They  say  to  my  soul.  There 
is  no  salvation"  (for  so  the  word  is)"  "ybr  Aim  in 
God;  but.  Lord,  do  thou  say  unto  my  soul,  I  am 
thy  salvation,  (xxxv.  3.)  and  that  shall  satisfy  n^e, 
and,  in  due  time,  silence  them."  To  this  complaint 
he  adds  Selah,  which  occurs  aboul  70  times  in  the 
book  of  psalms.  Some  refer  it  to  the  music  with 
which,  in  David's  time,  the  psalms  were  sung; 
others  to  the  sense,  and  that  it  is  a  note  command- 
ing a  solemn  pause.  Selah,  Mark-  that,  or,  "  Stofi 
there,  and  consider  a  little."  As  here,  they  say, 
There  is  no  helfi  for  him  in  God,  Selah.  "Take 
time  for  such  a  thought  as  this.  Get  thee  behind  me, 
Satan;  The  Lord  rebuke  thee!  Away  with  such  a 
vile  suggestion!" 

II.  With  a  profession  of  his  dependence  upon 
God,  V.  3.  An  active  believer,  the  moie  he  is 
beaten  off  from  God,  either  by  the  rebukes  of  Pro- 


PSALMS,  HI. 


205 


vidence,  or  the  reproaches  of  enemies,  the  faster 
hold  he  will  take  of  him,  and  the  closer  will  he 
(leave  to  him;  so  David  here,  when  hi^  enemies 
said,  There  is  no  help  for  him  in  God,  cries  out 
with  so  much  the  more  assurance,  "  But  thou,  0 
Lord,  art  a  shield  for  me;  let  them  say  what  they 
will,  I  am  sure  thou  wilt  never  desert  me,  and  I  am 
resolved,  I  will  never  distrust  thee."  See  what 
God  is  to  his  people,  what  he  will  bef,  what  they 
have  found  him,  what  David  found  in  him.  1. 
Safety.  "  Thou  art  a  Shield  for  me,  a  Shield  about 
me,"  so  some,  "to  secure  me  on  all  sides,  since 
my  enemies  surrounded  me."  Not  only  ?ny  Shield, 
(Gen.  XV.  1.)  which  denotes  an  interest  in  the  di- 
vine protection;  but  a  shield  for  me,  which  denotes 
the  present  benefit  and  advantage  of  that  protec- 
tion. 2.  Honour;  Thou  art  my  Glory.  Those 
whom  God  owns  for  his,  are  not  only  safe  and  easy, 
but  really  look  great,  and  have  true  honour  put 
upon  them,  far  above  that  which  the  great  ones  of 
the  earth  are  proud  of.  David  was  now  in  disgrace, 
the  crown  was  fallen  from  his  head;  but  he  will  not 
think  the  worse  of  himself,  while  he  has  God  for 
his  Glory,  Isa.  Ix.  19.  "  Thou  art  my  Glory;  thy 
glory  I  reckon  mine;"  (so  some;)  "this  is  what  I 
aim  at,  and  am  ambitious  of,  whatever  my  lot  is, 
and  whatever  becomes  of  my  honour — that  I  may 
be  to  my  God  for  a  name  and  a  praise."  3.  Joy  and 
deliverance;  "  Thou  art  the  lifter  u/i  of  my  head; 
thou  wilt  lift  up  my  head  out  of  my  troubles,  and 
restore  me  to  my  dignity  again,  in  due  time;  how- 
ever, thou  wilt  lift  up  my  head  under  my  troubles, 
so  that  I  shall  not  droop  nor  be  discouraged,  nor 
shall  my  spirits  fail."  If,  in  the  worst  of  times, 
God's  people  can  lift  up  their  heads  with  joy, 
knowing  that  all  shall  work  for  good  to  theni,  they 
will  own  it  is  God  that  is  the  Lifter  up  of  their 
head,  that  gives  them  both  cause  to  rejoice,  and 
hearts  to  rejoice. 

In  singing  this,  and  praying  it  over,  we  should 
possess  ourselves  with  an  apprehension  of  the  dan- 
ger we  are  in  from  the  multitude  and  malice  of  our 
spiritual  enemies,  who  seek  the  ruin  of  our  souls  by 
driving  us  from  God,  and  we  should  concern  our- 
selves in  the  distresses  and  dangers  of  the  church 
of  God,  which  is  every  where  spoken  against, 
every  where  fought  against;  but,  in  reference  to 
both,  we  should  encourage  ourselves  in  our  God 
who  owns  and  protects,  and  will,  in  due  time,  crown 
his  own  interest  both  in  the  world,  and  in  the 
hearts  of  his  people. 

4.  I  cried  unto  the  Lord  with  my  voice, 
and  he  heard  me  out  of  his  holy  hill.  Selah. 
5.  I  laid  me  down  and  slept-,  I  awaked: 
for  the  Lord  sustained  me.  6.  I  will  not 
be  afraid  of  ten  thousands  of  people,  that 
have  set  themselves  against  me  round  about. 
7.  Arise,  O  Lord  :  save  me,  O  my  God ; 
for  thou  hast  smitten  all  mine  enemies  upon 
f  he  cheek-bone ;  thou  hast  broken  the  teeth 
of  the  ungodly.  8.  Salvation  helongeth  unto 
the  Lord  :  thy  blessing  is  upon  thy  people. 
Selah. 

David,  having  stirred  up  himself  by  the  irrita- 
tions of  his  enemies  to  take  hold  on  God  as  his  God, 
and  so  gained  comfort,  in  looking  upward,  when,  if 
he  looked  round  about  him,  nothing  appeared  but 
what  was  discouraging,  here  looks  back  with  pleas- 
ing reflections  upon  the  benefit  he  had  derived  from 
trusting  in  God,  and  looks  forward  with  pleasing 
expectations  of  a  very  bright  and  happy  issue  to 
which  the  dark  clispens.ition  he  was  now  under 
would  shortly  be  brought. 


I.  See  with  what  comfort  he  looks  back  upon  the 
cornmunion  he  had  had  with  God,  and  the  communi- 
cations of  his  favour  to  him,  either  in  some  former 
troubles  he  had  been  in,  and,  through  God's  good- 
ness, got  through,  or,  in  this,  hitherto.  David  had 
been  exercised  with  many  diflRculties,  often  op- 
pressed and  brought  very  low;  but  still  he  had 
found  God  all-sufficient. 

He  now  remembered,  with  pleasure, 

1.  That  his  troubles  had  always  brought  him  to 
his  knees,  and  that,  in  all  his  difficulties  and  dan- 
gers, he  had  been  enabled  to  acknowledge  God,  and 
ti>  lift  up  his  heart  to  him,  and  his  voice  too;  (this 
will  be  a  comfortable  reflection,  when  we  are  in 
trouble;)  /  cried  unto  God  with  my  voice.  Care 
and  grief  do  us  good  and  no  hurt,  when  they  set  us 
a  praying,  and  engage  us,  not  only  to  speak  to  God, 
but  to  cry  to  him,  as  those  that  are  in  earnest. 
And  though  God  understands  the  language  of  the 
heart,  when  the  voice  is  not  heard,  (1  Sam.  i.  13.) 
and  values  not  the  hypocritical  prayers  of  those 
who  cause  their  voice  to  be  heard  on  high,  (Isa.  Iviii. 
4.)  vojc-  et  firseterea  nihil — mere  sound,  yet  when 
the  earnestness  of  the  voice  comes  from  the  ferven- 
cy of  the  heart,  it  shall  be  taken  notice  of,  in  the 
account,  that  we  cried  unto  God  with  our  voice. 

2.  That  he  had  always  found  God  ready  to  an- 
swer his  prayers;  He  heard  me  out  of  his  holy  hill, 
from  heaven,  the  high  and  holy  place;  from  the  ark 
on  mount  Zion,  whence  he  used  to  give  answers  to 
those  that  sought  to  him.  David  had  ordered 
Zadok  to  carry  back  the  ark  into  the  city,  when  he 
was  flying  from  Absalom,  (2  Sam.  xv.  25.)  knowing 
that  God  was  not  tied,  no,  not  to  the  ark  of  his 
presence,  and  that,  notwithstanding  the  distance  of 
place,  he  could  by  faith  receive  answers  of  peace 
from  the  holy  hill;  nothing  can  fix  a  gulf  between 
the  communications  of  God's  grace  towards  us, 
and  the  operations  of  his  grace  in  us;  between  his 
favour  and  our  faith.  The  ark  of  the  covenant  was 
in  mount  Zion,  and  all  the  answers  to  our  prayers 
come  from  the  promises  of  that  ruvenant;  Christ 
was  set  King  upon  the  holy  hill  oj  Zion;  (ii.  6.)  and 
it  is  through  him  whom  the  Father  hears  always, 
that  our  prayers  are  heard. 

3.  That  he  had  always  been  very  safe,  and  \  ery 
easy,  under  the  divine  protection;  (v.  5.)  "  I  laid 
me  down  and  slept,  composed  and  cjuiet;  and 
awaked  refreshed,  for  the  Lord  sustained  me;" 
(1.)  This  is  appFicable  to  the  common  mercies  rf 
every  night,  which  we  ought  to  give  thanks  for 
alone,  and  with  our  families,  every  morning.  Many 
have  not  where  to  lay  their  head,  (but  wander  in 
deserts,)  or,  if  they  have,  dare  not  lie  down,  for 
fear  of  the  enemy;  but  we  have  laid  us  down  in 
peace.  Many  lie  down,  and  cannot  sleep,  but  are 
full  of  tossings  to  and  fro  till  the  dawnings  of  the 
day,  through  pain  of  body,  or  anguish  of  mind,  or 
the  continual  alarms  of  fear  in  the  night;  but  we 
lie  down,  and  sleep  in  safety,  though  incapable  of 
doing  any  thing  then  for  our  own  preservation.  Many 
lie  down,  and  sleep,  and  never  wake  again,  they 
sleep  the  sleep  of  death,  as  the  first-born  of  the 
Egyptians;  but  we  lie  down,  and  sleep,  and  awake 
again  to  the  light  and  comfort  of  another  day;  and 
whence  is  it,  but  because  the  Lord  has  sustained  us 
with  sleep  as  with  food?  We  have  been  safe  under 
his  protection,  and  easy  in  the  arms  of  his  good 
providence.  (2.)  It  seems  here  to  be  meant  of  the 
wonderful  quietness  and  calmness  of  David's  spirit, 
in  the  midst  of  his  dangers.  Having  by  prayer 
committed  himself  and  his  cause  to  God,  and  being 
sure  of  his  protection,  his  heart  was  fixed,  and  he 
Was  easy.  The  undutifulness  of  his  son,  the  disloy- 
alty of  his  subjects,  the  treachery  of  many  of  his 
friends,  the  hazard  of  his  person,  the  fatigues  of  his 
march,  and  the  uncertainty  of  the  event,  never  de- 


-20B 


PSALMS,  IV. 


prived  him  of  an  hour's  sleep,  nor  gave  any  distur- 
bance to  his  repose;  for  tlie  Lord,  by  his  grace  and 
the  consolations  of  his  Spirit,  powerfully  sustained 
him,  and  made  him  easy.  It  is  a  great  mercy, 
when  we  are  in  trouble,  to  have  our  minds  stayed 
upon  God,  so  as  never  either  to  eat  or  sleep  with 
trembling  and  astonishment.  (3.)  Some  of  the  an- 
cients apply  it  to  the  resurrection  of  Christ;  in  his 
sufferings,  he  offered  up  strong  cries,  and  was 
heard;  and  therefore,  though  he  laid  him  down, 
and  slept  the  sleep  of  death,  yet  he  awaked  the 
third  day,  for  the  Lord  sustained  him,  that  he 
should  not  see  corruption. 

4.  That  God  had  often  broken  the  power,  and 
restrained  the  malice,  of  his  enemies;  had  smitten 
them  ufion  the  cheek-bone,  {v.  7. )  had  silenced  them 
and  spoiled  their  speaking,  blemished  them  and 
put  them  to  shame,  smitten  them  on  the  cheek  re- 
proachfully; had  disabled  them  to  do  the  mischief 
they  intended;  for  he  had  broken  their  teeth.  Saul 
and  the  Philistines,  who  were  sometimes  ready  to 
swallow  him  up,  could  not  effect  what  they  design- 
ed. The  teetli  that  are  gnashed  or  sliarpened 
against  God's  people,  shall  be  broken.  When,  at 
any  time,  tlie  power  of  the  church's  enemies  seems 
threatening,  it  is  good  to  remember  how  often  God 
has  broken  it;  and  we  are  sure  that  his  arm  is  not 
shortened.  He  can  stop  their  mouths,  and  tie  their 
hands. 

II.  See  with  what  confidence  he  looks  forward 
to  the  dangers  he  had  yet  in  prospect.  Having  put 
himself  under  God's  protection,  and  often  found 
the  benefit  of  it, 

1.  His  fears  were  all  stilled  and  silenced,  v.  6. 
With  what  a  holy  bravery  does  he  bid  defiance  to 
the  impotent  menaces  and  attempts  of  his  enemies! 
•♦  /  ivill  not  be  afraid  of  ten  thousands  of  fieofile, 
that  either  in  a  fi)reign  invasion,  or  an  intestine  re- 
bellion, set  themselves,  encamp,  against  me  round 
about."  No  man  seemed  less  safe;  (his  enemies  are 
numerous,  ten  thousands;  they  are  spiteful  and  re- 
solute "They  have  set  themselves  against  me; 
nay,  they  have  prevailed  far,  and  seem  to  have 
gained  their  point;  for  they  are  against  me  round 
about  on  every  side,  thousands  against  one;")  and 
yet  no  man  was  more  secure;  •'  I  will  not  be  afraid, 
for  all  this;  they  cannot  hurt  me,  and  therefore 
they  shall  not  frighten  me;  whatever  prudent  me- 
thods I  take  for  my  own  preservation,  I  will  not 
disquiet  myself,  distrust  niv  God,  nor  doubt  of  a 
good  issue  at  last."  When  £)avid,  in  his  fiight  from 
Absalom,  bade  Zadok  carry  back  the  ark,  he  spake 
doubtfully  of  the  issue  of  his  present  troubles,  and 
concluded,  like  an  humble  penitent,  Here  I  am, 
let  him  do  to  me  what  seemeth  him  good,  2  Sam.  xv. 
26.  But  now,  like  a  strong  believer,  he  si)eaks  con- 
fidently, and  has  no  fear  concerning  the  event. 
Note,  A  cheerful  resignation  to  God  is  the  way  to 
obtain  a  cheerful  satisfaction  and  confidence  in  Ciod. 

2.  His  prayers  were  quickened  and  encouraged, 
V.  7.  He  believed  God  was  his  Saviour,  and  yet 
prays;  nay,  he  therefore  prays,  jirise,  O  Lord,  save 
me,  O  my  God.  Promises  of  salvation  do  not  super- 
sede, but  engage,  our  petitions  for  it.  He  will  for 
this  be  inquired  of. 

3.  His  faith  became  tririmphant.  He  began  the 
psalm  with  complaints  of  the  strength  and  malice 
of  his  enemies;  but  concludes  it  with  exultation  in 
the  power  and  grace  of  his  God,  and  now  sees  more 
with  him  than  against  him,  v.  8.  Two  great  truths 
l>e  here  builds  his  confidence  upon,  and  fetches 
comfort  from.  (1.)  Th-Ai  salvafion  bdongeth  unto 
the  Lord;  he  has  power  to  save,  be  the  danger  ever 
SI  great;  it  is  his  prerogative  to  save,  when  al' 
other  helps  and  succours  fail;  it  is  his  pleasure,  it  is 
his  property,  it  is  his  promise  to  those  that  arc  his, 
wh'ise  salvation   is  not  of  themselves,  but  of  the 


Lord.  Therefore  all  that  have  the  Lord  for  their 
God,  according  to  the  tenor  of  the  new  covenant, 
are  surefof  salvation;  for  he  that  is  their  God,  is 
the  God  of  salvation.  (2. )  That  his  blessing  is  upon 
his  people;  he  not  only  has  power  to  save  them, 
but  he  has  assured  them  of  his  kind  and  gracious 
intentions  toward  them.  He  has,  in  his  word,  pro- 
nounced a  blessing  upon  his  people;  and  we  are 
bound  to  believe  that  that  blessmg  does  accordingly 
rest  upon  them,  though  there  are  not  the  visible  ef- 
fects of  it.  Hence  we  may  conclude,  that  God's 
people,  though  they  may  lie  under  the  reproaches 
and  censures  of  men,  are  surely  blessed  of  him, 
who  blesses  indeed,  and  therefore  can  command  a 
blessing. 

In  singing  this,  and  praying  it  over,  we  must  own 
the  satisf.ction  we  have  had  in  depending  upon 
God,  and  committing  ourselves  to  him,  and  en- 
courage ourselves,  and  one  another,  to  continue  still 
hoping,  and  quietly  waiting  for,  the  salvation  of  the 
Lord. 

PSALM  IV. 

David  was  a  preacher,  a  royal  preacher,  as  well  as  Solo* 
men;  many  of  his  psalms  are  doctrinal  and  practical  as 
well  as  devotional;  the  greatest  part  of  this  psalm  is  so, 
in  which  Wisdom  cries  to  men,  to  tht  sons  of  men, 
(as  Prov.  viii.  4,  5. )  to  receive  instruction.  The  title  does 
not  tell  us,  as  that  of  the  former  did,  that  it  was  penned 
on  any  particular  occasion,  nor  are  we  to  think  that  all 
the  psalms  were  occasional,  though  some  were;  but  that 
many  of  them  were  designed,  in  general,  for  the  instruc- 
tion of  the  people  of  God,  who  attended  in  the  courts  of 
his  house,  the  assisting  of  their  devotions,  and  the  di- 
recting of  their  conversations:  such  a  one  I  take  this 
psalm  to  be.  Let  us  not  make  the  prophecy  of  scripture 
to  be  of  more  private  interpretation  than  needs  must, 
2Pet.  i.  20.  Here,  I.  David  begins  with  a  short  prayer; 
(v.  l.J  and  that  prayer  preaches.  II.  He  directs  his 
speech  to  the  children  of  men,  and,  1.  In  God's  name, 
reproves  them  for  the  dishonour  they  do  to  God,  and  the 
damage  they  do  to  their  own  souls,  v.  2.  2.  He  sets  be- 
fore tnem  the  happiness  of  godly  people,  for  their  en- 
couragement to  be  religious,  v.  3.  3.  He  calls  upon  them 
to  consider  their  ways,  v.  4.  III.  He  exhorts  them  to 
serve  God,  and  trust  to  him,  t.  5.  IV.  He  crives  an  ac 
count  of  his  own  experiences  of  the  grace  of  God  work 
ing  in  him,  1.  Enabling  him  to  choose  God's  favour  for 
his  felicity,  v.  6.  2.  Filling  his  heart  with  joy  therein, 
v.  7.  3.  Quieting  his  spirit  in  the  assurance  of  the  di- 
vine protection  he  was  under,  night  and  day,  v.  8. 

To  the  chief  musician  on  A'eginoth.     A  psalm  oj 
David. 

1.  inrEAR  me  when  I  call,  O  God  of  my 
Jn  righteousness :  thou  hast  enlarged 
me  inhen  I  ?tas  in  distress ;  have  mercy  upon 
me,  and  hear  my  prayer.  2.  O  ye  sons  of 
men,  how  long  will  ye  turn  my  glory  into 
shame  ?  how  long  will  ye  love  vanity,  and 
seek  after  leasing  ?  Selah.  3.  But  know 
that  the  Lord  hath  set  apart  him  that  is 
godly  for  himself:  the  Lord  will  hear  when 
I  call  unto  him.  4.  Stand  in  awe,  and  sin 
not :  commune  with  your  own  heart  upon 
your  bed,  and  be  still.  Selah.  5.  Offer 
the  sacrifices  of  righteousness;  and  put 
your  trust  in  the  Lord. 

The  title  of  the  psalm  acquaints  us,  that  David, 
having  penned  it  by  divine  inspiratior  for  the  use 
of  the  cnurch,  delivered  it  to  tne  chief  musician, 
or  master  of  the  sonir,  who  (according  to  the  divine 
appointment  of  psalmody  made  in  his  time,  which 
he  was  chiefly  instrumental  in  the  establishment 
of)  presided  in  that  service.     We  have  a  particulat 


PSALMS,  IV. 


207 


account  of  the  constitution,  the  modelling  of  the 
several  classes  of  singers,  each  with  a  chief,  and 
the  share  each  bore  in  the  work,  1  Chron.  xxv. 
Some  firo/ihesied  according'  to  the  order  of  the  king, 
V.  2.  Others  firofihesied  with  the  harfi,  to  give 
thanks,  and  to  firaise  the  Lord,  v.  3.  Of  others,  it 
is  said,  that  they  were  to  lift  u/i  the  horn,  v.  5. 
But  of  them  all,  that  they  v/eve  for  song  in  the  house 
of  the  Lord,  {v.  6. )  and  were  instructed  in  the  songs 
of  the  Lord,  v.  7.  This  psalm  was  committed  to  one 
of  the  chiefs,  to  be  sung  on  JVeginoth — Stiinged 
'instruments,  (Hub.  iii.  19.)  which  were  played  on 
with  the  hand;  with  music  of  that  kind  the  choris- 
ters were  to  sing  this  psalm:  and  it  should  seem 
/hat  then  they  only  sung,  not  the  people;  bat  the 
New  Testament  appoints  all  Christians  to  sing, 
(Eph.  V.  19.  Col.  iii.  16.)  from  whom  it  is  expected 
that  they  do  it  decently,  not  artfully;  and  therefore 
there  is  not  now  so  much  occasion  for  musical  in- 
struments as  there  was  then;  the  melody  is  to  be 
made  in  the  heart. 
In  these  verses, 

I.  David  addresses  himsetf  to  God,  xi.  1.  Whe- 
ther the  sons  of  men,  to  whom  he  is  about  to  speak, 
will  hear,  or  whether  they  will  forbear,  he  hopes 
and  prays  that  God  will  give  him  a  gracious  audi- 
ence, and  an  answer  of  peace;  "Hear  me  when  I 
call,  and  accept  my  adorations,  grant  my  petitions, 
ftnd  judge  upon  my  appeals;  have  mercy  ufion  me, 
and  hear  me.'"  All  the  notice  God  is  pleased  to 
take  of  our  prayers,  and  all  the  returns  he  is  pleased 
to  make  to  them,  must  be  ascribed,  not  to  our 
merit,  but  purely  to  his  mercy.  "  Hear  me  for  thy 
mercy-sake,"  is  our  best  plea.  Two  things  David 
here  pleads  further,  1.  "  Thou  art  the  God  of  my 
righteousness;  not  only  a  righteous  God  thyself,  but 
the  Author  of  my  righteous  dispositions,  who  hast  by 
thy  grace  wrought  that  good  that  is  in  me,  hast  made 
me  a  righteous  man;  therefore  Aear  me,  and  so  attest 
thine  own  work  in  me;  thou  art  also  the  Patron  of 
my  righteous  cause,  the  Protector  of  my  wronged 
innocency,  to  whom  I  commit  my  way,  and  whom 
I  trust  to  bring  forth  my  righteousness  as  the  light." 
When  men  condemn  us  unjustly,  this  is  our  com- 
fort. It  is  God  that  justifies;  he  is  the  God  of  a  be- 
liever's righteousness.  2.  "Thou  hast  formerly 
enlarged  me  when  I  was  in  distress,  enlarged  my 
heart  in  holy  joy  and  comfort  under  my  distresses, 
enlarged  my  condition  by  bringing  me  out  of  my 
distresses;  therefore  now.  Lord,  have  mercy  ufion 
me,  and  hear  me."  The  experience  we  ha\  e  had 
of  God's  goodness  to  us  in  enlarging  us  when  we 
have  been  in  distress,  is  not  only  a  great  encourage- 
ment to  our  faith  and  hope  for  the  future,  but  a 
good  plea  with  God  in  prayer;  "  Thou  hast ;  wilt 
thou  not?  For  thou  art  God,  and  changest  not;  thy 
work  is  perfect." 

II.  He  addresses  himself  to  the  children  of  men, 
for  the  conviction  and  conversion  of  those  that  are 
yet  strangers  to  God,  and  that  will  not  have  the 
Messiah,  the  Son  of  David,  to  reign  over  them. 

1.  He  endeavours  to  convince  them  of  the  folly 
of  their  impiety;  (x».  2.)  "0  ye  sons  of  men,"  (of 
great  men,  so  some;  men  of  high  degree,  under- 
standing it  of  th"^  partisans  of  Saul  or  Absalom,) 
"how  long  will  you  oppose  me  and  my  govern- 
ment, and  continue  disaffected  to  it,  under  the  in- 
fluence of  the  false  and  groundless  suggestions  of 
those  that  wish  evil  to  me?"  Or,  it  may  be  taken 
more  generally;  God,  by  the  psalmist,  here  reasons 
with  sinners  to  bring  them  to  repentance.  "You 
that  go  on  in  the  neglect  of  God  and  his  worship, 
and  in  contempt  of  the  kingdom  of  Christ  and  his 
government,  consider  what  you  do;"  (1.)  "You 
debase  yourselves,  for  you  are  sons  of  men;"  (the 
word  signifies  man  as  a  noble  creature;)  "consider 
the  dignity  of  your  nature,  and  the  excellency  of 


those  powers  of  reason  with  which  you  are  endued, 
and  do  not  act  thus  irrationally,  and  unbecoming 
yourselves."  Let  the  sons  of  men  consider  and 
show  themselves  men.  (2.)  "  You  dishonour  your 
Maker,  and  turn  his  glory  into  shame."  They 
may  well  be  taken  as  God's  own  words,  charging 
sinners  with  the  wrong  they  do  him  in  his  honour: 
or,  if  Da\  id's  words,  glory  may  be  understood  ot 
God,  whom  he  called  his  Glory,  iii.  3.  Idolaters 
are  charged  with  changing  the  glory  of  God  into 
shame,  Rom.  i.  23.  All  wilful  sinners  do  so  by 
disobeying  the  commands  of  his  law,  despising  the 
offers  of  his  grace,  and  giving  that  affection  and 
service  to  the  creature,  which  are  due  to  God  only. 
Those  that  profane  God's  holy  name,  that  ridicule 
his  word  and  ordinances,  and,  while  they  profess 
to  know  him,  in  works  deny  him,  do  what  in  them 
lies  to  turn  his  glory  into  shame.  (3.)  "You  put 
a  cheat  upon  yourselves,  you  love  vanity,  and  seek 
after  leasing,  or  lying,  or  that  which  is  a  lie.  You 
are  yourselves  vain  and  lying,  and  you  love  to  be 
so."  Or,  "You  set  your  hearts  upon  that  which 
will  prove,  at  last,  but  vanity  and  a  lie:"  they  that 
love  the  world,  and  seek  the  things  that  are  be- 
neath, love  vanity,  and  seek  lies;  as  they  also  do 
that  please  themselves  with  the  delights  of  sense, 
and  pqrtion  themselves  with  the  wealth  of  this 
world;  for  these  will  deceive  them,  and  so  ruin 
them.  "How  long  will  you  do  this?  Will  you 
never  be  wise  for  yourselves,  never  consider  your 
duty  and  interest?  When  shall  it  once  be?"  Jer, 
xiii.  27.  The  God  of  heaven  thinks  the  time  long 
that  sinners  persist  in  dishonouring  him,  and  in  de- 
ceiving and  ruining  themselves. 

2.  He  shows  them  the  peculiar  favour  which 
God  has  for  good  people,  the  special  protection 
they  are  under,  and  the  singular  privileges  to 
which  they  are  entitled,  v.  3.  This  comes  in  here, 
(1.)  As  a  reason  why  they  should  not  oppose  or 
persecute  him  that  is  godly,  or  think  to  run  him 
down.  It  is  at  their  peril,  if  they  offend  one  of 
these  little  ones,  whom  God  has  set  afiart  for  him- 
self Matth.  xviii.  6.  God  reckons  that  those  who 
touch  them  touch  the  apple  of  his  eye;  and  he  will 
make  their  persecutors  to  know  it  sooner  or  later. 
They  have  an  interest  in  heaven,  God  will  hear 
them,  and  therefore  let  none  dare  to  do  them  any 
injury,  for  God  will  hear  their  cry,  and  plead  their 
cause,  Exod.  xxii.  23.  It  is  generally  supposed 
that  David  speaks  of  his  own'  designation  to  the 
throne;  he  is  the  godly  €x\an,  whom  the  Lord  haa 
set  afiart  for  that  honour,  and  who  does  not  usurp 
it,  or  assume  it  to  himself;  "The  opposition,  there- 
fore, you  give  to  him  and  to  his  advancement,  is 
very  criminal,  for  therein  you  fight  against  God, 
and  it  will  be  vain  and  ineffectual."  God  has,  in 
like  manner,  set  apart  the  Lord  Jesus  for  himself, 
that  Merciful  One;  and  those  that  attempt  to  hin- 
der his  advancement  will  certainly  be  baffled,  for 
the  Father  hears  him  always.  Or,  (2.)  As  a  rea- 
son why  they  should  themselves  be  good,  and  walk 
no  longer  in  the  counsel  of  the  ungodly;  "  You  have 
hitherto  sought  vanity;  be  truly  religious,  and  yoi 
will  be  truly  happy,  here  and  for  ever;  for,"  [1.^ 
"God  will  secure  to  himself  h\s  interest  in  you." 
The  Lord  has  set  afiart  him  that  is  godly,  "every 
particular  godly  man,  for  himself,  in  his  etema. 
choice,  in  his  effectual  calling,  in  the  special  dispo- 
sals of  his  providence,  and  operations  of  his  grace; 
they  are  purified  unto  him  a  peculiar  people. 
Godly  men  are  God's  separated,  sealed,  ones;  he 
knows  them  that  are  his,  has  set  his  image  and 
superscription  upon  them;  he  distinguishes  them 
witli  uncommon  favours;  They  shall  be  mine,  saith 
the  Lord,  in  that  day  when  I  make  up  my  jewels. 
Know  this;  let  godly  people  know  it,  and  let  them 
ne%  er  alienate  themselves  from  him  to  whom  they 


208 


PSALMS,  IV. 


are  thus  appropriated;  let  wicked  people  know  it, 
and  take  heed  how  they  hurt  those  whom  God 
protects.  [2.]  "God  will  secure  to  you  an  inter- 
est in  himself;"  this  David  speaks  with  application; 
The  Lord  ivill  hear  nuhen  I  call  unto  him.  We 
should  think  ourselves  happy,  if  we  had  the  ear  of 
an  earthly  prince;  and  is  it  not  worth  while,  upon 
any  terms,  especially  such  easy  ones,  to  gain  the 
ear  of  the  King  of  kings?  Let  us  know  this,  and 
forsake  lying  vanities  for  our  own  mercies. 

3.  He  warns  them  against  sin,  and  exhorts  them 
both  to  frighten  and  to  reason  themselves  out  of  it; 
{y.  4.)  "Stand  in  awe  and  sin  not;"  (Be  angry 
and  sin  not,  so  the  LXX,  and  some  think  the 
apostle  takes  that  exhortation  from  him,  Eph.  iv. 
26.)  "commune  with  your  own  hearts.  Be  con- 
verted; and,  in  order  thereunto,  consider  and  fear." 
Note,  (1.)  We  must  not  sin,  nor  miss  our  way,  and 
so  miss  our  aim.  (2.)  One  good  remedy  against 
sin  is  to  stand  in  awe.  "Be  moved,"  so  some,  in 
opposition  to  carelessness  and  carnal  security. 
"Always  keep  up  a  holy  reverence  of  the  glory 
and  majesty  ot  God,  and  a  holy  dread  of  his  wrath 
and  curse,  and  dare  not  to  provoke  him."  (3.) 
One  good  means  of  preventing  sin,  and  preserving 
a  holy  awe,  is,  to  be  frequent  and  serious  in  com- 
muning with  our  own  hearts;  "Talk  with  your 
hearts;  you  have  a  great  deal  to  say  to  them,  they 
may  be  spoken  with  at  any  time,  let  it  not  be  un- 
said. "  A  thinking  man  is  in  a  fair  way  to  be  a  wise 
and  a  good  man.  "Commune  with  your  hearts; 
examine  them  by  serious  self-reflection,  that  you 
may  acquaint  yourselves  with  them,  and  amend 
what  is  amiss  in  them;  employ  them  in  solemn 
pious  meditations,  let  your  thoughts  fasten  upon 
that  which  is  good,  and  keep  close  to  it.  Consider 
your  ways,  and  observe  the  directions  here  given, 
in  order  to  the  doing  of  this  work  well  and  to  good 
purpose."  [1.]  "Choose  a  solitary  time;  do  it 
when  you  lie  awake  upon  your  beds.  Before  you 
turn  you,  to  go  to  sleep  at  night,"  (as  some  of  the 
heathen  moralists  have  directed,)  "examine  your 
consciences  with  respect  to  what  you  have  done 
that  day,  particularly  what  you  have  done  amiss, 
that  yoii  may  repent  of  it.  'When  you  awake  in 
the  night,  m'editate  upon  God,  and  the  things  that 
belong  to  your  peace."  David  himself  practised 
what  he  here  counsels  others  to  do;  (Ixiii.  6.)  Ire- 
member  thee  on  my  bed;  upon  a  sick-bed  particu- 
larly we  should  consider  our  ways,  and  commune 
with  our  own  hearts  about  them.  [2.]  "  Compose 
yourselves  into  a  serious  frame;  Be  still,  \yhen 
you  have  asked  conscience  a  question,  be  silent, 
and  wait  for  an  answer;  even  in  unquiet  times,  keep 
vour  spirits  calm  and  quiet." 

4.  He  counsels  them  to  make  conscience  of  their 
duty;  {-u.  5.)  Offer  to  God  the  sacrifice  of  righ- 
teousness. We  must  not  <'nly  cease  to  do  evil,  but 
learn  to  do  well.  They  that  were  disaffected  to 
David  and  his  government,  would  soon  come  to  a 
better  temper,  and  return  to  their  allegiance,  if 
they  would  but  worship  God  aright:  and  those  that 
know  the  concerns  that  lie  between  them  and  God, 
will  be  glad  of  the  Mediator,  the  Son  of  David.  It 
is  required  here  from  every  one  of  us,  (1.)  That 
we  serve  him;  "  Offer  sacrifices  to  him,  your  own 
selves  first,  and  your  best  sacrifices."  But  they 
must  be  sacrifices  of  righteousness,  good  works;  all 
the  fruits  oi  the  reigning  love  of  God  and  our 
neighbour,  and  all  the  instances  of  a  religious  con- 
versation, which  are  better  than  all  burnt-offerings 
and  sacrifices.  "  Let  all  your  devotions  come  from 
an  \ipright  heart;  let  all  your  alms  be  sacrifices  of 
righteousness."  The  sacrifices  of  the  unrighteous, 
God  will  not  accept,  they  are  an  abomination,  Isa. 
i.  11,  &c.  (2.)  That  wc  confide  in  him.  "First 
make  conscience  of  offering  the  sacrifices  of  righ- 


teousness, and  then  you  are  welcome  to  put  your 
tiiist  in  the  Lord.  Serve  God  without  any  diflfi 
dence  of  him,  or  any  fear  of  losing  by  him.  Ho- 
nour him,  by  trusting  in  him  only,  and  not  in  your 
wealth,  or  in  an  arm  of  flesh;  trust  in  his  provi- 
dence, and  lean  not  to  your  own  understanding; 
trust  in  his  grace,  and  go  not  about  to  establish 
your  own  righteousness  or  sufficiency." 

In  singing  these  verses,  we  must  preach  to  our- 
selves the  doctrine  of  the  provoking  nature  of  sin, 
the  lying  vanity  of  the  world,  and  the  unspeakable 
happiness  of  God's  people;  and  we  must  press  upon 
ourselves  the  duties  of  tearing  God,  conversing  with 
our  own  hearts,  and  offering  spiritual  sacrifices;  in 
praying  over  these  \  erses,  we  must  beg  of  God 
grace  thus  to  think,  and  thus  to  do. 

6.  There  be  many  that  say,  Who  will 
show  us  any  good  ?  Lord,  hft  thou  up  the 
hght  of  thy  countenance  upon  us.  7.  Thou 
hast  put  gladness  in  my  heart,  more  than 
in  the  time  that  their  com  and  their  wine 
increased.  8.  I  will  both  lay  me  down  in 
peace,  and  sleep :  for  thou.  Lord,  only 
makest  me  dwell  in  safety. 

We  have  here, 

I.  The  foolish  wish  of  worldly  people;  There  be 
many  that  say.  Who  will  show  us  any  good?  Who 
will  make  us  to  see  good?  What  good  they  meant, 
is  intimated,  v.  7.  It  was  the  increase  of  their 
corn  and  wine;  all  they  desired  was  plenty  of  the 
wealth  of  this  world,  that  they  might  enjoy  abun- 
dance of  the  delights  of  sense.  Thus  far  they  are 
right,  that  they  are  desirous  of  good,  and  solicitous 
about  it;  but  there  are  these  things  amiss  in  this 
wish,  1.  They  inquire,  in  general,  "Who  will  make 
us  happy?"  but  do  not  apply  themselves  to  God, 
who  alone  can;  and  so  they  expose  themselves  to 
be  ill-advised,  and  show  they  would  rather  be  be- 
holden to  any  than  to  God,  for  they  would  willingly 
live  without'  him.  2.  They  inquire  for  good  that 
may  be  seen,  seeming  good,  sensible  good;  and 
they  show  no  concern  for  the  good  things  that  are 
out  of  sight,  and  are  the  objects  of  faith  only.  The 
source  of  idolatry  was  a  desire  of  gods  that  they 
might  see,  therefore  they  worshipped  the  sun;  but, 
as  we  must  be  taught  to  worship  an  unseen  God,  so 
to  seek  an  unseen  good,  2  Cor.  iv.  18.  We  look, 
with  an  eye  of  faith,  further  than  we  can  see  with 
an  eye  of  sense.  3.  They  inquire  for  any  good, 
not  for  the  chief  good;  all  they  want  is  outward 
good,  present  good,  partial  good,  good  meat,  good 
drink,  a  good  trade,  and  a  good  estate;  and  what 
are  all  these  worth,  without  a  good  God,  and  a  good 
heart?  Any  good  will  serve  the  turn  of  most  men, 
but  a  gracious  soul  will  not  be  put  off  so.  This 
way,  this  wish,  of  carnal  worldlings  is  their  folly, 
and  yet  mariy  there  /if  that  join  in  it;  their  doom 
will  be  accordingly;  "Son,  remember  that  thou  in 
thy  life-time  receivedst  thy  good  things,  the  penny 
thou  didst  agree  for. " 

II.  The  wise  choice  which  godly  people  make. 
David,  and  the  pious  few  that  adhered  to  him,  dis- 
sented from  that  wish,  and  joined  in  this  prayer. 
Lord,  lift  thou  u/i  the  light  of  thy  countenance 
u/ion  us.  1.  He  disagrees  from  the  vote  of  the 
many;  God  had  set  him  apart  for  himself  by  dis- 
tinguishing favours,  and  therefore  he  sets  himscii 
apart  by  a  distinguishing  character.  "  They  are 
for  any  good,  for  worldly  good,  but  so  am  not  I;  I 
will  not  say  as  they  say;  any  good  will  not  serve 
my  turn;  the  wealth  of  the  world  will  never  make 
a  portion  for  my  soul,  and  therefore  I  cannot  take 
up  with  it."    2.  He  and  his  friends  agree  in  their 


PSALMS,  V. 


209 


choice  of  God's  favour  as  their  felicity,  that  is  it 
wliijh,  in  their  account,  is  better  than  Ufe  and  all 
t!ie  comforts  of  life. 

(1.)  That  is  it  which  they  most  earnestly  desire 
and  seek  after;  this  is  the  breathing  of  their  souls, 
*'Lord,  lift  thou  ufi  the  light  of  t/ty  countenance 
uhon  us;  most  are  for  other  things,  but  we  are  for 
this."  Good  people,  as  they  are  distinguished  by 
the^r  practices,  so  they  are  by  their  prayers,  nrit 
the  length  and  language  of  them,  but  the  faith  and 
fervency  of  them;  they  whom  God  has  set  apart, 
have  a  prayer  by  themselves,  which,  though  others 
mciy  speak  the  words  of  it,  they  only  offer  up  in 
sincerity;  and  this  is  a  prayer  which  they  all  say 
.4 men  to;  "Lord,  let  us  have  thy  favour,  and  let 
us  know  that  we  have  it,  and  we  desire  no  more; 
that  is  enough  to  make  us  happy.  I^ord,  be  at 
peace  with  us,  accept  of  us,  manifest  thyself  to  us, 
let  us  be  satisfied  of  thy  loving-kindness,  and  we 
will  be  satisfied  with  it."  Observe,  Though  David 
speaks  of  himself  only,  in  the  7th  and  8th  verses, 
he  speaks,  in  this  prayer,  for  otliers  also,  "upon 
us,"  as  Christ  taught  us  to  pray,  "Oz^r  Father." 
All  the  saints  come  to  the  throne  of  grace  on  the 
same  en-and,  and  in  this  they  are  one,  they  all  de- 
sire God's  favour  as  their  chief  good.  We  should 
beg  it  for  others  as  well  as  f(}r  ourselves,  for  in 
God's  favour  there  is  enough  for  us  all,  and  we 
shall  have  never  the  less  for  others  sharing  in  what 
we  have. 

(2.)  That  is  it  in  which,  above  any  thing,  thev 
rejoice;  {v.  7.)  "Thou  hast  hereby  often  fiut  glad- 
ne-^s  into  my  heart;  not  only  supported  and  refreshed 
me,  but  filled  me  with  joy  unspeakable;  and  there- 
fore that  is  it  which  I  will  still  pu'  sue,  which  I  will 
seek  after  all  the  days  of  my  life."  When  God 
puts  grace  in  the  heart,  he  puts  gladness  in  the 
heart;  nor  is  any  joy  comparable  to  that  which 
gracious  souls  ha\e  in  the  communications  of  the 
divine  favom*,  no,  not  the  joy  of  harvest,  of  a  plen- 
tiful harvest,  when  the  corn  and  wine  increase. 
This  is  gladness  in  the  heart,  inward,  solid,  sub- 
stantial, joy.  The  mirth  of  worldly  people  is  but 
a  flash,  a  shadow;  even  in  laughter  their  heart  is 
sorrowful,  Prov.  xiv.  13.  "  Thou  \\?i?,\.  given  glad- 
ness in  my  heart;  so  the  word  is.  True  joy  is 
God's  gift,  not  as  the  world  giveth,  John  xiv.  27. 
The  saints  have  no  reason  to  envy  carnal  world- 
lings their  mirth  and  joy,  but  should  pity  them 
rather,  for  they  may  know  better,  and  will  not. 

(3.)  That  is  it  which  they  entirely  confide  in,  and 
in  that  confidence  they  are  always  easy,  v.  8.  He 
had  laid  him  down,  and  slept,  (iii.  5.)  so  he  will  still; 
*'  1  will  lay  me  down  (ha\  ing  the  assurance  of  thy 
favour)  in  peace,  and  with  as  much  pleasure  as 
those  whose  corn  and  wine  increase,  and  who  lie 
down  as  Boaz  did  in  his  threshing-floor,  at  the  end 
of  the  heap  of  corn,  to  sleep  there  when  his  heart 
was  merry;  (Ruth  iii.  7.)  for  thou  only  makest  me 
to  dwell  in  safety.  Though  I  am  alone,  yet  I  am 
not  alone,  for  God  is  with  me;  though  I  have  no 
guards  to  attend  me,  the  Lord  alone  is  suflicient  to 
protect  me;  he  can  do  it  himself  when  all  other  dc-  ' 
fences  fail."  If  he  have  the  light  of  God's  counte- 
nance, [1.]  He  can  enjoy  himself.  His  soul  re- 
turns to  God,  and  reposes  itself  in  him  as  its  Rest,  ! 
and  so  he  lays  him  clown,  and  sleeps  in  peace.  He  ! 
has  what  he  would  have,  and  is  sure  that  nothing  i 
can  come  amiss  to  him.  (2.)  He  fears  no  distur-^ 
bance  from  his  enemies,  sleeps  quiet,  and  is  very 
secure,  because  God  himself  has  undertaken  to  keep 
him  safe.  When  he  comes  to  sleep  the  sleep  of 
death,  and  to  lie  down  in  the  grave,  to  make  his  bed 
m  the  darkness,  he  will  then,  with  good  old  Simeon, 
depart  in  peace,  (Luke  ii.  29.)  being  assured  that 
God  will  receive  his  soul,  to  be  safe  with  himself, 
and  that  his  body  also  shall  be  made  to  dwell  in 

Vol.  III.— 2D 


safety  in  the  grave.  (3.)  He  commits  all  his  affairs 
to  God,  and  contentedly  leaves  the  issue  of  them 
with  him.  It  is  said  of  the  husbandman,  that,  hav- 
ing cast  his  seed  into  the  ground,  he  sleeps  and  rises 
night  and  day,  and  the  seed  springs  and  grozvs  tip, 
he  knows  not  how,  Mark  iv.  26,  27.  So  a  good 
man,  liaving,  by  faith  and  prayer,  cast  his  care  upon 
God,  sleeps  and  rests  night  and  day,  ;  nd  is  very 
easy,  leaving  it  to  his  God  to  perform  all  things  fcr 
him,  and  prepared  to  welcome  his  holy  will. 

In  singing  these  \erses,  and  praying  over  them, 
let  us,  with  a  holy  contempt  of  the  wealth  and 
pleasure  of  this  world,  as  insufficient  to  make  us 
happy,  earnestly  seek  the  favour  of  God,  and  pleas- 
ingly solace  ourselves  in  that  favour;  and,  with  a 
holy  indifferency  about  the  issue  of  all  our  worldly 
concerns,  let  us  commit  ourselves  and  all  our  affairs 
to  the  conduct  and  custody  of  the  Divine  Providence, 
and  be  satisfied  that  all  shall  be  made  to  work  for 
good  to  us,  if  we  keep  ourselves  in  the  love  of  God. 

PSALM  V. 

This  psalm  is  a  prayer,  a  solemn  address  to  God,  at  a  time 
when  the  psalmist  was  brought  into  distress  by  the  malice 
of  his  enemies;  many  such  times  passed  over  David,  nay, 
there  was  scarcely  any  time  of  his  life  to  which  this  psalm 
may  not  be  accommodated;  for  in  Ihts  he  was  a  type  of 
Christ,  that  he  was  continually  beset  with  enemies;  and 
his  powerful  and  prevalent  appeals  to  God,  when  he  was 
so  beset,  pointed  at  Christ's  dependence  on  his  Father, 
and  triumphs  over  the  powers  of  darkness,  in  the  midst  of 
his  suffering's.  In  this  psahn,  I.  David  settles  a  corres- 
pondence between  his  soul  and  God,  promising:  to  pray, 
and  promising-  himself  that  God  would  certainly  hear 
him,  V.  1 .  .3.  II.  He  gives  to  God  the  glory,  and  takes 
to  himself  the  comfort,  of  God's  holiness,  v.  4.. 6.  III. 
He  declares  his  resolution  to  keep  close  to  the  public 
worship  of  God,  v.  7.  IV.  He  prayed,  I.  For  himself, 
that  God  would  guide  him,  v.  8.  2.  Against  his  enemies, 
that  God  would  destroy  them,  v.  9,  10.  3.  For  all  the  peo- 
ple of  God,  that  God  would  give  them  joy,  and  keep  them 
safe,  V.  11,  12.  And  this  is  all  of  great  use  to  direct  us 
in  prayer. 

To  the  chief  musician  upon  JVehiloth.     A  psalm  of 
David. 

1 .  £^  I VE  ear  to  my  words,  O  Lord  ;  con- 
\-f  sider  my  meditation.  2.  Hearker. 
unto  the  voice  of  my  cry,  my  King,  and  mj 
God :  for  unto  thee  will  I  pray.  3.  My  voice 
shalt  thou  hear  in  the  morning,  O  Lord  ; 
in  the  morning  will  I  direct  my  prayer  unto 
thee,  and  will  look  up.  4.  For  thou  art  not 
a  God  that  hath  pleasure  in  wickedness  5 
neither  shall  evil  dwell  with  thee.  5.  The 
foolish  shall  not  stand  in  thy  sight :  thou 
hatest  all  workers  of  iniquity.  6.  Thoii 
shalt  destroy  them  that  speak  leasing  :  the 
Lord  will  abhor  the  bloody  and  deceitfiil 
man. 

The  title  of  this  psalm  has  nothing  in  it  peculiar, 
but  that  it  is  said  to  be  upon  JVehiloth,  a  word  no 
where  else  used.     It  is  conjectured,  (and  it  is  but  a 
conjecture,)  that  it  signifies  wind  instruments,  with 
which  this  psalm  was  sung,  as  A'eginofh  was  sup 
posed  to  signify  the  s/n'Ǥ-erf-instraments. 
In  these  verses,  David  had  an  eye  to  God, 
I.  As  a  prayer-hearing  God;  such  he  has  always 
been,  ever  since  men  began  to  call  upon  tlie  name 
of  the  Lord,  and  yet  is  still  as  ready  to  hear  prayer 
as  ever.     Observe  how  David  here  styles  him,  C 
Lord;  (t.  1,  3.)  Jehovah,  a  self-existent,  self-s-jf 
ficient,  Being,  whom  we  are  bound  to  adore,  and, 
"my  King  and   ?ny   God,   {v.   2.)  whom  1  have 
avouched  for  my  God,  to  whom  I  ha^  e  sworn  alle- 


210 


PSALMS,  V. 


giance,  and  under  whose  protection  I  have  put  my- 
self as  my  King."  We  believe  tliat  the  God  we 
pray  to  is  a  Kmg  and  a  God,  King  of  kings,  and 
God  of  gods;  but  that  is  not  enough,  the  must  com- 
manding encouraging  principle  of  prayer,  and  tlie 
most  powerful  prevailing  plea  in  prayer,  is,  to  look 
upon  him  as  our  King  and  our  God,  whom  we  lie 
under  peculiar  obligations  to,  and  whom  we  have 
peculiar  expectations  from.     Now  observe, 

1.  What  David  here  prays  for,  which  may  en- 
courage our  faith  and  hopes,  in  all  our  addresses  to 
God.  If  we  pray  fervently,  and  in  faith,  we  have 
reason  to  hope,  (1.)  That  God  will  take  cognizance 
of  our  case,  the  representation  we  make  of  it,  and 
the  requests  we  make  upon  it;  for  so  he  prays  here; 
Give  ear  to  my  ivord&,  0  Lord.  Ihough  God  is  in 
heaven,  he  has  an  ear  open  to  his  people's  prayers, 
and  it  is  not  heavy,  that  he  cannot  hear.  Men, 
perhaps,  will  not,  or  cannot,  hear  us;  our  enemies 
are  so  haughty,  that  they  will  not,  our  friends  at 
such  a  distance,  that  they  cannot;  but  God,  though 
high,  though  in  heaven,  can,  and  will.  (2.)  That 
he  will  take  it  into  his  wise  and  compassionate  con- 
sideration, and  will  not  slight  it,  or  turn  it  off  with 
a  cursory  answer;  for  so  he  prays.  Consider  my 
meditation.  David's  prayers  were  not  his  words 
only,  but  his  meditations;  as  meditation  is  the  best 
preparative  for  prayer,  so  prayer  is  the  best  issue  of 
meditation.  Meditation  and 'prayer  should  go  to- 
gether, xix.  14.  It  is  when  we  thus  consider  our 
prayers,  and  then  only,  that  we  may  expect  that 
God  will  consider  them,  and  take  that  to  liis  heart 
which  comes  from  ours.  (3. )  That  he  will,  in  due 
time,  return  a  gracious  answer  of  peace:  for  so  he 
prays,  {v.  2.)  Hearken  to  the  voice  of  my  cry.  His 
prayer  was  a  cry,  it  was  the  voice  of  his  cry,  which 
denotes  fer\  ency  of  affection,  and  importunity  of 
expression;  such  effectual  fervent  prayers  of  a  righ- 
teous man  avail  much,  and  do  wonders. 

2.  What  David  here  promises,  as  the  condition 
on  his  part  to  be  performed,  fulfilled,  and  kept,  that 
he  might  obtain  this  gracious  acceptance;  this  may 
guide  and  govern  us  in  our  addresses  to  God,  that 
we  may  present  them  aright,  for  we  ask,  and  ha\  e 
not,  if  we  ask  amiss. 

Four  things  David  here  promises,  and  so  must  we. 

(1.)  That  he  will  pray,  that  he  will  make  con- 
science of  it,  and  make  a  business  of  it;  ujito  thee 
■will  I (iray.  "Others  live  without  prayer,  but  I 
will  pray."  Kings  on  their  own  thrones  (so  David 
was)  must  be  beggars  at  God's  throne.  "  Others 
pray  to  strange  gods,  and  expect  relief  from  them, 
but  to  thee,  to  thee  only,  will  I  pray."  The  assu- 
rances God  has  given  us  of  his  readiness  to  hear 
prayer,  should  confirm  our  resolution  to  li\  p  and  die 
praying. 

(2.)  That  he  will  pray  m  the  morning;  his  pray- 
ing voice  shall  be  heard  then,  and  then  shall  his 
pravcr  be  directed,  that  shall  be  the  date  of  his  let- 
ters' to  heaven;  "  Morning,  and  evening,  and  at 
noon,  will  I  pray,  nay,  seven  times  a  day,  will  I 
praise  thee;"  but  certainly,  morning-prayer  is  es- 
pecially our  duty;  we  are  the  fittest  for  prayer, 
when  we  are  in  the  most  fresh,  and  lively,  and 
composed,  frame,  got  clear  of  the  slumbers  ot  the 
night,  revived  by  them,  and  not  yet  filled  with  the 
business  of  the  day.  We  have  then  most  need  of 
prayer,  considering  the  dangers  and  temptations  of 
the  day  to  which  we  are  exposed,  and  against 
which  we  are  concerned,  by  faith  and  prayer,  to 
fetch  in  fresh  supplies  of  grace. 

(3.)  That  he  will  have  his  eye  single,  and  his 
heart  intent,  in  the  duty;  I  ivill  direct  vnj  prayer, 
as  a  marksman  directs  his  arrow  to  the  white;  with 
such  a  fixedness  and  steadiness  of  mind  should  we 
address  ourselves  to  God.  Or,  as  we  direct  a  letter 
t'.>  a  friend  at  such  a  place,  so  must  we  direct  our 


prayers  to  God  as  our  Father  in  heaven;  and  let  us 
always  send  them  by  the  Lord  Jesus,  the  great 
Mediator,  and  then  they  will  be  sure  not  to  miscarry. 
All  our  prayers  must  be  directed  to  G(jd;  his  honour 
and  glory  must  be  aimed  at  as  our  highest  end,  ir 
all  our  prayers;  let  our  first  petition  be.  Hallowed 
Glorified,  be  thy  name;  and  then  we  may  be  sure  of 
the  same  gracious  answer  to  it  that  was  given  to 
Christ  himself,  I  have  glorified  it,  and  I  will  glorify 
it  yet  again. 

(4. )  That  he  will  patiently  wait  for  an  answer  of 
pe.ice;  "  I  will  look  up;  will  look  after  my  prayers, 
and  hear  what  God  the  Lord  will  ajieak,  (Ixxxv.  8. 
Hab.  ii.  1.)  that,  if  he  grant  what  I  asked,  I  may 
be  thankful,  if  he  deny,  1  may  be  patient,  if  he  defer, 
I  may  continue  to  pray  and  wait,  and  may  not  faint." 
We  must  look  ufi,  or  look  out,  as  he  that  has  shot 
an  arrow  looks  to  see  how  near  it  has  come  to  the 
mark.  We  lose  much  of  the  comfort  of  our  prayers, 
for  want  of  observing  the  returns  of  them.  Thus 
praying,  thus  waiting,  as  the  lame  man  looked  stead- 
fastly on  Peter  and  John,  (Acts  iii.  4.)  we  may  ex- 
pect that  God  will  give  earto  our  words,  and  consider 
them,  and  to  him  we  may  refer  ourselves,  as  David 
here,  who  does  not  pray,  "  Lord,  do  this,  or  the 
other,  forme;"  but,  "  Hearken  to  me,  consider  my 
case,  and  do  in  it  as  seemeth  good  unto  thee. " 

II.  As  a  sin-hating  God,  v.  4»»6.  David  takes 
notice  of  this,  1.  As  a  warning  to  himself,  and  all 
other  praying  people,  to  remember  that,  as  the 
God  with  whom  we  have  to  do  is  gracious  and  mer- 
ciful, so  he  is  pure  and  holy;  though  he  is  ready  to 
hear  prayer,  yet,  if  we  regard  iniquity  in  our  heart, 
he  will  not  hear  our  prayers,  Ixvi.  18.  2.  As  an 
encouragement  to  his  prayers  against  his  enemies; 
they  were  wicked  men,  and  therefore  enemies  to 
God,  and  such  as  he  had  no  pleasure  in.     See  here, 

(1.)  The  holiness  of  God's  nature;  when  he  says. 
Thou  art  not  a  God  that  has  pleasure  in  wickedness, 
he  means,  "  Thou  art  a  God  that  hates  it,  as  di- 
rectly contrary  to  thine  infinite  purity  and  rectitude, 
and  holy  will."  Though  the  workers  of  iniquity 
prosper,  let  none  thence  infer,  that  God  has  plea- 
sure in  wickedness,  no  not  in  that  by  which  men 
pretend  to  honour  him,  as  those  do  that  hate  their 
brethren,  and  cast  them  out,  and  say.  Let  the  Lord 
be  glorified.  God  has  no  pleasure  in  wickedness, 
though  covered  with  a  cloak  of  religion.  Let  those, 
therefore,  who  delight  in  sin,  know  that  God  has 
no  delight  in  them;  nor  let  any  say,  when  he  is 
tempted,  /  am  tempted  of  God,  for  God  is  not  the 
Author  of  sin,  neither  shall  evil  dwell  with  him;  it 
shall  not  always  be  countenanced,  and  suffered  to 
])rosper.  Dr.  Hammond  thinks  this  refers  to  that 
law  of  Moses,  which  would  not  permit  strangers, 
who  persisted  in  their  idolatry,  to  dwell  in  the  land 
of  Israel. 

(2.)  The  justice  of  his  government;  The  foolish 
shall  not  stand  in  his  sight,  shall  not  be  smiled  upon 
by  him,  nor  admitted  to  attend  upon  him,  nor  shall 
they  be  acquitted  in  the  judgment  of  the  great  day. 
The  workers  of  iniquity  are  very  .foolish.  Sin  is 
folly,  and  sinners  are  the  greatest  of  all  fools;  not 
f()ols  of  God's  making,  those  are  to  be  pitied,  he 
hates  nothing  that  he  has  made,  but  fools  of  their 
own  making,  and  those  he  hates.  Wicked  people 
hate  God,  justly  therefore  are  they  hated  of  him, 
and  it  will  be  their  endless  misery  and  ruin. 
"  Those  whom  thou  hatest,  thou  shalt  destroy; 
particularly  two  sorts  of  sinners,  who  are  here 
marked  for  destruction.  [1.]  Those  that  arc  fools, 
that  speak  leasing  or  lying,  and  that  are  deceitful. 
There  is  a  particular  emphasis  laid  on  these  sin 
ners,  (Rev.  xxi.  8.)  Jill  liars,  and  (ch.  xxii.  15.) 
ll'hosoever  loves  and  makes  a  lie;  nothing  is  more 
contrary  than  this,  and  therefore  nothing  move  hate 
ful,  to  the  God  of  tmth.     [2.]  Those  that  are  cruel; 


PSALMS,  V. 


211 


Thtm  •wilt  abhor  the  bloody  man;  for  inhumanity  is 
no  less  contrary,  no  less  hateful,  to  the  God  of 
mercy,  whom  mercy  pleases.  liiars  and  murderers 
are  in  a  particular  manner  said  to  resemble  the 
Devilj  and  to  be  his  children,  and  therefore  it  may 
well  be  expected  that-  God  should  abhor  them. 
These  were  the  characters  of  David's  enemies;  and 
such  as  these  are  still  the  enemies  of  Christ  and  his 
church,  men  perfectly  lost  to  all  virtue  and  honour; 
the  worse  they  are,  the  surer  we  may  be  of  their 
ruin  in  due  time. 

In  si;  ging  these  verses,  and  praying  them  over, 
we  must  engage  and  stir  up  ourselves  to  the  duty  of 
prayer,  and  encourage  ourselves  in  it,  because  we 
shall  not  seek  the  Lord  in  vain;  and  must  express 
our  detestation  of  sin,  and  our  awful  expectation  of 
tliat  day  of  Christ's  appearing,  which  will  be  the 
day  of  the  perdition  of  ungodly  men. 

7.  But  as  for  me,  I  will  come  into  thy 
house  in  the  multitude  of  thy  mercy ;  and 
in  thy  fear  will  I  woiship  toward  thy  holy 
temple.  8.  Lead  me,  O  Lord,  in  thy  righ- 
teousness, because  of  mine  enemies ;  make 
thy  way  straight  before  my  face.  9.  For 
there  is  no  faithfulness  in  their  mouth  ;  their 
inward  part  is  very  wickedness ;  their  thioat 
is  an  open  sepulchre  ,  they  flatter  with  their 
tongue.  1 0.  Destroy  thou  them,  O  God  ; 
let  them  fall  by  their  own  counsels :  cast 
them  out  in  the  multitude  of  their  transgres- 
sions ;  for  they  have  rebelled  against  thee. 
1 1  But  let  all  those  that  put  their  trust  in 
tliee  rejoice  :  let  them  ever  shout  for  joy,  be- 
cause thou  defendest  them :  let  them  also 
that  love  thy  name  be  joyful  in  thee.  12. 
For  thou,  LoRo,  wilt  bless  the  righteous; 
with  favour  wilt  thou  compass  him  as  loith 
a  shield. 

In  these  verses,  D  n  id  gives  three  characters;  of 
himself,  of  his  enemies,  and  of  all  the  people  of 
God;  and  subjoins  a  prayer  to  each  of  them. 

I.  He  gives  an  account  of  himself,  and  prays  for 
himself,  v.  7,  8.  1.  He  is  steadfastly  resolved  to 
keep  close  to  God  and  to  his  worship.  Sinners  go 
away  from  God,  and  so  make  themselves  odious  to 
his  holiness,  and  obnoxious  to  his  justice;  "  But  ns 
for  me,  that  shall  not  keep  me  from  thee. "  God's 
holiness  and  justice  are  so  far  from  being  a  terror  to 
the  upright  in  heart,  to  drive  them  from  God,  that 
they  are  rather  by  them  invited  to  cleave  to  him. 
David  resolves,  (1.)  To  worship  God,  to  pay  his 
homage  to  him,  and  give  unto  God  the  glory  due 
unto  his  name.  (2.)  To  worship  him  publicly;  "  I 
will  come  into  thy  house,  the  courts  of  thy  house,  to 
•worship  there  with  other  thy  faithful  worship- 
pers." David  was  much  in  secret  worship,  prayed 
often  alone,  {v.  2,  3. )  and  yet  was  very  constant  and 
devout  in  his  attendance  on  the  sanctuary.  The 
duties  of  the  closet  are  designed  to  prepare  us  for, 
not  excuse  us  from,  public  ordinances.  (3.)  To 
worship  him  reverently,  and  with  a  due  sense  of  . 
the  infinite  distance  there  is  between  God  and  man; 
**  In  thy  fear  will  I  worshifi,  with  a  holy  awe  of 
God  upon  my  spirit,"  Heb.  xii.  28.  God  is  greatly 
to  be  feared  by  all  his  worshippers.  (4.)  To  take 
his  encouragement,  in  worship,  from  God  himself 
only.  [1.]  From  his  infinite  mercy:  it  is  in  the 
multitude  of  God's  mercy,  (the  inexhaustible  trea- 
sures of  mercy  that  are  in  God,  and  the  innumera- 
ble proofs  and  instances  of  it  which  we  receive  from 


him,)  that  David  confides,  and  not  In  any  merit  <  i 
righteousness  of  his  own,  in  his  approaches  to  God. 
The  mercy  of  God  should  ever  be  the  foundation 
both  of  our  hopes,  and  of  our  joy,  in  every  thing 
wherein  we  have  to  do  with  him.  [2.]  From  the 
instituted  medium  of  worship,  which  was  then  the 
temple,  here  called  the  temple  of  hui  holiness,  as  a 
type  of  Christ,  the  great  and  only  Mediator,  who 
sanctifies  the  service,  as  the  temple  sanctified  the 
gold,  and  to  whom  we  must  liave  an  eye  in  all  our 
devotions,  as  they  then  had  to  the  temple.  2.  He  ear- 
nestly prays  that  God,  by  his  grace,  would  guide 
and  preserve  him  always  in  the  way  of  his  duty; 
{v.  8.)  Lead  me  in  thy  righteousness,  because  of  mine 
enemies,  Hebr.  "  because  of  those  which  obseTi'e 
me,  which  watch  for  my  halting,  and  seek  occasion 
against  me."  See  here,  (1.)  The  good  use  whirh 
David  made  of  the  malice  of  his  enemies  against 
him;  the  more  curious  they  were  in  spying  faults  in 
him,  that  they  might  have  whereof  to  accuse  him, 
the  more  cautious  he  was  to  avoid  sin  and  all  ap- 
pearances of  it,  and  the  more  solicitous  to  be  al- 
ways found  in  the  good  way  of  God  and  duty.  Thus, 
by  wisdom  and  grace,  good  may  come  out  of  evil. 
(2.)  The  right  course  which  David  took  for  the 
baffling  of  those  who  sought  occasion  against  him :  he 
committed  himself  to  a  divine  guidance,  begged  of 
(iod,  both  by  his  pro\  idence  and  by  his  grace,  to 
direct  him  in  the  right  way,  and  keep  him  from 
turning  aside  out  of  it,  at  any  time,  in  any  instance 
whatsoever,  that  the  most  critical  and  captious  of 
his  enemies,  like  Daniel's,  might  find  no  occasion 
against  him.  The  way  of  our  duty  is  here  called 
God's  way  and  his  righteousness,  because  he  pre- 
scribes to  us  by  his  just  and  holy  laws,  which  if  we 
sincerely  set  before  us  as  our  rule,  Ave  may  in  faith 
beg  of  CTod  to  direct  us  in  all  particular  cases.  How 
this  priiyer  of  David's  was  answered  to  him,  see 
1  Sam.  xviii.  14,  15. 

II.  He  gi\  es  an  account  of  his  enemies,  and  prays 
against  them,  v.  9,  10.  1.  If  his  account  of  them 
l^e  true,  as,  no  doubt,  it  is,  they  have  a  very  bad 
character;  and  if  they  had  not  been  bad  men  indeed, 
they  could  not  have  been  enemies  to  a  man  after 
God's  own  heart.  He  had  spoken  {y.  6. )  of  God's 
hating  the  bloody  and  deceitful  man;  "Now,  Lord," 
says  he,  "that  is  the  character  of  my  enemies: 
they  are  deceitful,  there  is  no  trusting  them,  for 
there  is  no  ^jithfulne.ss  in  their  mouth."  They 
thought  it  was  no  sin  to  tell  a  deliberate  lie,  if  it 
might  but  blemish  David,  and  make  him  odious; 
"■  Lord,  lead  me,"  says  he,  {v.  8.)  "for  such  as 
these,  are  the  men  I  have  to  do  with,  against  whose 
shmders  innocency  itself  is  no  security.  Do  thev 
speak  fair.^  Do  they  talk  of  peace  and  friend- 
ship? They  flatter  with  their  tongues;  it  is  designed 
to  cover  their  malice,  and  to  gain  their  point  the 
more  securely.  Whatever  they  pretend  of  reli- 
gion or  friendship,  two  sacred  things,  they  are  true 
to  neither,  their  inward  part  is  wickedness  itself,  it 
is  very  wickedness.  They  are  likewise  bloody,  for 
their  throat  is  an  ofien  sefiulchre,  cruel  as  the  grave, 
gaping  to  devour  and  to  swallow  up;  insatiable  as 
the  grave,  which  never  says,  "  It  is  enough,'"  Prov. 
XXX.  15,  16.  This  is  quoted,  (Rom.  iii.  13.)  to  show 
the  general  corruption  of  mankind,  for  they  are  all 
naturally  prone  to  malice.  Tit.  iii.  3.  The  grave 
is  opened  for  them  all,  and  yet  they  are  as  open 
graves  to  one  another.  2.  If  his  prayer  against 
them  be  heard,  as,  no  doubt,  it  is,  they  are  in  a  bad 
condition.  As  men  are,  and  do,  so  they  must  ex- 
pect to  fare.  He  prays  to  God  to  destroy  them, 
according  to  what  he  had  said,  {v.  6.)  '"Thou 
shalt  destroy  men  of  this  character."  So  let  them 
fall;  and  sinners  would  soon  throw  themselves  into 
ruin,  if  they  were  let  alone.  The  psalmist  prays 
that  God  would  cast  them  out  of  his  protection  and 


PSALMS,  VL 


t  ivour,  out  of  the  heritage  of  the  Loiu,  out  of  the 
luiid  of  the  living;  and  woe  to  those  whom  God 
CHSts  out.  They  have  by  their  sins  deserved  de- 
struction; there  is  enough  to  justify  God  in  their 
utter  rejection;  "  Cast  them  out  in  the  multitude  of 
their  transgressions  by  which  they  have  filled  up 
the  measure  of  their  iniquity,  and  are  become  ripe 
for  ruin."  Persecuting  God's  servants,  fills  the 
measure  as  soon  as  any  thing,  1  Thess.  ii.  15,  16. 
Nay,  they  may  be  easily  made  to  fall  by  their  own 
counsels;  that  which  they  do,  to  secure  themselves, 
and  do  mischief  to  others,  by  the  over-ruling  jirovi- 
dence  of  God,  may  be  made  the  means  of  their 
destruction,  vii.  15. — ix.  15.  He  pleads,  "  '/'hey 
have  rebelled  against  thee:  had  they  been  only  mine 
enemies,  I  could  safely  have  forgiven  them;  but 
they  are  rebels  against  God,  hs  crown  and  dignity; 
they  oppose  his  government,  and  will  not  repent,  to 
give  him  glory,  and  theref  re  I  plainly  foresee  their 
iniin."  His  prayer  for  their  destruction  comes  not  |t 
from  a  spirit  of  revenge,  tint  from  a  spirit  of  pro-  j 
phecy,  by  which  he  foretold.  That  all  who  rebel 
against  God  will  certainly  be  destroyed  by  their 
own  counsels.  Tf  it  be  a  righteous  thing  with  God 
to  recompense  tribulation  to  them  that  trouble  his 
people,  as  we  are  told  it  is,  (2  Thess.  i.  6.)  we  pi'ay 
it  may  be  done,  whenever  we  pray,  Father,  thy 
will  be  done. 

HI.  He  gives  an  account  of  the  people  of  God, 
and  prays  ftr  them,  concluding  with  an  assurance 
of  their  bliss,  which  he  doubted  not  of  his  own  inte- 
rest in.     Observe, 

1.  The  description  he  gives  of  God's  people. 
They  are  the  righteous;  (t.  12.)  for  they  put  their 
trust  in  God,  are  well  assured  of  his  power  and  all- 
sufficiency,  venture  their  all  upon  his  promise,  and 
are  confident  of  his  protection  in  the  way  of  their 
duty;  and  they  love  his  name,  are  well-pleased 
with  all  that  by  which  God  has  made  himself 
known,  and  take  delight  in  their  acquaintance  with 
him.  This  is  true  and  pure  religion,  to  live  a  life 
of  complacency  in  God,  and  dependence  on  him. 

2.  His  prayer  for  them;  "  Let  them  rejoice;  let 
them  have  cause  to  rejoice,  and  hearts  to  rejoice; 
fill  them  with  joy,  with  great  joy  and  unspeakable; 
let  them  shout  for  joy,  with  constant  joy  and  per- 
petual, let  them  ever  shout  for  joy,  with  holy  joy, 
and  that  which  terminates  in  God;  let  them  be  joy- 
ful in  thee,  in  thy  favour,  in  thy  salvation;  not  in  any 
creature.  Let  them  rejoice  because  thou  cover- 
est  them,  or  overshadowest  them,  dwellest  among 
them."  Perhaps  it  is  an  allusion  to  the  pillar  of 
cloud  and  fire,  which  was  to  Israel  a  visible  token 
of  God's  special  presence  with  them,  and  the  spe- 
cial protection  they  were  under.  Let  us  learn  of 
David  to  pray,  not  for  ourselves  only,  but  for  others; 
for  all  good  people,  for  all  that  trust  in  God,  and 
love  his  name,  though  not  in  every  thing  of  our 
mind,  or  in  our  interest.  Let  all  that  are  entitled 
to  God's  promises,  have  a  share  in  our  prayers; 
prace  be  with  all  that  love  Christ  in  sincerity.  This 
IS  to  concur  with  God. 

3.  His  comfort  concerning  them,  v.  12.  There- 
fore he  takes  them  into  his  prayers,  because  they 
are  God's  peculiar  people;  therefore  he  doubts  not 
l)ut  his  prayers  shall  be  heard,  and  they  shall 
always  rejoice;  for,  (1.)  They  are  happy  in  the 
assurance  of  God's  blessing;  Thou,  Lord,  ivilt  bless 
the  righteous;  wilt  command  a  blessing  upon  them. 
Thou  hast  in  thy  word  pronounced  them  blessed, 
and  therefore  wilt  make  them  truly  so.  Those  whom 
thou  biessest,  then  are  blessed  indeed."  (2.)  "Thcv 
are  safe  under  the  pa-otertion  of  thy  favour;  with 
that  thou  wilt  crown  him,"  so  some  read  it;  "  it  is 
liis  honour,  it  will  be  to  him  a  diadem  of  beauty,  and 
make  him  truly  great:  with  that  thou  wilt  compass 
liim,  wilt  surround  him  on  every  side  as  with  a 


shield. "  A  shield,  in  war,  guards  only  one  side 
but  tae  favour  of  God  is  to  the  saints  a  defence  on 
every  side;  like  the  hedge  about  Job,  round  about, 
so  that,  while  they  keep  themselves  under  the  di- 
vine protection,  they  are  entirely  safe,  and  ought  to 
be  entirely  satisfied. 

In  singing  these  verses,  and  praying  them  over, 
we  nuist  l)y  faith  p\it  ourselves  under  God's  gui- 
dance and  care,  and  then  please  ourselves  with  his 
mercy  and  gr.ice,  and  witi\  the  prospect  of  God's 
triiniiphs,  at  hist,  over  all  his  enemies,  and  his  peo- 
ple's ir.umphs  in  him  and  in  his  salvation. 

PSALM  VI. 

David  was  a  weeping  prophet  as  well  as  Jeremiah,  and  this 
psulm  is  one  of  his  lamentations:  either  it  was  penned 
in  a  time,  or,  at  least,  calculated  for  a  time,  of  great 
trouble,  both  outward  and  inward.  Is  any  afflicted? 
Is  any  sick?  Let  him  sin<r  this  psalm.  The  method  of 
this  psalm  is  very  observable,  and  what  we  shall  often 
meet  with.  He  begins  with  doleful  complaints,  but  ends 
with  joyful  praises  ;  like  Hannah,  who  went  to  prayer 
with  a  sorrowful  spirit,  but,  when  she  had  prayed,  went 
her  way,  and  her  countenance  was  no  more  sad.  Three 
things  the  psalmist  is  here  complaining  of ;  I.  Sickness 
of  body.  II.  Trouble  of  mind,  arising  from  the  sense 
of  sin,  the  meritorious  cause  of  pain  and  sickness.  III. 
The  insults  of  his  enemies,  upon  occasion  of  both. 
Now  here,  1.  He  pours  out  his  complaints  before  God, 
deprecates  his  wrath,  and  begs  earnestly  for  the  return  of 
his  favour,  v.  1.  .  7.  2.  He  assures  himself  of  an  an- 
swer of  peace,  shortly,  to  his  full  satisfaction,  t.  8.  .  10. 
This  psalm  is  like  the  book  of  Job. 

To  the  chief  musician  on  JVeginoth  upon  Sheminith. 
A  psalm  of  David. 

LORD,  rebuke  me  not  in  thine  an- 
ger, neither  chasten  me  in  thy  hot 
displeasure.  2.  Have  mercy  upon  me,  O 
Lord  ;  for  I  am  weak  :  O  Loud,  heal  me ; 
for  my  bones  are  vexed.  3.  My  soul  is  also 
sore  vexed :  but  thou,  O  Lord,  how  long  ? 
4.  Return,  O  Lord,  deliver  my  soul :  O 
save  me  for  thy  mercies'  sake.  5.  F'or  in 
death  there  is  no  remembrance  of  thee :  in 
the  grave  who  shall  give  thee  thanks?  6.  f 
am  weary  with  my  gioaning  ;  all  the  night 
make  I  my  bed  to  swim :  I  water  my  couch 
with  my  tears.  7.  Mine  eye  is  consumed 
because  of  gi  ief ;  it  waxeth  old  because  of 
all  mine  enemies. 

These  verses  speak  the  langtiage  of  a  heart  truly 
humbled  under  humbling  providences,  of  a  broken 
and  contrite  spirit  under  great  afflictions,  sent  on 
purpose  to  awaken  conscience,  and  mortify  corrup- 
tion. Those  heap  up  wrath,  who  cry  not  when 
God  binds  them;  but  those  are  getting  ready  for 
mercy,  who,  under  God's  rebukes,  sow  in  tears,  as 
David  does  here. 

Let  us  observe  here, 

L  The  representation  he  makes  to  God  of  his 
grievances;  he  pours  out  his  complaint  before  him: 
whither  else  should  a  child  go  with  his  complaints, 
but  to  his  father.''  1.  He  complains  of  bodily  pain 
and  sickness;  {v.  2.)  My  bones  are  vejred:  his  bones 
and  his  flesh,  like  Job's,  were  touched.  Though 
David  was  a  king,  yet  he  was  sick  and  pained;  his 
imperial  crown  would  not  keep  his  head  from 
aching.  Great  men  are  men,  and  subject  to  the 
common  calamities  of  human  life.  Though  David 
was  a  stout  man,  a  man  of  war  from  his  youth,  yet 
that  will  not  secure  him  from  distempers,  which  will 
soon  make  even  the  strong  men  to  bow  themselves. 
Though  David  was  a  good  man,  yet  neither  will  his 
goodness  keep  him  in  health;  Lord,  behold,  he  ivhor 


PSALMS,  VI. 


21J 


fkou  lovest  is  sick.  Let  this  help  to  reconcile  us 
to  pain  and  sickness,  that  it  has  been  the  lot  of  some 
of  the  best  saints,  and  that  we  are  directed  and  en- 
couraged, by  their  example,  to  show  before  God 
our  trouble  in  that  case,  who  is  for  the  body,  and 
t^kes  cognizance  of  its  ailments.  2.  He  complains 
of  inward  trouble;  My  soul  is  also  sore  veoced;  and 
that  is  much  more  grievous  than  the  vexation  of  tiie 
bones.  The  s/iirit  of  a  man  will  sustain  his  infir- 
mity, if  that  be  in  good  plight;  but,  if  that  be 
wounded,  the  grievance  is  intolerable.  Da\  id's 
sickness  brought  his  sin  to  his  remembrance,  and 
he  looked  upon  it  as  a  token  of  God's  displeasure 
against  him;  that  was  the  vexation  of  his  soul,  that 
made  him  cry,  /  am  iveak,  heal  me.  Ic  is  a  sad 
thing  for  a  man  to  have  his  bones  and  his  soul  vexed 
at  the  same  time;  but  this  has  been  sometimes  the 
lot  of  God's  own  people;  nay,  and  this  completed 
this  complicated  trouble,  that  it  was  continued  upon 
them  a  great  while,  which  is  here  intimated  in 
that  expostulation,  (i^.  3.)  Thou,  O  Lord,  how 
long?  To  the  living  God  we  must,  at  such  a  time, 
apply  ourselves,  who  is  the  only  Physician  both  of 
body  and  mind,  and  not  to  the  Assyrians,  not  to  the 
god  of  Ekron. 

II.  The  impression  which  his  troubles  made  upon 
him.  They  lay  very  heavy;  he  groaned  till  he  was 
weary,  wept  till  he  made  his  bed  toswim,  and  water- 
ed his  couch;  {v.  6.)  wept  till  he  had  almost  wept 
his  eyes  out;  (v.  7.)  Mine  eye  is  consuined  because 
of  grief  David  had  more  courage  and  considera- 
tion than  to  mourn  thus  for  any  outward  affliction ; 
but,  when  sin  sat  heavy  upon  his  conscience,  and 
he  was  made  to  possess  his  iniquities,  when  his  soul 
was  wounded  with  the  sense  of  God  s  wrath,  and 
his  withdrawings  from  him,  then  he  takes  on  thus, 
and  mourns  in  secret,  and  even  his  soul  refuses  to 
be  comforted.  This  not  only  kept  his  eyes  waking, 
but  kept  his  eyes  weeping.  Note  1.  It  has  often  been 
the  lot  of  the  best  men  to  be  men  of  sorrows;  our  Lord 
Jesus  himself  was  so:  our  way  lies  through  a  vale 
of  tears,  and  we  must  accommodate  ourselves  to  the 
temper  of  the  climate.  2.  It  well  becomes  the 
greatest  spirits  to  be  tender  and  to  relent,  under 
the  tokens  of  God's  displeasure.  David,  who  could 
face  Goliath  himself,  and  many  another  threatening 
enemy,  with  an  undaunted  bravery,  yet  melts  into 
tears  at  the  remembrance  of  sin,  and  under  the  ap- 
prehensions of  divine  wrath;  and  it  is  no  diminution 
at  all  to  his  character.  3.  True  penitents  weep  in 
their  retirements.  The  Pharisees  disguised  their 
faces,  that  they  might  appear  unto  men  to  mourn; 
but  David  mourns  in  the  night  upon  the  bed  where 
he  lay,  communing  with  his  own  heart,  and  no  eye 
was  a  witness  to  his  grief,  but  the  eye  of  Him  who 
is  all  eye.  Peter  went  out,  covered  his  face,  and 
wept.  4.  Sorrow  for  sin  ought  to  be  great  sorrow ; 
so  David's  was;  he  wept  so  bitterly,  so  abundantly, 
that  he  watered  his  couch.  5.  The  triumphs  of 
wicked  men,  in  the  sorrows  of  the  saints,  add  very 
much  to  their  grief  David's  eye  waxed  old,  be- 
cause of  his  enemies,  who  rejoiced  in  his  afflictions, 
and  put  bad  constructions  upon  his  tears.  In  this 
great  sorrow,  David  was  a  type  of  Christ,  who 
often  wept,  and  who  cried  out.  My  soul  is  exceed- 
ingly sorrowful,  Heb.  v.  7. 

III.  The  petitions  which  he  offers  up  to  God,  in 
this  sorrowful  and  distressed  state.  1.  That  which 
he  dreads  as  the  greatest  evil,  is,  the  anger  of  God. 
This  was  the  wormwood  and  the  gall  in  the  afflic- 
tion and  the  misery;  it  was  the  infusion  of  this  that 
made  it  indeed  a  bitter  cup;  and  therefore  he  prays, 
{v.  1.)  O  Lord,  rebuke  me  not  in  thine  anger, 
though  I  have  deserved  it,  neither  chasten  me  in  thy 
hot  diifileasure.  He  does  not  pray,  "  Lord,  rebuke 
me  not;  Lord,  chasten  me  not;  for,  as  many  as  God 
.oves,  he  rebukes  and  chastens,  as  a  father  the  son 


in  whom  he  delights.  He  can  bear  the  rebuke  and 
chastening  well  enough,  if  God,  at  the  same  time, 
lift  up  the  light  of  his  countenance  upon  him,  and 
by  his  Spirit  make  him  to  hear  the  joy  and  gl;td- 
ness  of  his  loving-kindness;  the  affliction  of  his 
body  will  be  tolerable,  if  he  have  but  comfort  in  his 
soul.  No  malter  though  sickness  make  his  bones 
ache,  if  God's  wrath  do  not  make  his  heart  ache; 
therefore  his  prayer  is,  "  Lord,  rebuke  me  not  in 
thy  wrath;  let  me  not  lie  under  the  impressions  (  f 
that,  for  that  will  sink  me."  Herein  David  was  a 
type  of  Christ,  whose  sorest  complaint,  in  his  suf- 
ferings, was,  of  the  trouble  of  his  soul,  and  of  tlie 
suspension  of  his  Father's  smiles.  He  never  so 
much  as  whispered  a  complaint  of  the  rage  cf  his 
enemies,  "Why  do  they  crucify  me?"  or  the  un- 
kindness  of  his  friends,  "  Why  do  they  desert  me?" 
But  he  cried  with  a  loud  voice.  My  God,  my  God, 
why  hast  thou  forsaken  me?  Let  us  thus  deprecate 
the  wrath  of  God  more  than  any  outward  trouble 
whatsoever,  and  always  take  heed  of  treasuring  up 
wrath  against  a  day  of  affliction.  2.  That  which 
he  desires  as  the  greatest  good,  and  which  would 
be  to  him  the  restoration  of  all  good,  is,  the  favour 
and  grace  of  God.  He  prays,  (1. )  That  God  would 
pity  him,  and  look  upon  him  with  compassion;  he 
thinks  himself  \ery  miserable,  and  misery  is  the 
proper  object  of  mercy.  Hen(^  he  prays,  "  Have 
mercy  upon  me,  O  Lord;  in  wrath,  remember  mer- 
cy, and  deal  not  with  me  m  strict  justice."  (2.) 
That  God  would  pardon  his  sins;  for  that  is  the 
proper  act  of  mercy,  and  is  ofien  chiefly  intended 
in  that  petition,  Have  mercy  ufiori  me.  (3.)  That 
God  would  put  forth  his  power  for  his  relief:  Lord, 
heal  me,  {v.  2.)  Save  me,  {y.  4.)  speak  the  wrni, 
and  I  shall  be  whole,  and  all  will  be  well."  (4.) 
That  he  would  be  at  peace  with  him;  "  Return,  0 
Lord,  receive  me  into  thy  favour  again,  and  be  re- 
conciled to  me.  Thou  hast  seemed  to  depart  from 
me,  and  neglect  me,  nay,  to  set  thyself  at  a  dis- 
tance, as  one  angry;  but  now,  Lord,  return,  and 
show  thyself  nigh  to  me."  (5.)  That  he  would  es- 
pecially preserve  the  inward  man,  and  the  interests 
of  that,  whatever  becomes  of  the  body;  "  O  Lord, 
deliver  my  soul  from  sinning,  from  sinking,  from 
perishing  for  ever. "  It  is  an  unspeakable  privilege, 
that  we  have  a  God  to  go  to  in  our  afflictions,  and  it 
is  our  duty  to  go  to  him,  and  thus  to  wrestle  with 
him,  and  we  shall  not  seek  in  vain. 

IV.  The  pleas  with  which  he  enforces  his  peti- 
tions; not  to  move  God,  (he  knows  our  cause,  and 
the  true  merits  of  it,  better  than«we  can  state  it, ) 
but  to  move  himself.  1.  He  pleads  his  own  miserv, 
and  that  his  misery  had  continued  long;  "I  am 
weak,  I  am  troubled,  sore  troubled;  O  Lord,  how 
long  shall  I  be  so?"  2  He  pleads  God's  mercy; 
thence  we  take  some  of  our  best  encouragements  In 
prayer;  Save  me,  for  thy  mercies*  sake.  3.  He 
pleads  God's  glory;  {v.  5.)  '  For  in  death  there  is 
no  remembrance  of  thee.  Lord,  if  thou  deliver  me 
and  comfort  me,  I  will  not  only  give  thee  thanks 
for  my  deliverance,  and  stir  up'others  to  join  with 
me  in  these  thanksgivings,  but  I  will  spend  the  new 
life  thou  sh  dt  intrust  me  with,  in  thy  service,  and 
to  thy  glory;  and,  all  the  remainder  of  mv  days,  I 
will  preserve  a  grateful  remembrance  of  thy  fa- 
vours to  me,  and  be  quickened  thereby  in  all  instan- 
ces of  service  to  thee:  but  if  I  die,  I  shall  be  cut 
short  of  that  opportunity  of  honouring  thee,  and 
doing  good  to  others;  for  in  the  grave,  who  will 
give  thee  thanks?"  Not  but  that  separate  souls 
live  and  act,  and  the  souls  of  the  faithful  joyfullv 
remember  God,  and  give  thanks  to  him.  But,  (1.) 
In  the  second  death,  (which,  perhaps,  David,  being 
now  troubled  in  soul  under  the  wrath  of  God,  had 
some  dreadful  apprehensions  of,)  there  is  no  pleas- 
ing remembrance  of  God;  devils  and  damned  spiritj- 


i'l4 


PSALMS,  VII. 


blaspheme  him,  and  do  not  praise  him.  "Lord, 
let  me  not  lie  always  under  this  wrath,  for  that  is 
Sheol,  it  is  Hell  itself,  and  lays  me  under  an  ever- 
lasting disability  to  praise  thee."  They  that  sin- 
cerely seek.  God's  glory,  and  desire  and  delight  to 
praise  him,  may  pray,  in  faith,  "Lord,  send  me 
not  to  that  dreadful  place,  where  there  is  no  devout 
remembrance  of  thee,  nor  any  thanks  given  to 
thee."  (2.)  Even  the  death  of  the  body  puts  an 
end  to  our  opportunity  and  capacity  of  glorifying 
God  in  this  world,  and  serving  the  mterests  of  his 
kinc;dom  among  men,  by  opposing  the  powers  of 
darkness,  and  bringing  many  on  this  earth  to  know 
God,  and  devote  themselves  to  him.  Some  have 
maintained,  that  the  joys  of  the  saints  in  heaven  aie 
more  desirable,  infinitely  more  so,  than  the  comforts 
of  saints  on  earth;  yet  the  services  of  saints  on 
earth,  especially  such  eminent  ones  as  David  was, 
are  more  laudable,  and  redound  more  to  the  glory 
of  the  divine  grace,  than  the  services  of  the  saints 
in  heaven,  who  are  not  employed  in  maintaining  the 
var  against  sin  and  Satan,  nor  in  edifying  the  body 
of  Christ.  Courtiers  in  the  royal  presence  are  niost 
happy,  but  soldiers  in  the  field  are  more  useful;  and 
therefore  we  may,  with  good  reason,  pray,  that,  if 
it  be  the  will  of  God,  and  he  has  any  further  work 
for  us  or  our  friends  to  do  in  this  world,  he  will  yet 
spare  us,  or  them,  t*  serve  him.  To  depart  and  be 
with  Christ,  is  most  happy  for  the  saints  themselves; 
but  for  them  to  abide  in  the  flesh,  is  more  profita- 
ble for  the  church.  This,  David  had  an  eye  to, 
when  he  pleaded  this,  In  the  grave,  who  shall  give 
thee  (hanks?  xxx.  9. — Ixxxviii.  10. — cxv.  17.  Isa. 
xxxviii.  18.  And  this,  Christ  had  an  eye  to,  when 
he  said,  /  firay  not  that  thou  shouldest  take  them 
out  of  the  ivorld. 

We  should  sing  these  verses  with  a  deep  sense  of 
ttie  terrors  of  God's  wrath,  which  we  should  there- 
f')i-e  dread  and  deprecate  above  anything;  and  with 
thankfulness,  if  this  be  not  our  condition,  and  com- 
passion to  those  who  are  thus  afflicted:  if  we  be  thus 
troubled,  let  it  comfoi  t  us,  tliat  our  case  is  not  with- 
out precedent,  nor,  if  we  humble  ourselves  and 
pray,  as  David  did,  shall  it  be  long  without  redress. 

8.  Depart  from  me,  all  ye  workers  of 
iniquiLy  :  for  the  Lord  hath  heard  the  voice 
of  my  weeping.  9.  The  L'mid  hath  heard 
my  supplication ;  the  Lor  d  will  receive 
my  prayer.  10.  Let  all  mine  enemies  be 
ashamed  and  sore-vexed :  let  them  retnrn 
and  be  ashamed  suddenly. 

Whit  a  sudden  change  is  here  for  the  better! 
He  that  was  groaning,  and  weeping,  and  giving  up 
all  for  gone,  (i^.  6,  7.)  here  looks,  ar.d  speaks,  \  ery 
pleasantly.  Having  made  his  requests  known  to 
God,  and  lodged  his  case  with  him,  he  is  very  con- 
fident the  issue  will  be  good,  and  his  sorrow  turned 
into  jpy. 

1.  He  distinguishes  himself  from  the  wicked  and 
ungodly,  and  fortifies  himself  against  tlieir  insults; 
{v.  8.)  Defiart  from  me,  all  ye  workers  ofinic/uUit. 
When  he  was  in  the  depth  of  his  distress,  (1.)  He 
WHS  afraid  that  God's  wrath  against  him  would  gi\  e 
hi  n  his  portion  with  the  workers  of  iniquity;  but 
now  that  this  cloud  of  melancholv  was  blown  o\  er, 
he  is  assured  that  his  soid  shall  not  lie  gathered  with 
sinners,  for  thev  are  not  his  people:  he  l)egan  to 
suspect  himself  to  be  one  of  them,  because  of  the 
heavy  pressures  of  God's  wrath  ui)nii  him;  but  now 
that  all  his  fears  are  silenced,  he  bids  them  depart, 
Wiowing  that  his  lot  is  amnng  the  chosen.  (2.) 
The  workers  of  iniquity  had  te  ised  lum,  and  taunt- 
ed liim,  and  asked  him,  "Where  was  thy  God?" 
triumphing  in  his  despondency  and  despair;  but  now 


he  had  wherewith  to  answer  them  that  reproached 
him,  for  God  was  about  to  return  in  mercy  to  him, 
had  now  comforted  his  spirit,  and  would  shortly 
complete  his  deliverance.  (3.)  Perhaps  they  had 
tempted  him  to  do  as  they  did,  to  quit  his  religion, 
and  betake  hiniself  for  ease  to  the  pleasures  of  sin. 
But  now,  "Depart  from  me,  I  will  never  lend  an 
ear  to  your  counsel;  you  would  have  had  me  to 
curse  God  and  die,  but  I  will  bless  him  and  live." 
This  good  use  we  should  make  of  God's  mercies  to 
us,  we  should  thereby  have  our  resolution  strength- 
ened never  to  have  any  thing  more  to  do  with  sin 
and  sinners.  David  was  a  king,  and  he  takes  this 
occasion  to  renew  his  purpose  of  using  his  power 
for  the  suppression  of  sin,  and  the  reformation  ot 
manneis,  Ixxv.  4. — ci.  3.  When  God  has  done 
great  things  for  us,  that  should  put  us  upon  study 
ing  wliat  we  shall  do  for  him.  Our  Lord  Jesii? 
seems  to  borrow  these  words  from  the  mouth  of  his 
father  Da\  id,  when,  having  all  judgment  committed 
to  him,  he  shall  say.  Depart  from  me,  all  ye  "work- 
ers of  iniquity,  (Luke  xiii.  27.)  and  so  teaches  us 
to  say  now,  cxix.  115. 

2.  He  assures  himself  that  God  was,  and  would 
be,  propitious  to  him,  notwithstanding  the  present 
intimations  of  wrath  which  he  was  under.  (1.)  He 
is  confident  of  a  gracious  answer  to  this  prayer 
which  he  is  now  making.  While  he  is  yet  speak- 
ing, he  is  aware  that  God  hears,  (as  Isa.  Ixv.  24. 
Dan.  ix.  20.)  and  therefore  speaks  of  it  as  a  thing 
done,  and  repeats  it  with  an  air  of  triumph,  "The 
Lord  hath  heard,"  and  again,  "The  Lord  hath 
heard."  By  the  workings  of  God's  grace  upon  his 
heart,  he  knew  his  prayer  was  graciously  accepted, 
and  therefore  did  not  doubt  but  it  would,  in  due 
time,  be  eflFectually  answered.  His  tears  had  a 
voice,  a  loud  voice,  in  the  ears  of  the  God  of  mercy; 
1'he  Lord  has  heard  the  voice  of  my  weeping;  silent 
tears  are  not  speechless  ones:  his  prayers  were 
cries  to  God;  *'The  Lord  has  heard  the  voice  of  my 
supplication,  has  put  his  Fiat — Let  it  he  doiie,  to 
my  petitions,  and  so  it  will  appear  shoi-tlv."  (2.) 
Thence  he  infers  the  like  favourable  audience  of 
all  his  other  prayers;  "  He  has  heai'd  the  voice  of 
my  supplication,  and  therefore  he  will  receive  mv 
prayer;  for  he  gives,  and  does  not  upbraid  with 
former  grants." 

3.  He  either  prays  for  the  conversif  n,  or  predicts 
the  destruction,  of  his  enemies  and  persecutors,  v. 
10.  (1.)  It  may  veiy  well  l)e  taken  as  a  prayer  for 
their  conversion;  "Let  them  all  be  ashamed  of  the 
opposition  they  ha\e  given  me,  and  the  censures 
they  have  passed  upon  me.  Let  them  be  (as  all 
tj'ue  penitents  are)  vexed  at  themselves  for  their 
own  folly;  let  them  return  to  a  better  tamper  and 
disposition  of  mind,  and  let  them  be  ashamed  of 
what  thev  have  done  against  me,  and  take  shame 
to  themselves."  (2.)  If  they  be  not  conxerted,  it 
is  a  prediction  of  their  confusion  and  ruin.  They 
shall  be  ashamed  and  sore-vexed,  (so  it  may  be 
read,)  and  that  justly;  they  rejoiced  that  David 
was  vexerl,  (v.  2,  3.)  and  therefore, 'as  usually,  it 
returns  upon  themselves,  they  also  shall  be  sore- 
vexed.  Thev  that  will  not  gi\  e  glory  to  God,  shall 
have  their  faces  filled  with  everlasting  shame. 

In  singing  this,  and  praying  over  it,  we  must  give 
glory  to  Grd,  as  a  CJofl  leady  to  hear  prayer,  must 
own  his  goodness  to  us  in  hearing  our  prayers,  and 
must  encourage  ourselves  to  wait  upon  him,  and  to 
trust  in  him,  in  the  greatest  straits  and  difficulties. 

PSALM  VIL 

It  appears  br  the  title,  that  this  psalm  was  penned  with 
rnforenre  to  the  malicious  imputations  ihaf  David  was 
iinjustlv  laid  under  h\-  some  of  his  enemies.  Reing  thus 
wronted.  1.  H"  applies  hMHTlf  to  Ood  for  favour,  v.  I, 
2.     il.  He  appeals  lo  God  concerning  his  innocency  as 


PSALMS,  VII. 


SI  5 


to  those  things  whereof  he  was  accused,  v.  3.  .5.     III. 

He  prays  to  God  to  plead  his  cause,  and  judge  ibr  him 
against  his  persecutors,  v.  6.  .9.  IV.  He  expresses  liis 
confidence  in  God,  that  he  would  do  so,  and  would  re- 
turn the  mischief  upon  the  head  of  those  that  designed  it 
against  him,  v.  10..  16.  V.  He  promises  to  give  God 
the  glory  of  his  deliverance,  v.  17.  In  this,  David  was  a 
type  of  Christ,  who  was  himself,  and  slill  is,  in  his  mem- 
bers, thus  injured,  but  will  certainly  be  righted  at  last. 

S/iiggaion  of  David,  which  he  sang  unto  the  Lord, 
concerning  the  words  of  Cush  the  Benjamite. 

LOilD  my  God,  in  ihee  do  I  put 
my  trust :  save  mc  from  all  them 
that  persecute  me,  and  deliver  me ;  2. 
Lest  he  tear  my  soul  like  a  lion,  rendmg  it 
in  pieces,  while  there  is  none  to  deliver.  3. 
O  Lord  my  God,  if  i  have  done  this,  if 
there  be  iniquity  in  my  hands ;  4.  If  I  have 
rewarded  evil  unto  him  that  was  at  peace 
with  me ;  (yea,  I  have  delivered  him  that 
without  cause  is  mine  enemy ;)  5.  Let  the 
enemy  persecute  my  soul,  and  take  itj  yea, 
let  him  tread  down  my  life  upon  the  earth, 
and  lay  mine  honour  in  the  dust.  Selah. 
6.  Arise,  O Lord,  in  thine  anger;  hft  U}j 
thyself,  because  of  the  rage  of  mine  ene- 
mies; and  awake  for  me  ^o  the  judgment 
that  thou  hast  commanded.  7.  So  shall 
the  congregation  of  the  people  compass  thee 
about:  for  their  sakes,  therefore,  return 
thou  on  high.  8.  The  Lord  shall  judge 
tlie  people:  judge  me,  O  Lord,  according 
to  my  righteousness,  and  according  to  mine 
integrity  that  is  in  me.  9.  O  let  the  wick- 
edness of  the  wicked  come  to  an  end ;  but 
establish  the  just :  for  the  righteous  God 
trieth  the  hearts  and  reins. 

Shiggaion  is  a  song  or  fisalm;  the  word  is  used  so 
only  here  and  Hab.  iii.  1.  A  wandering  song,  so 
sonr.v:  the  matter  and  composition  of  the  several 
parts  being  different,  but  artificiHlly  put  together. 
A  charming  song,  soothers;  very  delightful.  David 
not  only  penned  it,  but  sang  it  himself  in  a  devout  re- 
ligious manner  unto  the  Lord,  concerning  the  words 
or  affairs  of  Cush  the  Benjamite,  that  is,  of  Saul 
himself,  whose  barbarous  usage  of  David  bespoke 
him  rather  a  Cushite,  or  Ethiopian,  than  a  true- 
born  Israelite.  Or,  more  likely,  it  was  some  kins- 
man of  Saul,  named  Cush,  who  was  an  inveterate 
enemy  to  David,  misrepresented  him  to  Saul  as  a 
traitor,  and  (which  was  unnecessary)  exasperated 
Saul  against  him;  one  of  those  children  of  men, 
children  of  Belial  indeed,  whom  David  complains 
of,  (1  Snm.  xxvi.  19.)  that  made  mischief  between 
liim  and  Saul.  Da\  id,  thus  basely  abused,  has  re- 
course to  the  Lord:  the  injuries  men  do  us,  should 
drive  us  to  God,  for  to  him  we  may  commit  our 
cause.  Nay,  he  sings  to  the  Lord,  his  spirit  was 
not  ruffled  by  it,  nor  cast  down,  but  so  composed 
and  cheerful,  that  he  was  still  in  tune  for  sacred 
songs,  and  it  did  not  occasion  one  jarring  string  in 
his  harp .'i..  Thus  let  the  injuries  we  receive  from 

/men,  instead  of  provoking  our  passions,  kindle  and 
excite  our  devotions.     In  these  verses, 

'  I.  He  puts  himself  under  God's  protection,  and 
fi'.es  to  him  for  succour  and  shelter;  (t».  1.)  "Lord, 
9a  ve  me,  and  deliver  me  from  the  power  and  malice 
of  all  them  that  persecute  me,  tliat  they  may  not 
have  their  will  against  me."     He  pleads,    1.  His 


relation  to  God.  "Thou  art  my  God,  and,  there 
fere,  whither  else  should  I  go  but  to  thee?  Thou 
art  my  Ciod,  and  therefore  my  Shield;  (Gen.  xv. 
1. )  my  God,  and  therefore  I  am  one  of  thy  servants, 
who  may  expect  to  be  protected."  2.  His  confi- 
dence in  God;  "Lord,  save  me,  fori  depend  upon 
thee;  in  thee  do  I  put  my  trust,  and  not  in  any  arm 
of  flesh."  Men  of  honour  will  not  fail  those  that 
repose  a  trust  in  them,  especially  if  they  themselves 
have  encouraged  them  to  do  so:  whicli  is  our  case. 
3.  The  i-age  and  malice  of  his  enemies,  and  the  im- 
minent danger  lie  was  in  of  being  swallowed  up 
by  them;  "Lord,  save  me,  or  I  am  gone;  he  will 
tear  my  soul  like  a  lion  tearing  his  prey;"  with  so 
mucii  pride,  and  pleasure,  and  power,  so  easily,  so 
cruelly.  St.  Paul  compares  Nero  to  a  lion,  (2  Tim. 
iv.  17.)  as  David  here  compares  Saul.  4.  The 
failure  of  all  other  helpers;  "Lord,  be  thou  pleased 
to  deliver  me,  for  otherwise  there  is  none  to  deli- 
ver," x>.  2.  It  is  the  glory  of  God  to  help  the  help- 
less. 

II.  He  makes  a  solemn  protestation  of  his  inno- 
cenoy,  as  to  those  things  whereof  he  was  accused, 
and  by  a  dreadful  imprecation  appeals  to  God,  the 
Searcher  of  hearts,  concerning  it,  v.  3'  -5.  Observe, 
in  general,  1.  When  we  are  falsely  accused  by 
men,  it  is  a  great  comfort,  if  our  own  consciences 
acquit  us. 

Hicmurus  aheneus  esto. 

Nil  conscire  sibi. • 

Be  this  thy  brazen  bulwark  of  defence, 
Still  to  iirescrve  thy  conscious  innocence. 

Happy  indeed,  when  not  only  they  cannot  prove 
their  calumnies,  (Acts  xxiv.  13.)  but  when  our 
hearts  can  disprove  them,  to  our  own  satisfaction. 
2.  God  is  the  Patron  of  wronged  innocency.  David 
had  no  court  on  earth  to  appeal  to;  his  prince,  who 
should  have  righted  him,  was  his  sworn  enemy; 
but  he  had  the  court  of  heaven  to  fly  to,  and  a 
righteous  Judge  there,  whom  he  could  call  his  God. 
And  here  see, 

(1.)  What  the  indictment  is,  which  he  pleads  not 
guilty  to.  He  was  charged  with  a  traitorous  design 
against  Sml's  crown  and  life,  that  he  compassed 
and  imagined  to  depose  and  murder  him,  and,  in 
order  to  that,  levied  war  against  him.  This  he 
utterly  denies:  he  never  did  this,  there  was  no  ini- 
quity of  this  kind  in  his  hand,  (v.  3.)  he  abhorred 
the  thought  of  it.  He  never  rewarded  evil  to  Saul, 
when  he  was  at  peace  with  him,  nor  to  any  other, 
V.  4.  Nay,  as  some  think  it  should  be  rendered, 
he  never  rendered  evil  for  evil,  never  did  them 
mischief  that  had  injured  him. 

(2. )  What  evidence  he  produces  of  his  innocency: 
it  is  hard  to  prove  a  negative,  and  yet  this  was  a 
negative  whicli  David  could  produce  very  good 
proof  of;  (f.  4.)  I  have  delivered  him  that  without 
cause  is  mine  enemy.  By  this  it  appeared,  beyond 
contradiction,  that  David  had  no  design  against 
Saul's  life — that,  once  and  again.  Providence  so  or- 
dered it,  that  Saul  lay  at  his  mercy,  and  there  were 
those  about  him,  tliat  would  soon  have  dispatched 
him,  but  David  generously  and  conscientiously  pre- 
vented it,  when  he  cut  off  his  skirt,  (1  Sam.  xxiv. 
4.)  and  afterward,  when  he  took  away  his  sfiear, 
(1  Sam.  xxvi.  12.)  to  attest  for  him  what  he  could 
have  done.  Saul  himself  owned  both  these  to  be 
undeniable  proofs  of  David's  integrity  and  good  af- 
fection to  him.  If  we  render  good  for  evil,  and  deny 
ourselves  the  gratifications  of  our  passion,  it  may 
turn  to  us  for  a  testimony,  more  than  we  think  of, 
another  day. 

(3.)  What  doom  he  would  submit  to,  if  he  were 
guilty;  {v.  5.)  Let  the  enemy  persecute  mij  soul  to 
the  death;  and  my  good  name  when  I  am  gone,  let 
him  lay  my  honour  in  the  dust.  This  intimates, 
[1.]  That,  if  he  had  been  indeed  injurious  to  others. 


il6 


PSALMS,  VIT. 


he  had  reason  to  expect  that  they  would  repay  him 
in  the  s.ime  coin.  He  that  has  his  hand  against 
every  man,  must  count  upon  it  that  every  man's 
hand  will  be  agninst  him.  [2.]  That,  in  that  case, 
he  could  not  with  any  confidence  go  to  God,  and 
beg  of  him  to  deliver  him,  or  plead  his  cause.  It  is 
a  presumptuous,  dangerous,  thing  for  any  that  are 
guilty,  and  suffer  justly,  to  appeal  to  God,  as  if  they 
were  innocent,  and  suffered  wrongfully;  such  must 
humble  themselves,  and  accept  the  punishment  of 
their  iniquity,  and  not  expect  that  the  righteous 
God  will  patronise  their  unrighteousness.  [3.] 
That  he  was  abundantly  satisfied  in  himself,  con- 
cerning his  innocency;  it  is  natural  to  us  to  wish 
well  to  ourselves;  and  therefore,  a  curse  to  our- 
selves, if  we  swear  falsely,  has  been  thought  as 
awful  a  form  of  swearing  as  any  other.  With  such 
an  oath,  or  imprecation,  David  here  ratifies  the  pro- 
testation of  his  innocency,  which  yet  will  not  justify 
us  in  doing  the  like  for  every  light  and  trivial  cause; 
for  the  occasion  here  was  important. 

III. .  Having  this  testimony  of  his  conscience  con- 
ceiTiing  his  innocency,  he  humbly  prays  to  God  to 
appear  for  him  against  his  persecutors,  and  backs 
every  petition  with  a  proper  plea,  as  one  that  knew 
how  to  order  his  cause  before  God. 

1.  He  prays  that  God  would  manifest  his  wrath 
against  his  enemies,  and  pleads  their  wrath  against 
him ;  '•  Lord,  they  are  unjustly  angry  at  me,  be  thou 
justly  angry  with  them,  and  let  them  know  that 
thou  art  so,  v.  6.  In  thine  anger  lift  up  thyself  to 
the  seat  of  judgment,  and  make  thy  power  and 
justice  conspicuous,  because  of  the  rage,  the  furies, 
the  outrages,  (the  word  is  plural,)  of  mine  ene- 
mies." Those  need  not  fear  men's  wrath  against 
tliem,  who  have  God's  wrath  for  them.  Who  knows 
the  flower  of  his  anger? 

2.  He  prays  that  God  would  plead  his  cause; 
Awake  for  me  to  judgment;  let  my  cause  have  a 
hearing  to  the  judgment  which  thou  hast  command- 
ed. That  speaks,  (1.)  The  divine  power;  as  he 
blesses  effectually,  and  is  therefore  said  to  command 
the  blessing,  so  he  judges  effectually,  and  is  there- 
fore said  to  command  the  judgment,  which  is  such 
as  none  can  countermand;  for  it  certainly  carries 
execution  along  with  it.  (2.)  The  divine  purpose 
and  promise;  "  It  is  the  judgment  which  thou  hast 
determined  to  pass  upon  all  the  enemies  of  thy  peo- 
ple. Thou  hast  commanded  the  princes  and  judges 
of  the  earth  to  right  the  injured,  and  vindicate  the 
oppressed;  Lord,  awaken  thyself  to  that  judgment." 
He  that  loves  righteousness,  and  requires  it  in  others, 
will,  no  doubt,  execute  it  himself.  Though  he  seem 
to  connive  at  wrong,  as  one  asleep,  he  will  awake  in 
due  time,  (Ixxviii.  65.)  and  will  make  it  to  appear 
that  the  delays  were  no  neglects.  He  prays,  {v.  7. ) 
"  Return  thou  on  high,  maintain  thine  own  autho- 
rity, resume  thy  roval  throne  of  which  they  ha\e 
despised  the  sovereignty,  and  the  judgment-seat  of 
which  they  have  despised  the  sentence.  Return  on 
high,  visibly,  and  in  the  sight  of  all,  that  it  may  be 
universally  acknowledged  that  Heaven  itself  owns 
and  pleads  David's  cause."  Some  make  this  to 
point  at  the  resurrection  and  ascension  of  Jesus 
Christ,  who,  when  he  returned  tohe.aven,  (returned 
on  high  in  his  exalted  state,)  had  all  judgment  com- 
mitted to  him.  Or,  it  may  refer  to  his  second  com- 
ing, when  he  shall  return  on  high  to  this  world,  to 
execute  judgment  upon  all.  This  return  his  injured 
people  wait  for,  ancl  pray  for,  and  to  it  they  appeal 
from  the  unjust  censures  of  men.  He  prays  again, 
(7;.  8.)  "Judge  me,  judge  for  me,  give  sentence  on 
mv  side." 

To  enforce  this  suit,  [  1.  ]  He  pleads  that  his  cause 
was  now  brought  into  tne  proper  court;  The  Lord 
shall  judge  the  fieofile,  v,  8.  It  is  his  place;  it  is 
his  promise.    God  is  the  judge;  "  Therefore,  Lord, 


judge  me."  He  is  the  Judge  of  all  the  earth,  tind 
therefore,  no  doubt,  he  shall  do  right,  and  all  will 
be  obliged  to  acquiesce  in  his  judgment.  [2.]  He 
insists  upon  his  integrity  as  to  all  the  matters  m 
\  ariance  between  him  and  Saul,  and  desires  only  to 
be  judged,  in  tliis  matter,  according  to  his  righteous- 
ness, and  the  sincerity  of  his  heart  in  all  ihe  steps 
he  had  taken  toward  his  preferment.  [3.]  He 
foretells  that  it  would  be  much  for  the  glory  of  God, 
and  the  edification  and  comfort  of  his  people,  if  God 
would  appear  for  him;  "  So  shall  the  congregation 
of  the  fieofile  compass  thee  about;  therefore  do  it  for 
their  sakes,  that  they  may  attend  thee  with  their 
praises  and  services  in  the  courts  of  thine  house. " 
First,  They  will  do  it  of  their  own  accord.  God's 
appearing  on  David's  behalf,  and  fulfilling  his  pro- 
mise to  him,  would  be  such  an  instance  of  his  righte- 
ousness, goodness,  and  faithfulness,  as  would  greatly 
enlarge  ihe  hearts  of  all  his  faithful  worshippers, 
and  fill  their  mouths  with  praise.  David  was  the 
darling  pi  his  country,  especially  of  all  the  good  peo- 
ple in  it;  and  therefore  when  they  saw  him  in  a  fair 
way  to  the  throne,  they  would  gi-eatly  rejoice,  and 
give  thanks  to  God;  crowds  of  them  would  attend 
his  footstool  with  their  praises  for  such  a  blessing  to 
their  land.  Secondly,  If  David  come  into  power, 
as  Ciod  had  promised  him,  he  will  take  care  to 
bring  people  to  church,  by  his  influence  upon  them, 
and  the  ark  shall  not  be  neglected,  as  it  was  in  the 
days  of  Saul,  1  Cliron.  xiii.  3. 

3.  He  prays,  in  general,  for  the  conversion  of 
sinners,  and  the  establishment  of  saints;  {y.  9.) 
"  0  let  the  wickedness,  not  only  of  my  wicked  ene 
mics,  but  of  all  the  wicked,  come  to  an  end;  but  es- 
tablish the  just. "  Here  are  two  things  which  every 
one  of  us  must  desire,  and  may  hope  for.  (1.)  The 
period  of  sin;  that  it  may  be  brought  to  an  end  in 
ourselves  and  others.  When  corruption  is  morti- 
fied, when  every  wicked  way  and  thought  are  for- 
saken, and  the  stream  which  ran  violently  toward 
the  world  and  the  flesh,  is  driven  back,  and  runs 
toward  God  and  heaven,  then  the  wickedness  of  the 
wicked  coines  to  an  end.  When  there  is  a  general 
reformation  of  manners,  when  atheists  and  profane 
are  convinced  and  con\  erted,  when  a  stop  is  put  to 
the  spreading  of  the  infection  of  sin,  so  that  evil  men 
proceed  no  further,  their  folly  being  made  manifest; 
when  the  wicked  designs  of  the  cliurch's  enemies 
are  baffled,  and  their  power  broken,  and  the  man 
of  sin  is  destroyed;  then  the  wickedness  of  the  wick- 
ed comes  to  an  end.  And  this  is  tliat  which  all  that 
love  God,  and,  for  his  sake,  hate  evil,  desire  and 
pray  for.  (2.)  The  perpetuity  of  righteousness; 
out  establish  the  just.  As  we  pray  tliat  the  bad  maybe 
made  good,  so  we  pray  that  the  good  may  be  made 
better,  that  they  may  not  be  seduced  by  the  wiles 
of  the  wicked,  nor  shocked  by  their  malice;  that 
they  may  be  confirmed  in  their  choice  of  the  ways 
of  God,  and  in  their  resolution  to  perscxere  therein; 
may  be  firm  to  the  interests  of  God  and  religion,  and 
zealous  in  their  endeavours  to  bring  the  wickedness 
of  the  wicked  to  an  end.  His  plea  to  enf  rce  this 
petition  is,  For  the  righteous  God  trieth  the  hearts 
and  the  reins;  and  therefore  he  knows  the  secret 
wickedness  of  the  wicked,  and  knows  how  to  bring 
it  to  an  end:  and  the  secret  sincerity  of  the  just  he 
is  witness  to,  and  has  secret  ways  of  establishing.  _, 
/■  As  far  as  we  have  the  testimony  of  an  unbiassed  "^ 
'conscience  for  us,  that  in  any  instance  we  are 
wronged  and  injuriously  reflected  on,  we  may,  in 
singing  these  \  erses,  lodge  our  appeal  with  the 
righteous  God,  and  be  assured  that  lie  will  own  our 
righteous  cause,  and  will  nne  day,  in  the  last  day  at 
furthest,  bring  forth  our  integrity  as  the  light.^^^-^ 

10.  My  defence  is  of  God,  which  saveth 
the  upright  in  heart.     1 1 .  God  judgeth  the 


PSALMS,  ViL 


St? 


righteous,  and  God  is  angiy  loitli  the  ivicked 
everyday.  12.  If  he  turn  not,  he  will  whet 
his  sword ;  he  hath  bent  his  bow,  and  made 
it  ready.  13.  He  hatli  also  prepared  for 
him  the  instruments  of  death  ;  he  ordaineth 
Iiis  arrows  against  tlie  persecutors.  14.  Be- 
hold, he  travaileth  with  iniquity,  and  hath 
conceived  mischief,  and  brought  forth  false- 
hood. 1 5.  He  made  a  pit,  and  digged  it, 
and  is  fallen  into  the  ditch  ic/iich  he  made. 
16.  His  mischief  shah  *eturn  upon  his  own 
head,  and  his  violent  dealing  shall  come 
down  upon  his  own  pate.  1 7.  I  will  praise 
the  LvjiiJ)  according  to  his  righteousness; 
and  will  sing  praise  to  the  name  of  the'LoRD 
most  high. 

David,  having  lodged  his  appeal  with  God  by 
prayer  and  a  solemn  profession  of  his  integrity,  in 
the  former  part  of  the  psalm,  in  this  latter  part 
does,  as  it  were,  take  out  judgment  upon  the  ap- 
peal, l)y  faith  in  the  word  of  God,  and  the  assurance 
it  gi\  es  of  the  happiness  and  safety  of  the  righteous, 
and  the  certain  destruction  of  wicked  people  that 
continue  impenitent. 

I.  David  is  confident  that  he  shall  find  God  his 
powerful  Protector  and  Saviour,  and  the  Patron  of 
nis  oppressed  innocency;  {v.  10.)  ''  Afy  defence  is 
of  God.  Not  only,  God  is  my  Defender,  and  I  shall 
find  him  so,  but  I  look  f  jr  defence  and  safety  in  no 
other;  my  hope  for  shelter  in  a  time  of  danger  is 
placed  in  God  alone;  if  I  have  defence,  it  must  be 
of  God."  My  shield  is  ufion  God,  so  some  read  it; 
tiiere  is  that  in  God  which  gives  an  assurance  of 
protection  to  all  that  are  his.  His  name  is  a  strong 
tower,  Piov.  xviii.  10.  Two  things  David  builds 
this  confidence  upon.  1.  The  particular  f.i\our 
God  has  for  all  that  are  sincere;  He  saves  the  ufi- 
right  in  heart,  saves  them  with  an  everlasting  sal- 
vation, and  therefore  w'lW  fireserve  them  to  his  hea- 
venly kingdom;  he  saves  them  out  of  their  present 
troubles,  as  far  as  is  good  for  them;  their  integrity 
and  uprightness  will  preserve  them.  The  upright 
in  heart  are  safe,  and  ought  to  think  themselves  so, 
under  the  di\iiie  protection.  2.  The  general  re- 
spect he  has  for  justice  and  equity;  Godjudgeth  the 
righte  us;  he  owns  every  righteous  cause,  and  will 
maintain  it  in  every  righteous  man,  and  will  protect 
him.  God  is  a  righteous  Judge,  so  some  read  it, 
who  not  only  doeth  righteousness  himself,  but  will 
take  care  that  righteousness  be  done  by  the  children 
of  men,  and  will  avenge  and  punish  all  unrighteous- 
ness. 

II.  He  is  no  less  confident  of  the  destruction  of 
all  his  wicked  persecutors,  even  as  many  of  them  as 
would  not  refient,  to  give  glory  to  God.  He  reads 
their  doom  here,  for  then'  good,  if  possible,  that 
they  might  cease  from  their  enmity;  or,  however, 
for  his  own  comfort,  that  he  might  not  be  afraid  of 
them,  nor  aggrieved  at  their  prosperity  and  success 
for  a  time.  He  goes  into  tlie  sanctuary  of  God,  and 
there  undei-st  mds,  1.  That  they  are  children  of 
wrath;  they  are  not  to  be  en\ied,  for  God  is  angry 
with  them,  is  a?igry  with  the  wicked  ez'ery  day. 
They  are  every  day  doing  that  which  is  provoking 
to  him,  and  he  resents  it,  and  treasures  it  up  against 
the  day  of  wrath.  As  his  mercies  are  new  every 
morning  toward  his  people,  so  his  anger  is  new 
every  morning  against  the  wicked,  upon  the  fresh 
occasions  given  for  it  by  their  renewed  transgres- 
sions. God  is  angry  with  the  wicked,  even  in  the 
merriest  and  most  prosperous  of  their  days,  even  in 

Vol.  III.— 2  E 


the  days  of  their  devotion:  for  if  they  be  suffered 
to  prosper,  it  is  in  wrath;  if  they  pray,  their  \  ei-y 
prayers  are  an  abomination.  The  wrath  (.f  God 
abides  upon  them,  (John  iii.  36.)  and  continual  ad- 
ditions are  made  to  it.  2.  That  they  are  children 
of  death,  as  all  the  children  of  wrath  are;  sons  of 
perdition,  marked  out  for  ruin.  See  their  destruc- 
tion: 

(1.)  God  will  destroy  them ;  the  destruction  they 
are  resers  ed  for  is,  destruction  from  the  Almighty, 
which  ought  to  be  a  terror  to  e\  ery  one  of  us,  for  it 
comes  from  iha'wrath  of  God,  v.  13,  14.  It  is  here 
intimated,  [1.]  That  the  destruction  of  sinners  may 
be  prevented  by  their  conversion,  for  it  is  threaten- 
ed, with  that  proviso;  If  he  turn  not  from  his  evil 
way,  if  he  do  not  let  fall  his  enmity  against  the  peo- 
ple of  God,  then  let  him  expect  it  will  be  his  ruin; 
but  if  he  turn,  it  is  implied  that  his  sins  shall  be 
pardoned,  and  all  shall  be  well.  Thus  even  the 
threatenings  of  wrath  are  introduced  with  a  gra- 
cious implication  of  mercy,  enough  to  justify  God  for 
ever  in  the  destruction  of  them  that  perish;  they 
might  have  turned  and  lived,  but  they  chose  ra- 
ther to  go  on  and  die,  and  their  blood  is  therefore 
upon  their  own  heads.  [2.]  That  if  it  be  not  thus 
prevented  by  the  conversion  of  the  sinner,  it  will  be 
prepared  for  him  by  the  justice  of  God.  In  gene 
ral,  {v,  13.)  He  has  fire  flared  for  him  the  instru 
ments  of  death,  of  all  that  death  which  is  the  wages 
of  sin.  If  God  will  slay,  he  will  not  want  instru 
ments  of  death  for  any  creature;  even  the  least  and 
weakest  may  be  made  so  when  he  pleases.  First, 
Here  is  a  variety  of  instruments,  all  which  breathe 
threatenings  and  slaughter.  Here  is  a  sword  which 
wounds  and  kills  at  hand,  a  bt)w  and  arrows  which 
wound  and  kill  at  a  dist:mce,  those  who  think  to  get 
out  of  the  reach  of  God's  vindictive  justice.  If  the 
sinner  Jiiis  from  the  iron  weafion,  yet  the  bow  of 
steel  shall  strike  him  through.  Job  xx.  24.  Secondly, 
These  instruments  of  death  are  all  said  to  be  made 
ready;  God  has  them  not  to  seek,  but  always  at 
\\7mA;  judg7nents  are  firepared  for  scorners;  To- 
fihet  in  firefiarid  of  old.  Thirdly,  While  God  is 
preparing  his  instruments  of  death,  he  gives  the 
sinners  timely  warning  of  their  danger,  and  space 
to  repent  and  prevent  it.  He  is  slow  to  punish,  and 
long-suffering  to  us-ward,  not  willing  that  any 
should  perish.  Fourthly,  The  longer  the  destruc- 
tion is  delayed  to  give  time  for  repentance,  the  sorer 
will  it  be,  and  the  heavier  will  it  fall,  and  lie  for 
evei,  if  that  time  be  not  so  improved,  while  God  is 
waiting;  the  sword  is  in  the  whetting,  and  the  bow 
in  the  drawing.  Fifthly,  The  destruction  of  im- 
penitent sinners,  though  it  come  slowly,  yet  comes 
surely;  for  it  is  ordained,  they  are  of  old  ordained  to 
it.  Sixthly,  Of  all  sinners,  persecutors  ai  e  set  up  as 
the  fairest  marks  of  divine  wrath;  against  them, 
more  than  any  other,  God  has  ordained  his  arrows. 
They  set  God  at  defiance,  but  cannot  set  themselves 
out  of  the  reach  of  his  judgments. 

(?  )  They  will  destroy  thetnselves,  v.  14..  16. 
The  sinner  is  here  described  as  taking  a  great  deal 
of  pains  to  ruin  himself,  more  pains  to  damn  his 
soul  than,  if  directed  aright,  would  save  it.  [1.]  It 
is  described  by  the  pains  of  a  labouring  woman  that 
brings  forth  a  false  conception,  x'.  14.  The  sinner's 
head  with  its  politics  conceives  mischief,  contrives  it 
with  a  great  deal  of  art,  1  lys  the  plot  deep,  and  keeps 
it  close;  the  sinner's  heart  with  its  passions  travails 
with  iniquity,  and  is  in  pain  to  be  delivered  of  the 
malicious  projects  it  is  hatching  against  the  people 
of  God.  But  what  does  it  come  to  when  it  comes  to 
the  biith.>  It  is  falsehood,  it  is  a  cheat  upon  him- 
self, it  is  a  lie  in  his  right  hand;  he  cannot  compass 
what  he  intended;  nor,  if  he  gain  his  point,  will  he 
gain  the  satisfaction  he  promised  himself;  he  brn  :<s 
iorthwind,  (Isa.  xx\i.l8.) stubble,  (Isa.  xxxii .  11.) 


218 


PSALMS,  VIll. 


deatf,,  (James  i.  15.)  that  is,  falsehood.  [2.]  By 
the  pains  of  a  labouring  man,  that  works  hard  to  dig 
a  pit,  and  then  falls  into  it,  and  perishes  in  it. 
Mrst,  This  is  true,  in  a  sense,  of  all  sinners;  they 
prepare  destruction  for  themselves,  by  preparing 
themselves  for  destruction;  loading  themselves  with 
guilt,  and  submitting  themselves  to  their  corrup- 
tions. Secondly,  It  is  often  remarkably  true  of  those 
wiio  contrive  mischief  against  the  people  of  God,  or 
against  their  neighbours;  by  the  righteous  hand  of 
God  it  is  made  to  return  upon  their  own  heads; 
V,  luit  they  designed  for  the  shame  and  destruction 
of  others  proves  to  be  their  own  confusion. 

Ciuui;],  Xecis  ar'itic.  s  iirte  \  eriii'  su;'i. 

There  in  not  ajuster  law  than.  That  the  author  of  a 
murderoun  contrivance  should  fierish  by  it.  Son^e 
apply  it  to  Saul,  who  fell  upon  his  sword. 

In  singi."g  this  psalm,  we  must  do  as  David  here 
does;  {y.  17.)  (iraise  the  Lord  according  to  hii- 
righteousness;  give  him  the  glory  of  that  gracious 
protection  under  which  he  takes  his  afflicted  peo- 
pie,  and  of  that  just  vengeance  with  which  he  will 
pursue  them  that  aiHict  them;  thus  we  must  sing 
to  the  praise  of  the  Lord  most  high,  who,  when  his 
enemies  deal  proudly,  shows  that  he  is  above  them. 

PSALM  VIII. 

This  psalm  is  a  solemn  meditation  on,  and  adoration  of, 
the  (.'lory  and  frreatness  of  God,  of  which  we  are  all  con- 
cerned to  think  highly  and  honourably.  It  begins  and 
ends  with  the  same  acknowledgment  of  the  transcepdent 
excellency  of  God's  name.  It  is  proposed  for  proof, 
[v.  1.)  That  God's  name  is  excellent  in  all  the  earth!  And 
then  it  is  rept;atcd,  as  proved,  (with  a  quod  erat  demon-, 
strandum — ivhich  icas  to  be  demonstrated,)  in  the  last 
verse.  For  the  proof  of  God's  g'lory,  he  gives  instances 
of  his  goodness  to  man;  for  God's  goodness  is  his  glory. 
God  is  to  be  glorified,  I.  For  making  known  himself 
and  his  great  name  to  us,  v.  1.  II.  For  making  use  of 
the  weakest  of  the  children  of  men,  by  them  to  serve  his 
own  purposes,  v.  2.  III.  For  making  even  the  heavenly 
bodies  useful  to  man,  v.  3,  4.  IV.  For  making  him  to 
have  dominion  over  the  creatures  in  this  lower  world, 
and  thereby  placing  him  but  little  lower  than  the  angels, 
V.  5.  .8.  This  psalm  is,  in  the  New  Testament,  applied 
to  Christ,  and  the  work  of  our  redemption  which  he 
wrought  out;  the  honour  given  by  the  children  of  men 
to  him.  (v.  2.  Matt.  xxi.  16.)  and  the  honour  put  upon 
the  children  of  men  by  him,  both  in  his  humiliation, 
when  he  was  made  little  lower  than  the  angels,  and  in 
his  exaltation,  when  he  was  crowned  with  glory  and 
honour,  v.  5,  6.  Heb.  ii.  6.  .8.  1  Cor.  xv.  27.  When  we 
are  observing  the  glory  of  God  in  the  kingdom  of  nature 
and  Providence,  we  should  be  led  by  that,  and  through 
that,  to  the  contemplation  of  his  glory  in  the  kingdom 
of  grace. 

To  the  chief  musician  ufion  Gittith.     A  psalm  of 
David, 

1. 1^  LORD  our  Lord,  how  excellent  is 
\y  thy  name  in  all  the  earth !  who  hast 
set  thy  glory  above  the  heavens.  2.  Out 
of  the  mouth  of  babes  and  sucklings  hast 
thou  ordained  strength,  because  of  thine 
enemies  ;  that  thou  mightest  still  the  enemy 
and  the  avenger. 

The  psalmist  here  sets  himself  to  give  to  God  the 
glory  due  to  his  name.  Dr.  Hammond  grounds  a 
conjecture  u])on  the  title  of  this  psalm,  concerning 
the  occasion  of  penning  it.  It  is  said  to  be  upon 
Gittith,  which  is  generally  taken  for  the  tune,  or 
musical  instrument,  with  which  this  psalm  was  to 
be  sung;  but  he  renders  it  upon  the  Gittite,  that  i«, 
Goliath  the  Git  tile,  whom  he  vanquished  and  slew; 
(1  Sam.  xvii.)  that  enemy  was  stilled  by  him  who 
was,  in  comparison,  but  a  babe  and  a  suckling. 
The  conjecture  would  be  probable  enough,  but  that 


we  find  two  other  psalms  with  the  same  title,  IxxxL 

and  Ixxxiv. 

Two  things  David  here  admires, 

I.  How  plainly  God  displays  hi;  glory  himself, 
V.  1.  He  addresses  himself  to  God  with  all  humi 
lity  and  reverence,  as  the  Lord,  and  his  people's 
Lord;  O  Lord,  our  Lord.  If  we  believe  that  God 
is  the  Lord,  we  must  avouch  and  acknowledge  him 
to  be  ours.  He  is  ours,  for  he  made  us,  protects  us, 
and  takes  special  care  of  us.  He  must  be  ours,  foi 
we  are  bound  to  obey  him,  and  submit  to  him;  we 
must  own  the  relation,  not  only  when  we  come  to 
pray  to  God,  as  a  plea  with  him  to  show  us  mercy, 
but  when  we  come  to  praise  him,  as  an  argument 
with  ourselves  to  give  him  glory:  and  we  shall  never 
think  we  can  do  that  with  affection  enough,  if  we 
consider, 

1.  How  bright  God's  glory  shines  even  in  this 
lower  world;  How  excellent  is  his  name  in  all  the 
earth!  The  works  of  creation  and  Providence  evince 
and  proclaim  to  all  the  world,  that  there  is  an  infi- 
nite Being,  the  Fountain  of  all  being,  power,  and 
perfection,  the  sovereign  Ruler,  powerful  Protector, 
and  bountiful  Benefactor,  of  all  the  creatures.  How- 
great,  how  illustrious,  how  magnificent,  is  his  name 
in  all  the  earth !  The  light  of  it  shines  in  men's  faces 
every  where;  (Rom.  i.  20.)  if  they  shut  their  eyes 
against  it,  that  is  their  fault.  There  is  no  speech  or 
language,  but  the  \oice  of  God's  name  either  is 
heard  in  it,  or  may  be.  But  this  looks  further,  to 
the  gospel  of  Christ,  by  which  the  name  of  God,  as 
it  is  notified  by  divine  revelation,  which,  before,  was 
great  in  Israel  only,  came  to  be  so  in  all  the  earth, 
the  utmost  ends  of  which  have  thus  been  made  to 
see  God's  great  salvation,  Mark  xvi.  15,  16. 

2.  How  much  brighter  it  shines  in  the  upper 
world;  Thou  hast  set  thy  glory  above  the  heavens. 
( 1. )  God  is  infinitely  more  glorious  and  excellent  than 
the  noblest  of  creatures,  and  those  that  shine  bright- 
est. ^2. )  Whereas  we  on  this  earth  only  hear  God's 
excellent  name,  and  praise  that,  the  angels  and 
blessed  spirits  above  see  his  glory,  and  praise  that, 
and  yet  he  is  exalted  far  above  even  their  blessing 
and  praise.  (3.)  In  the  exaltation  of  the  Lord  Jesus 
to  the  right  hand  of  God,  who  is  the  Brightness  of 
his  Father's  glory,  and  the  express  Image  of  his 
person,  God  set  his  glory  above  the  heavens,  far 
above  all  principalities  and  powers. 

II.  How  powerfully  he  discovers  it  by  the  weak 
est  of  his  creatures;  (x*.  2.)  Out  of  the  mouth  of 
babes  and  sucklings  hast  thou  ordained  strength,  or 
perfected  praise,  the  praise  of  thy  strength,  Matth. 
xxi.  16.  This  bespeaks  the  glory  of  God,  1.  In  the 
kingdom  of  nature.  The  care  God  takes  of  little 
children,  (when  they  first  come  into  the  world,  the 
most  helpless  of  all  animals,)  the  special  protection 
they  are  under,  and  the  provision  nature  has  made 
for  them,  ought  to  be  acknowledged  by  eveiy  one 
of  us,  to  the  glory  of  God,  as  a  great  instance  of  his 
power  and  goodness;  and  the  more  sensibly,  be- 
cause we  have  all  had  the  benefit  of  it,  for  to  this  we 
owe  it,  that  we  died  not  from  the  womb,thtit  the  knees 
then  prevented  us,  and  the  breasts,  that  we  should 
suck.  "  This  is  such  an  instance  of  thy  goodness,  as 
may  for  ev  er  put  to  silence  the  enemies  of  thy  glory, 
who  say,  There  is  no  God."  2.  In  the  kingdom  of 
Providence;  in  the  government  of  this  lower  world 
he  makes  use  of  the  children  of  men,  some  that 
know  him,  and  others  that  do  not,  (Isa.  xlv.  4.)  and 
these  such  as  have  been  babes  and  sucklings;  nay, 
sometimes  he  is  pleased  to  serve  his  own  purposes 
by  the  ministry  of  such  as  are  still,  in  wisdom  and 
strength,  little  better  than  babes  and  sucklings.  X 
In  the  kingdom  of  grace,  the  kingdom  of  the  Mes- 
siah. It  is  here  foretold,  that,  by  the  apostles,  whr 
were  looked  upon  Ijut  as  babes,  unlearned  and  igno 
rant  men,  (Acts  iv.  13.)  mean  and  despicable,  and 


PSALMS,  Vlll. 


219 


by  the  foolishness  of  their  fireaching,  the  De\  il's  king- 
dom should  be  thrown  down,  as  Jeraho's  walls 
were  by  the  sound  of  rams'-horns.  The  g  )spel  is 
called  the  arm  of  the  Lord,  and  tlie  rod  of  his 
strength;  this  was  ordained  to  work  wonders,  not 
out  of  the  mouth  of  philosophers  or  orators,  politi- 
cians or  statesmen,  but  of  a  company  of  poor  fisher- 
men, who  lay  under  the  greatest  external  disad- 
vantages; yea,  we  hear  children  crying,  Hosanna  to 
the  Son  of  David,  when  the  chief  priests  and  Pha- 
risees owned  him  not,  but  despised  and  rejected 
him;  to  that  therefore  our  Saviour  applies  this, 
(Matth.  xxi.  16.)  and  by  it  stilled  the  enemy, 
sometimes  the  grace  of  God  ap])ears  wonderfully  in 
young  children,  and  he  teaches  tliem  knowledge, 
and  makes  them  to  understand  doctrine,  who  are 
but  newly  weaned  from  the  milk,  and  drawn  from 
the  breasts,  Isa.  xxviii.  9.  Sometimes  the  power 
of  God  brings  to  pass  great  things  in  his  church  by 
very  weak  and  unlikely  instruments;  and  confounds 
the  noble,  wise  and  mighty,  by  the  base,  and  weak, 
and  foolish,  things  of  the  world,  that  no  flesh  might 
glory  in  his  presence,  but  the  excellency  of  the 
power  might  the  more  evidently  appear  to  be  of 
God,  and  not  of  man,  1  Cor.  i.  27,  28.  This  he 
does,  because  of  his  enemies,  because  they  are  in- 
solent and  haughty,  that  he  may  still  them,  may 
put  them  to  silence,  and  put  them  to  shame,  and  so 
be  justly  avenged  on  the  avengers;  see  Acts  iv.  14. 
— vi.  10.  The  Devil  is  the  great  enemy  and  aven- 
ger, and  by  the  preaching  of  the  gospel  he  was,  in  a 
great  measure,  stilled,  his  oracles  were  silenced, 
the  advocates  of  his  cause  were  confounded,  and 
unclean  spirits  themselves  not  suffered  to  speak. 

In  singing  this,  let  us  give  God  the  glory  of  his 
great  name,  and  of  the  great  things  he  has  done  by 
the  power  of  his  gospel,  in  the  chariot  of  which  the 
exalted  Redeemer  rides  forth,  conquering  and  to 
conquer,  and  ougiit  to  be  attended,  not  only  with  our 
praises,  but  with  our  best  wishes.  Praise  is  per- 
fected, God  is  in  the  highest  degree  glorified,  when 
strength  is  ordained  out  of  the  mouth  of  babes  and 
sucklings. 

3.  When  J  consider  thy  heavens,  the 
work  of  thy  fingers ;  the  moon  and  the 
stars,  which  thou  hast  ordained  ;  4.  What 
is  man,  that  thou  art  mindful  of  him  ?  and 
the  son  of  man,  that  thou  visitest  him  ?  5. 
For  thou  hast  made  him  a  httle  lower  than 
the  angels,  and  hast  crowned  him  with  glory 
and  honour.  6.  Thou  madest  him  to  have 
dominion  over  the  works  of  thy  hands :  thou 
hast  put  all  things  under  his  feet :  7.  All 
sheep  and  oxen,  yea,  and  the  beasts  of  the 
field  ;  8.  The  fowl  of  the  air,  and  the  fish  of 
the  sea,  mid  7vhatsoever  passeth  through  the 
paths  of  the  seas.  9.  O  Lord  our  Lord,  how 
excellent  is  thy  name  in  all  the  earth  ! 

Da^•id  here  goes  on  to  magnify  the  honour  of  God, 
by  recounting  the  honours  he  has  put  upon  man, 
especially  the  man  Christ  Jesus.  The  condescen- 
sions of  the  divine  grace  call  for  our  praises  as  much 
as  the  elevations  of  the  divine  glory;  how  God  has 
condescended  in  favour  to  man,  the  psalmist  here 
observes  with  wonder  and  thankfulness,  and  recom- 
mends it  to  our  thoughts.     See  here, 

I.  What  it  is  that  leads  him  to  admire  the  con- 
f'escending  favour  of  God  to  man;  it  is  his  conside- 
ration of  the  lustre  and  influence  of  the  heavenly 
bodies,  which  are  within  the  view  of  sense;  {v.  3.) 
/  consider  thy  heavens,  and  there,  particularly,  the 
moon  and  the  stars.     But  why  does  he  not  take  no- 


tice of  the  sun,  which  much  excels  them  all?  Pro- 
bably because  it  was  in  a  night-walk,  by  moon- 
light, that  he  entertained  and  instructed  himself 
with  this  meditation,  when  the  sun  was  not  within 
view,  but  only  the  moon  and  the  stars,  which, 
though  they  are  not  altogether  so  serviceable  to 
man  as  the  sun  is,  yet  are  no  less  demonsti'ations  of 
the  wisdom,  power,  and  goodness,  of  the  Creator. 
Observe,  1.  It  is  our  duty  to  consider  the  heavens. 
We  see  them,  we  cannot  but  see  them;  by  this, 
among  other  things,  man  is  distinguished  from  the 
beasts,  that,  while  they  are  so  framed  as  to  look 
downward  to  the  eartlr,  man  is  made  erect  to  look 
upward  toward  heaven;  Os  homini  sublime  dedit, 
celumque  tueri  iussit-'—To  man  he  gave  an  erect 
countenance,  and  bade  him  gaze  on  the  heavens, 
that  thus  he  may  be  directed  to  set  his  affections  on 
things  above;  for  what  we  see  has  not  its  due  in- 
fluence upon  us,  unless  we  consider  it.  2.  We  must 
always  consider  the  heavens  as  God's  heavens;  not 
only  as  all  the  world  is  his,  even  the  earth  and  the 
fulness  thereof,  but  in  a  more  peculiar  manner;  The 
heavens,  even  the  heavens,  are  the  Lord'' s,  (cxv.l6.) 
they  are  the  place  of  the  residence  of  his  giory,  and 
we  are  taught  to  call  him  Our  Father  in  heaven. 
3.  They  are  therefore  his,  because  tliey  are  the 
work  of  his  fingers;  he  made  them,  he  made  them 
easily;  the  stretching  out  of  the  heavens  needed  not 
any  outstretched  arm,  it  was  done  with  a  word;  he 
made  them  with  very  great  curiosity  and  fineness, 
like  a  nice  piece  of  work  which  the  artist  makes 
with  his  fingers.  4.  Even  the  lesser  lights,  the  moon 
and  stars,  show  the  glory  and  power  of  the  Fa- 
ther of  lights,  and  furnish  us  with  matter  for  praise. 
5.  The  heavenly  bodies  are  not  only  the  creatures 
of  the  divine  power,  but  subject  to  the  divine  go- 
vernment; God  not  only  made  them,  but  ordained 
them;  and  the  ordinances  of  heaven  can  never  be 
altered.  But  how  does  this  come  in  here,  to  mag- 
nify God's  favour  to  man?  (1.)  When  we  consider 
how  the  glory  of  God  shines  in  the  upper  world,  we 
may  well  wonder  that  he  should  take  cogn-zance  of 
such  a  mean  creature  as  man;  that  he  who  resides 
in  that  bright  and  blessed  part  of  the  creation,  and 
governs  it,  should  humble  himself  to  behold  the 
things  done  upon  this  earth;  see  cxiii.  5,  6.  (2.) 
When  we  consider  of  what  great  use  the  heavens 
are  to  men  on  earth,  and  how  the  lights  of  heaven 
are  divided  unto  all  nations,  (Deut.  iv.  19.  Gen.  i. 
15.)  we  may  well  say,  "Lord,  what  is  man,  that 
thou  shouldest  settle  the  ordinances  of  heaven,  with 
an  eye  to  him  and  to  his  benefit,  and  that  his  com- 
fort and  convenience  should  be  so  much  consulted 
in  the  making  of  the  lights  of  heaven,  and  directing 
their  motions!" 

II.  How  he  expresses  this  admiration;  (x».  4.) 
"  Lord,  what  is  man!  {£nosh,  sinful,  weak,  mise- 
rable, man,  a  creature  so  forgetful  of  thee,  and  his 
duty  to  thee,)  that  thou  art  thus  mindful  of  him;  that 
thou  takest  cognizance  of  him,  and  of  his  actions  and 
affairs;  that,  in  the  making  of  the  world,  thou  hadst 
a  respect  to  him !  What  is  the  son  of  man,  that  thott 
visitest  him;  that  thou  not  only  f'eedest  him  and 
clothest  him,  protectest  him  and  providest  for  him, 
in  common  with  other  creatures,  but  visitest  him, 
as  one  friend  visits  another,  art  pleased  to  converse 
with  him,  and  concern  thyself  for  him!  What  is 
man,  (so  mean  a  creature,)  that  he  should  be  thus 
honoured,  (so  sinful  a  creature,)  that  he  should  be 
thus  countenanced  and  favoured!"  Now  this  refers, 

1.  To  mankind  in  general.  Though  man  is  a 
worm,  and  the  son  of  man  is  a  worm,  (Job  xxv.  6.) 
yet  God  puts  a  respect  upon  him,  and  shows  him 
abundance  of  kindness;  man  is,  above  all  the  crea 
tures  in  this  lower  world,  the  favourite  and  darling 
of  Providence.     For, 

(1.)  He  is  of  a  very  honourable  rank  of  beings 


220 


PSALMS,  IX. 


We  may  be  sure  he  takes  place  of  all  the  inhabi- 
tants of  this  lower  world,  for  he  is  made  but  a  little 
lower  than  the  angels,  {v.  5. )  lower  indeed,  because 
by  his  body  he  is  allied  to  the  earth,  and  to  the 
beasts  that  perish,  and  yet  by  his  soul,  which  is  spi- 
ritual and  immoi'tal,  he  is  s  >  near  akin  to  the  holy 
angels,  that  he  may  be  truly  said  to  be  but  a  Utile 
lower  than  they,  and  is  in  order  next  to  them.  He  is 
but  for  a  little  while  lower  than  the  angels,  while 
his  great  soul  is  cooped  up  in  a  house  of  clay,  but 
the  children  of  the  resurrection  shall  be  \<rdyyi>.i,i — 
angels'  fieers,  (Luke  xx.  36.)  and  no  longer  lower 
than  they. 

(2.)  He  is  endued  with  noble  faculties  and  capa- 
cities; Thou  hast  crowned  him  with  glory  and  ho- 
nour; he  that  gave  him  his  being  has  distinguished 
him,  and  quidificd  him  for  a  dominion  over  the  in- 
ferior creatui-es;  for,  ha\  ing  made  him  wiser  than 
the  beasts  of  the  earth,  and  the  fowls  of  heaven,  (Job 
XXXV.  11.)  he  has  made  him  fit  to  rule  them,  and 
it  is  fit  that  they  should  be  ruled  by  him.  Man's 
reason  is  his  crown  of  glory;  let  him  not  profane 
that  crown  by  disturbing  the  use  of  it,  nor  forfeit 
that  crown  by  acting  contrary  to  its  dictates. 

(3. )  He  is  invested  with  a  sovereign  dominion  over 
the  inferior  ci'eatures,  under  God,  and  is  constituted 
their  lord.  He  that  made  them,  and  knows  them, 
and  whose  own  they  are,  hi)s  made  man  to  have  do- 
minion over  them,  v.  6.  His  charter,  by  which  he 
holds  this  royalty,  bears  equal  date  with  his  crea- 
tion, (Gea.  i.  28.)  and  was  renewed  after  the  flood. 
Gen.  IX.  2.  God  has  put  all  things  under  man's 
feet,  that  he  might  serve  himself,  not  only  of  tlie 
labour,  but  of  the  productions  and  lives,  of  the  infe- 
rior creat\n-es;  they  are  all  delivered  into  his  hand, 
nay,  they  are  all  fiut  under  his  feet.  He  specifies 
some  of  the  inferior  animals;  {v.  7,  8.)  not  only 
sheep  and  oxen,  which  man  takes  care  of  and  pro- 
vides for,  but  the  beasts  of  tlie  fitld,  as  well  as  those 
of  the  flood,  ye  I,  and  those  creatures  which  are 
most  at  a  distance  from  man,  as  the  fowl  of  the  air, 
yea,  and  the  fish  of  the  sea,  which  live  in  another 
element,  and  pass  unseen  through  the  paths  of  the 
seas.  Man  his  arts  to  take  these;  though  many  of 
them  are  much  stronger,  and  many  of  them  are 
much  swifter,  than  he,  yet,  one  way  or  other,  he  is 
too  hard  for  them,  Jam.  iii.  7.  Every  kind  of  beasts, 
and  birds,  and  things  in  the  sea,  is  tamed,  and  has 
been  tamed;  he  has  likewise  liberty  to  use  them  as 
he  has  occasion;  Hise,  Peter,  kill  and  eat,  Acts  x. 
13.  Every  time  we  partake  of  fish  or  of  fowl,  we 
realize  this  dominion  which  man  has  over  the  works 
of  God's  hands;  and  it  is  a  reasrm  for  our  subjection 
to  God,  our  chief  Lord,  and  to  his  dominion  over  us. 

2.  But  this  refers,  in  a  particular  manner,  to  Je- 
sus Christ;  of  him  we  are  taught  to  expound  it, 
(Heb.  ii.  6'.8.)  where  the  apostle,  to  prove  the  so- 
vereign dominion  of  Christ,  both  in  heaven  and  in 
earth,  shows  that  he  is  that  man,  that  son  of  man, 
here  spoken  of,  whom  God  has  crowned  with  glory 
and  honour,  and  made  to  have  dominion  over  the 
works  of  his  hands.  And  it  is  certain  that  the  great- 
est favour  that  ever  was  showed  to  the  human  race, 
and  the  greatest  honour  that  ever  was  put  upon  the 
human  nature,  were  exemplified  in  the  incarnation 
and  exaltation  of  the  Lord  Jesus;  these  far  exceed 
the  favours  and  honours  done  us  by  creation  and  pro- 
vidence, though  they  also  are  great,  and  far  more 
than  we  deserve. 

We  have  reason  humbly  to  value  ourselves  by  it, 
and  thankfullv  to  admire  the  grace  of  God  in  it, 

(1.)  That  Jesus  Christ  assumed  the  nature  of 
man,  and  in  th<at  nature  humbled  himself.  He  l^e- 
came  the  Son  of  man,  a  partaker  of  flesh  and  blood; 
being  so,  God  visited  him;  which  some  apply  to  his 
sufferings  for  us,  for  it  is  siid,  (Heb.  ii.  9.)  JFor  the 
Buffering  of  death,  a  visitation  in  wrath,  he  was 


crowned  with  glory  and  honour.  God  \  isited  him; 
having  laid  upon  him  the  iniquity  rf  us  all,  he 
reckoned  with  him  for  it,  visited  him  with  a  rod 
and  with  stripes,  that  we  by  them  might  be  healed. 
He  was, /or  a  little  while,  (so  the  apostle  interprets 
it,)  made  lower  than  the  angels,  when  he  took  upon 
him  the  form  of  a  servant,  and  made  himself  of  no 
reputation. 

(2. )  That,  in  that  nature,  he  is  exalted  to  be  Lord 
of  all.  God  the  Father  exalted  him,  because  he  had 
humbled  himself;  crowned  him  with  glory  and  ho- 
nour, the  glory  which  he  had  with  him  before  the 
worlds  were;  set  him  at  his  own  right  hand;  consti- 
tuted him  not  only  the  Head  of  the  church,  but  Head 
over  all  things  to  the  church;  and  gave  all  things 
into  his  hand,  intrusted  him  with  the  administration 
<  f  the  kingdom  of  providence,  in  conjunction  with, 
and  subserviency  to,  the  kingdom  of  grace.  All  the 
creatures  are  put  under  his  feet;  and,  even  in  the 
days  of  his  flesh,  he  gave  some  specimens  of  his 
power  over  them,  as  when  he  commanded  the  winds 
and  the  seas,  and  appi-inted  a  fish  to  pay  liis  tribute. 

With  good  reason,  therefore,  does  the  psalmist 
conclude  as  he  began,  Lord,  how  excellent  is  thy 
name  in  alt  the  earth,  which  has  been  honoured  with 
the  presence  of  the  Redeemer,  and  is  still  enlight 
ened  by  his  gospel,  and  governed  by  his  wisdom 
and  power!  In  singing  this,  and  praying  it  over, 
though  we  must  not  forget  to  acknowledge,  with 
suitable  affections,  God's  common  favours  to  man- 
kind, particularly  in  the  serviceablenessof  the  infe- 
rior creatures  to  us,  yet  we  must  especially  set  our- 
selves to  give  glory  to  our  Lord  Jesus,  by  confessing 
that  he  is  Lord,  submitting  to  him  as  our  Lord,  and 
waiting  till  we  see  all  things  put  under  him,  and  all 
his  enemies  made  his  footstool. 

PSALM  IX. 

In  this  psalm,  I.  David  praises  God  for  pleadingr  his  cause, 
and  givin<^  him  victory  over  his  enemies  and  the  enemies 
of  his  countrv,  (v.  1 . .  6.)  and  calls  upon  others  to  join 
with  him  in  his  songs  of  praise,  v.  11, 12.  II.  He  prays 
to  God,  that  he  mipht  have  still  further  occasion  to  praise 
him,  for  his  own  deliverances,  and  the  confusion  of  his 
enemies,  v.  13,  14,  19,  20.  III.  He  triumphs  in  the  assu- 
rance he  had  of  God's  judginpr  the  world,  (v.  7,  6.)  pro- 
tectinpf  his  oppressed  people,  (v.  9,  10,  18.)  and  bringing 
his  and  their  implacable  enemies  to  ruin,  v.  15..  17. 
This  is  very  applicable  to  the  kingdom  of  the  Messiah, 
the  enemies  of  which  have  been,  in  part,  destroyed  alrea- 
dy, and  shall  be  yet  more  and  more,  till  they  all  be  made 
his  footstool;  which  we  are  to  assure  ourselves  of,  that 
God  may  have  the  glory,  and  we  may  take  the  comfort. 

To  the  chief  musician  upon  Muth-labben.  A  Psalm 
of  David. 

1  TT  WILL  praise /Apc,0  Lord,  with  my 
jL  whole  heart ,  I  will  show  forth  all  thy 
marvellous  works.  2.  I  will  be  glad  and 
rejoice  in  thee :  I  will  sing  praise  to  thy 
name,  O  thou  Most  High.  3.  When  mine 
enemies  are  turned  back,  they  shall  fall  and 
perish  at  thy  presence.  4.  For  thou  hast 
maintained  my  right  and  my  cause,  thou 
sattest  in  the  throne  judging  right.  5.  Thou 
hast  rebuked  the  heathen,  thou  hast  destroy- 
ed the  wicked,  thou  hast  put  out  their  name, 
for  ever  and  ever.  6.  O  thou  enemy!  destruc- 
tions are  come  to  a  perpetual  end  ;  and  thou 
hast  destroyed  cities ;  their  memorial  is  pe- 
rished with  them.  7.  But  the  Lord  shall 
endure  for  ever :  he  hath  prepared  his  throne 
for  judgment ;    8.  And  he  sht^U  judge  the 


PSAI.MS,  IX. 


221 


world  in  righteousness,  he  shall  minister 
judgment  to  the  people  in  uprightness.  9. 
The  Loud  also  will  be  a  refuge  lor  the  op- 
pressed, a  reluge  in  times  of  trouble.  1 0. 
And  the}'  that  know  thy  name  will  put 
their  trust  in  thee :  for  thou,  Loud,  hast  not 
forsaken  tlicm  that  seek  thee. 

The  title  of  this  psalm  gives  a  very  uncertain 
sound  concernin,^  the  occasion  of  penning  it.  It  is 
upon  Muth-lubbeti,  which  some  make  to  refer  to 
the  deatii  of  Goliath,  others  of  Nabal,  others  of 
Absalom;  but  I  incline  to  think  it  signifies  only 
some  tune,  or  musical  instrument,  to  which  this 
psalm  Was  intended  to  be  sung;  and  that  the  ene- 
mies he  is  here  triumphing  in  tlie  defeat  of,  are  the 
Philistines,  and  the  other  neighbouring  nations  that 
opposed  his  settlement  in  the  throne;  whom  he  con- 
tested with,  and  subdued,  in  the  l)eginning  of  his 
reign,  2  Sam.  v.  8. 

In  these  verses, 

I.  Da\  id  excites  and  engages  himself  to  praise 
God  for  his  mercies,  and  the  great  things  he  had 
of  late  done  for  him  and  his  government,  v.  1,  2. 
Note,  1.  God  expects  suitable  returns  of  praise 
from  those  for  whom  he  has  done  mar\  ellous  works. 
2.  If  we  would  praise  God  acceptably,  we  must 
praise  him  in  sincerity,  with  our  hearts,  and  not 
only  with  our  lips,  and  be  lively  and  fervent  in  the 
duty,  with  our  whole  heart.  3.  When  we  give 
thanks  for  some  one  particular  mercy,  we  should 
take  occasion  thence  to  remember  former  mercies, 
and  so  to  show  forth  all  his  marvellous  works.  4. 
Holy  joy  is  the  life  of  thankful  praise,  as  thankful 
praise  is  the  language  of  holy  joy;  /  ivill  be  glad 
and  rejoice  in  thee.  5.  W'hate\  er  occurs  to  make 
us  glad;  our  joy  must  pass  through  it,  and  terminate 
in  God  only;  Twill  be  glad  a?id  rejoice  in  thee,  n(  t 
in  the  gift  so  much  as  in  the  Giver.  6.  Joy  and 
praise  are  ptoperly  expressed  by  singing  psalms. 

7.  When  God  has  showed  himself  to  be  above  the 
proud  enemies  of  the  church,  we  must  take  occa- 
sion thence  to  give  glory  to  him  as  the  Most  Higli. 

8.  The  triumphs  of  the  Redeemer  ought  to  be  the 
triumphs  of  the  redeemed;  see  Rev.  xii.  10. — xix. 
5.— XV.  3,  4. 

II.  He  acknowledges  the  almighty  power  of  God, 
as  that  which  the  strongest  and  stoutest  of  his  ene- 
mies were  no  way  able  to  contest  with,  or  stand 
before,  v.  3.  But,  1.  They  are  forced  to  turn 
back;  their  policy  and  their  courage  fail  them, 
so  that  they  cannot,  they  dare  not,  push  forward 
in  their  enterprises,  but  retire  with  precipita- 
tion. 2.  When  once  they  turn  back,  they  fall  and 
perish;  even  their  retreat  will  be  their  ruin,  and 
they  will  save  themselves  no  more  by  flying  than 
by  lighting.  If  Haman  begin  to  fall  before  Mor- 
decai,  he  is  a  lost  man,  and  shall  prevail  no  more; 
see  Esth.  vi.  13.  3.  The  presence  of  the  Lord,  and 
the  glory  of  his  power,  are  sufficient  for  the  destruc- 
tion of  his  and  his  people's  enemies.  That  is  easily 
done,  which  a  man  does  with  his  very  presence; 
with  tliat,  God  confounds  his  enemies,  such  a  pre- 
sence has  he.  This  was  fulfilled,  when  our  Lord 
Jesus,  with  one  word,  /  am  he,  made  his  enemies 
to  foil  back  at  his  firesencc;  (John  xviii.  6. )  he  could, 
at  the  same  time,  have  made  them  perish.  4.  When 
the  enemies  of  God's  church  are  put  to  confusion, 
we  must  ascribe  it  to  the  power,  not  of  instruments, 
but  of  his  presence,  and  give  him  all  the  glory. 

III.  He  gives  to  God  the  glory  of  his  righteous- 
ness, in  his  appearing  on  his  behalf;  {v.  A.)  "  Thou 
hast  maintained  my  right  and  my  cause,  my  righte- 
ous cause;  when  that  came  on,  thou  safest  in  the 
•hrone,  judging  right.     Obsei"ve,  1.  God  sits  in  the 


throne  of  judgment;  to  him  it  belongs  to  decide  con 
tio\crsies,  to  determine  appeals,  to  right  the  in 
jured,  and  to  punish  the  hijurious;  for  he  has  said, 
Vengeance  is  mine.  2.  We  are  sure  that  the  judg- 
ment of  God  is  according  to  tinith,  and  that  with 
him  tliere  is  no  unrighteousness.  Far  be  it  from 
God,  that  he  should  per\  en  justice.  If  there  seems 
to  us  to  be  some  irregularity  in  the  present  decisions 
of  Providence,  yet  these,  instead  of  shaking  rur  be- 
lief of  God's  justice,  may  ser\  e  to  strengthen  our 
belief  of  the  judgment  to  come,  which  will  set  all 
to  rights.  3.  Whoever  disown  and  desert  a  just 
and  injured  cause,  we  may  be  sure  that  the  righte- 
ous God  will  maintain  it,  and  plead  it  with  jealousy, 
and  will  never  suffer  it  to  be  run  down. 

IV.  He  records,  with  joy,  the  triumphs  of  the 
God  of  heaven  over  ail  the  powers  of  hell,  and  at- 
tends those  triumphs  with  his  praises,  v.  5.  By 
three  steps  the  power  and  justice  of  God  had  pro- 
ceeded against  the  heathen,  and  wicked  people, 
who  were  enemies  to  the  king  Gf  d  had  lately  set 
up  upon  his  holy  hill  of  Zion.  1.  He  had  checked 
them;  "  Thou  hast  rebuked  the  heathen;  hast  given 
them  real  proofs  of  thy  displeasure  against  them.' 
This  he  did,  before  he  destroyed  them,  that  they 
might  have  taken  warning  by  the  rebukes  of  Pro- 
vidence, and  so  have  prevented  their  own  destruc- 
tion. (2.)  He  had  cut  them  off;  Thou  hast  destroyea 
the  ivicked.  The  wicked  are  marked  for  destruc- 
tion, and  some  are  made  monuments  of  God's  vin- 
dictive justice,  and  destructive  power,  in  this  world. 
(3.)  He  has  buried  them  in  oblivion  and  perpetual 
infamy;  had  put  out  their  name  for  ever,  that  they 
should  never  be  remembered  with  any  respect. 

V.  He  exults  over  the  enemy  whom  Gc  d  thus 
appears  against;  (x-.  6.)  Thou  hast  destroyed  cities. 
Either,  "Thou,  O  enemy,  hast  destroyed  our  cities, 
at  least,  in  intention  and  imagination;"  or,  "  Thou, 
O  God,  hast  destroyed  their  cities  by  the  desolation 
brought  upon  their  country."  It  ni:iy  be  taken 
either  way ;  for  the  nsalmist  will  have  the  enemy  to 
know.  1.  That  their  destruction  is  just;  and  that 
God  was  but  reckoning  with  them  for  all  the  mis- 
chief which  they  had  done,  ;ind  designed,  against 
liis  people.  The  malicious  and  vexatious  neigh- 
bours of  Israel,  as  the  Philistines,  Moabites,  Am- 
monites, Edomites,  and  Syrians,  hadniadc  incursions 
upon  them,  (when  there  was  no  king  in  Israel  to 
fight  their  battles,)  and  destroyed  their,  cities  and 
done  what  they  could  to  make  their  memorial 
perish  with  them;  but  now  the  wheel  was  turned 
upon  them,  their  destructions  of  Israel  were  come 
to  a  perpetual  end,  they  shall  now  cease  to  spoil, 
and  must  themselves  be  spoiled,  Isa.  xxxiii.  1.  2. 
That  it  is  total  and  final,  such  a  destruction  as 
should  make  a  perpetual  end  of  them,  so  that  the 
very  memorial  of  their  cities  should  perish  with 
them.  So  devouring  a  thing  is  time,  and,  much 
more,  such  desolations  do  the  righteous  judgments 
of  God  make  upon  sinners,  that  great  and  populous 
cities  have  been  reduced  to  such  ruins,  that  their 
very  memorial  is  perished,  and  those  who  have 
sought  them  could  not  find  where  they  stood;  but 
we  look  for  a  city  that  has  stronger  foundations. 

VI.  He  comforts  himself,  and  others,  in  God,  and 
pleases  himself  with  the  thoughts  of  him. 

1.  With  the  thoughts  of  his  eternity.  On  this 
earth  we  see  nothing  durable,  even  strong  cities  are 
buried  in  rubbish,  and  forgotten;  Aw^  the  Lord  shall 
endure  for  ever,  v.  7.  There  is  no  chanee  of  his 
being;  his  felicity,  power,  and  perfection,  iire  out 
of  the  reach  of  all  the  combined  forces  of  hell  p.nd 
earth;  they  may  put  an  end  to  cur  liberties,  cur  pri- 
vileges, our  lives,  but  our  God  is  still  the  same,  and 
sits  even  upon  the  floods,  unshaken,  undisturbed, 
xxix.  10. — xciii.  2. 

2.  With  the  thoughts  of  his  sovereignty  both  m 


222 


PSALMS,  IX. 


Kot  nvent  and  judgment;  He  has  (ircpared  Ins 
ihrone,  has  fixed  it  by  liis  infinite  wisdom,  has  fixed 
it  by  his  immutable  counsel.  It  is  the  great  support 
and  comfort  of  good  people,  when  the  power  of  the 
church's  enemies  is  threatening,  and  the  posture  of 
its  affairs  melancholy  and  perplexed,  that  God  now 
rules  the  world,  and  will  shortly  judge  the  world. 

3.  With  the  thoughts  of  his  justice  and  righteous- 
ness in  all  the  administrations  of  his  government. 
He  does  ail,  every  day,  he  will  do  all,  at  the  last 
day,  according  to  the  eternal,  unalterable,  rules  of 
equity  ;  {v.  8. )  He  shall  judge  the  world,  all  per- 
sons and  all  contro\'ersies,  shall  minister  judgment 
to  the  people,  shall  determine  their  lot  both  in  this 
and  in  the  future  state,  in  righteousness  and  in  up- 
rightness, so  that  there  shall  not  be  the  least  colour 
or  exception  against  it. 

4.  With  the  thoughts  of  that  peculiar  favour 
which  God  bears  to  his  own  people,  and  the  special 
protection  which  he  takes  them  under.  The  Lord, 
who  endures  for  ever,  is  their  everlasting  Strength 
and  Piotectinn;  he  that  judges  the  world,  will  be 
sure  to  judge  for  them,  when  at  any  time  they  are 
injured  or  distressed;  (i>.  9.)  He  will  be  a  refuge foi- 
the  ofifiressed;  a  high  place,  a  strong  place,  f i  r  the 
oppressed,  in  time  of  trouble.  It  is  the  lot  of  God's 
people  to  be  oppressed  in  this  world,  and  to  have 
troublous  times  appointed  to  them;  perhaps  God 
may  not  immediately  appear  for  them  as  their  De- 
liverer and  Avenger;  but,  in  the  midst  of  their  dis- 
tresses, they  may  by  faith  fly  to  him  as  their  Refuge, 
and  may  depend  upon  his  power  and  promise  for 
their  safety,  so  that  no  real  hurt  shall  be  done  them. 

5.  With  the  thoughts  of  that  sweet  satisfaction 
and  repose  of  mind  which  they  have,  that  make 
God  their  Refuge;  {v.  10.)  "  They  that  know  thy 
name,  will  jnit  their  trust  in  thee,  as  I  have  done;  ' 
(for  the  grace  of  (iod  is  the  same  in  all  the  saints,) 
"and  then  they  will  find,  as  I  have  found,  that  thou 
dost  not  forsake  them  that  seek  thee;"  for  the  fa- 
vour of  God  is  the  same  towards  all  the  saints. 
Note,  (1.)  The  better  God  is  known,  the  more  he 
is  trusted.  Those  who  know  him  to  be  a  God  of 
infinite  wisdom,  will  trust  him  further  than  they  can 
see  him\  (Job  xxxv.  14.)  those  who  know  him  to  be 
a  God  of  almighty  power,  will  trust  liim  when  crea- 
ture-confidences fail,  and  they  h;ive  nothing  else  to 
trust  to,  (2  Chron.  xx.  12.)  and  those  who  know 
him  to  be  a  God  of  infinite  grace  and  goodness, 
will  trust  him,  though  he  slay  them;  Job  xiii.  15. 
Those  who  know  him  to  be  a  God  of  inviolable 
truth  and  faitlifulness,  will  rejoice  in  his  word  of 
promise,  and  rest  upon  that,  though  the  perfor- 
mance be  deferred,  and  intermediate  providences 
seem  to  contradict  it.  Those  who  know  him  to  be 
the  Father  of  spirits,  and  an  everlasting  Father, 
will  trust  him  with  tlieir  souls  as  their  main  care, 
and  trust  in  liim  at  all  times,  even  to  the  end.  (2.) 
The  moie  (iod  is  trusted,  the  more  he  is  sought 
unto.  If  we  trust  God,  we  shall  seek  him  by  faith- 
ful and  fer\  ent  prayer,  and  by  a  constant  care  to 
apjprove  ourselves  to  him  in  the  whole  course  of 
our  conversation.  (3.)  God  never  did,  nor  ever 
will,  disown  or  desert  any  that  duly  seek  to  him, 
and  trust  in  him.  Though  he  afflict  them,  he  does 
not  leave  them  comfortless;  though  he  seem  to  for- 
sake them  for  a  while,  yet  he  will  gather  them  with 
everlasting  mercies. 

11.  Sine;  praises  to  the  Lord,  which 
dweileth  in  Zion  :  declare  among  the  peo- 
ple his  doings.  12.  When  he  maketh  in- 
'inisition  for  blood,  he  reniemhereth  them  : 
he  forgetteth  not  the  cry  of  the  humble. 
1 3.   Rave  mercy  upon  me,  O  Lord  ;  con- 


sidei-  my  trouble  which  I  suffer  of  them  that 
hate  me,  thou  that  liftest  me  up  from  the 
gates  of  death  :  14.  That  I  may  show  forth 
all  thy  praise  in  the  gates  of  the  daughter 
of  Zion  :  1  will  rejoice  in  thy  salvation.  15. 
The  heathen  arc  sunk  down  in  the  pit  that 
they  made:  in  the  net  which  they  hid  is 
their  own  foot  taken.  16.  The  Lord  is 
known  hy  the  judgment  irhich  heexecuteth  : 
the  wicked  is  snared  in  the  work  of  his  own 
hands.  Higgaion.  Selah.  1 7.  The  wicked 
shall  be  turned  into  hell,r/7/rf  all  the  nations 
that  forget  God.  18.  For  the  needy  shall 
not  always  be  forgotten :  the  expectation 
of  the  poor  shall  not  perish  for  ever.  1 9. 
Arise,  O  Lord  ;  let  not  man  prevail ;  let 
the  heathen  be  judged  in  thy  sight.  20.  Put 
them  in  fear,  O  Lord  ;  that  the  nations  may 
know  themselves  to  be  hit  men.  Selah. 

In  these  verses, 

I.  David,  having  praised  God  himself,  calls  upon 
and  in\ites  others  to  praise  him  likewise,  v.  11. 
Those  who  believe  God  is  greatly  to  be  praised, 
not  only  desire  to  do  that  work  better  themselves, 
but  desire  that  others  also  may  join  with  them  in  it, 
and  would  gladly  be  instrumental  to  bring  them  to 
it;  Sing  praises  to  the  Lord  which  dwelleth  in  Zion. 
As  the  special  residence  of  his  glory  is  in  heaven, 
so  the  special  residence  of  his  grace  is  in  his  church, 
of  which  Zion  was  a  type:  there  he  meets  his 
people  with  his  promises  and  graces,  and  there  he 
expects  they  should  meet  him  with  their  .praises 
and  services.  In  all  our  praises,  we  should  have 
an  e}e  to  God  as  dwelling  in  Zion,  in  a  sj)ecial  man- 
ner present  in  the  assemblies  of  his  people,  as  their 
Protector  and  Patron.  He  resolved  himself  to  show 
forth  God's  marvellous  works,  (t.  1.)  and  here  he 
calls  upon  others  to  declare  among  the  people  his 
doings:  he  commands  his  own  subjects  to  do  it,  for 
the  honour  of  God,  of  their  country,  and  of  their 
holy  religion;  he  courts  his  neighbours  to  do  it;  to 
sing  praises,  not,  as  hitherto,  to  their  false  gods, 
but  to  Jehovah  who  dwelleth  in  Zion,  to  the  God  of 
Israel,  and  to  own  among  the  heathen,  that  the 
Lord  has  done  great  things  for  his  people  Israel, 
cxxvi.  3,  4.  Let  them  particularly  take  notice  of 
the  justice  of  God  in  avenging  the  blood  of  his  peo 
pie  Israel  on  the  Philistines,  and  their  other  wicked 
neighbours,  who  had,  in  making  war  upon  them, 
used  them  barbarously,  and  given  them  no  quarter, 
x>.  12.  When  God  comes  to  make  inquisition  for 
blood  by  his  judgments  on  earth,  before  he  comes 
to  do  it  by  the  judgment  of  the  great  d ;:y,  he  re- 
members them,  remembers  eveiy  drop  of  tlie  inno- 
cent blood  which  they  have  shed,  atid  will  return 
it  sevenfold  upon  the  head  of  the  blood-thirsty;  he 
will  give  them  blood  to  drink,  for  they  are  worthy. 
This  assurance  he  might  well  build  upon  that  word, 
(Dent,  xxxii.  43.)  He  will  avenge  the  blood  of  his 
serjiants.  Note,  There  is  a  day  coming,  when  God 
will  make  inquisition  for  blood,  when  he  will  dis- 
cover what  has  been  shed  secretly,  and  avenge 
what  has  been  shed  unjustly;  see  Isa.  xxvi.  21.  Jer. 
li.  35.  In  that  day,  it  will  appear  how  precious  the 
lilood  of  (iod's  people  is  to  him,  (Ixxii.  14.)  when 
it  must  .11  be  accounted  for.  It  will  then  a])])ear 
tliat  he  has  not  forg(  tten  the  cry  of  the  himible, 
neither  the  cry  of  their  blood,  nor  the  ciy  of  their 
])r:iycrs,  Init  that  both  are  sealed  up  anv  ng  hxa 
tieasu  cs. 


PSALMS,  X. 


223 


II.  David,  ha\ing  praised  God  for  former  mer- 
cies and  deliverances,  earnestly  prays  that  God 
would  still  appear  for  him;  fir  he  sees  not  yet  all 
things  put  under  him.  He  prays,  1.  That  God 
would  be  compassionate  to  him;  (t^.  13.)  "Have 
mercy  ufion  me,  who,  having  misery  only,  and  no 
merit,  to  speak  for  me,  must  depend  upt-n  mere 
mercy  for  relief."  2.  That  he  would  be  concerned 
for  him;  he  is  not  particular  in  his  lequest,  lest  he 
should  seem  to  prescribe  to  God;  but  refers  himself 
to  the  wisdom  and  will  of  God,  in  this  modest  re- 
quest; "Loid,  consider  my  trouble,  and  do  for  me 
as  thou  thinkest  fit."  He  pleads,  (1.)  The  malice 
of  his  enemies,  the  trouljle  which  he  suffered  nf 
them  that  hated  him;  and  hatred  is  a  cruel  passion. 
(2.)' The  experience  he  had  had  of  divine  succours, 
and  tlie  expectatinn  he  now  had  of  the  continuance 
of  them,  as  the  necessity  of  his  case  required;  "  0 
thou  that  liftest  me  up,  that  canst  do  it,  that  hast 
done  it,  that  wilt  do  it,  whose  prerogati\  e  it  is  to 
lift  up  thy  people  from  the  gates  of  death."  We 
are  never  brought  so  low,  so  near  to  death,  but  God 
can  raise  us  up.  If  he  has  saved  us  from  spiritual 
and  eternal  death,  we  may  thence  take  encourage- 
ment to  hope,  that  in  all  our  distresses  he  will  be  a 
very  pleasant  help  to  us.  (3.)  His  sincere  purpose 
to  praise  God,  when  his  victories  should  be  com- 
pleted; {v.  14.)  "Lord,  sa\e  me;  not  that  I  may 
have  the  comfort  and  credit  of  it,  but  that  thou 
mayest  have  the  glory,  that  I  may  show  forth  all 
thy  firaise,  and  that  publicly,  in  the  ^ates  of  the 
daughter  of  Zion;"  there  God  was  said  to  dwell, 
(v.  11.)  and  there  David  would  attend  him,  with 
joy  in  God's  salvation,  typical  of  the  great  salvation 
which  wa's  to  be  wrought  out  by  the  S(  n  of  David. 

III.  David  by  faith  foresees  and  foretells  the  cer- 
tain ruin  of  all  wicked  people,  both  in  this  world 
and  in  that  to  come.  1.  In  this  world,  x'.  15,  16. 
God  executes  judgment  upon  them,  when  the 
measure  of  their  iniquities  is  full,  and  does  it  so, 
as,  ^1.)  To  put  shame  upon  them,  and  make  their 
fall  mglorious;  for  they  sink  into  the  pit  which  they 
themselves  digged,  (vii.  15.)  they  are  taken  in  the 
net  which  tliey  themselves  laid  for  the  insnaring 
of  God's  people,  and  they  are  snared  in  the  work 
of  their  own  hands.  In  all  the  struggles  David  had 
with  the  Philistines,  they  were  the  aggressors, 
2  Sam.  V.  17,  22.  And  other  nations  were  subdued 
by  those  wars  in  which  they  embroiled  themselves. 
The  overruling  providence  of  God  frequently  so 
orders  it,  that  their  persecutors  and  oppressors  are 
brought  to  ruin  by  those  very  projects  which  they 
mtended  to  be  destructive  to  the  people  of  God. 
Drunkards  kill  themselves;  prodigals  beggar  them- 
selves; the  contentious  bring  mischief  upon  them- 
selves; and  thus  men's  sins  may  be  read  in  their 
punishment,  and  it  becomes  visible  to  all,  that 
the  destnicticn  of  sinners  is  not  only  meritoriously, 
but  efficiently,  of  themselves,  which  will  fill  them 
with  the  utmost  confusion.  (2. )  So  as  to  get  honour 
to  himself;  The  Lord  is  known,  he  makes  himself 
known,  by  these  judgments,  which  he  executes.  It 
is  known  that  there  is  a  God  who  judges  in  the 
earth;  that  he  is  a  righteous  God,  and  one  that 
hates  sin,  and  will  punish  it.  In  these  judgments, 
the  wrath  of  God  is  revealed  from  heaven  against 
all  ungodliness  and  unrighteousness  of  men.  The 
psalmist,  therefore,  adds  here,  a  note  extraordi- 
nary, commanding  special  regard,  Higgaion;  it  is 
a  thing  to  be  carefully  observed  and  meditated 
upon.  What  we  see  of  present  judgments,  and 
what  we  believe  of  the  judgment  to  come,  ought 
to  be  the  subject  of  our  frequent  and  serious  medi- 
tations. 2.  In  the  other  world;  (7'.  17.)  The  wicked 
•shall  be  turned  into  hell,  as  captives  into  the  prison- 
house,  even  all  the  nations  that  forget  God.  Note, 
( 1.)  Forgetful ness  of  God  is  the  cause  of  all  the 


wickedness  of  the  wicked.  (2.)  There  are  nations 
of  those  that  forget  Ciod,  multitudes  that  live  with- 
out God  in  the  world,  many  great  and  many  mighty 
nations,  that  never  regard  him,  nor  desire  the 
knowledge  of  his  ways.  (3.)  Hell  will,  at  last,  be 
the  portion  of  such,  a  state  of  everlasting  misery 
and  torment;  Sheol,  a  pit  of  destruction,  in  which 
they  and  all  their  comforts  will  be  for  ever  lost  and 
buried.  Though  there  be  nations  of  them,  yet 
they  shall  be  turned  into  hell,  like  sheep  into  the 
slaughter-house;  (xlix.  14.)  and  their  being  so 
numerous,  will  neither  be  any  security  or  ease  to 
them,  nor  any  loss  to  God,  or  the  least  impeach- 
ment of  his  goodness. 

IV.  David  encourages  the  people  of  (jod  to  wait 
for  his  salvation,  though  it  should  be  long  deferred, 
V.  18.  The  needy  may  think  themselves,  and 
others  may  think  them,  forgotten  for  a  while,  and 
their  expectation  of  help  from  God  may  seem  to 
have  perished,  and  to  have  been  for  ever  frustrated; 
but  he  that  believes  does  not  make  haste;  the  vision 
is  foi-  an  appointed  time,  and  at  the  end  it  shall 
speak:  we  may  build  upon  it  as  undcubtedly  true, 
that  God's  people,  God's  elect,  shall  not  always  be 
forgotten,  nor  shall  they  be  disappointed  of  their 
hopes  from  the  promise.  God  will  not  f  nly  remem- 
ber them,  at  last,  but  will  make  it  appear  that  he 
never  did  forget  them;  it  is  impossible  he  should, 
though  a  woman  may  forget  her  sucking  child. 

V.  He  concludes  with  prayer,  that  God  would 
humble  the  pride,  break  the  power,  and  blast  the 
projects,  of  all  the  wicked  enemies  of  his  church; 
"Jlrise,  O  Lord,  {v.  19.)  stir  up  thyself,  exert  thy 
power,  take  thy  seat,  and  deal  with  all  these  proud 
and  daring  enemies  of  thy  name,  and  cause,  and 
people."  1.  "Lord,  restrain  them,  and  set  bounds 
to  their  malice.  Let  not  man  firevail,  consult  thine 
own  honour,  and  let  not  weak  and  mortal  men  pre- 
vail against  the  kingdom  and  interest  of  the  al- 
mighty and  immortal  God.  Shall  mortal  man  be 
too  hard  for  God,  too  strong  for  his  Maker?"  2. 
"Lord,  reckon  with  them,  let  the  heathen  be  judged 
in  thy  sight,  let  them  be  plainly  called  to  an  ac- 
count for  all  the  dishonour  done  to  thee,  and  the 
mischief  done  to  thy  people."  Impenitent  sinners 
will  be  punished  in  God's  sight;  and,  when  their 
day  of  grace  is  over,  the  bowels  even  of  infinite 
mercy  will  not  relent  toward  them,  Rev.  xiv.  10. 
3.  Put  them  in  fear,  O  Lord;  {v.  20.)  strike  a  ter- 
ror upon  them,  make  them  afraid  with  thy  judg- 
ments. God  knows  how  to  make  the  sti'ongest  and 
stoutest  of  men  to  tremble,  and  to  flee  when  none 
pursues;  and  thereby  he  makes  them  know  and 
own  that  they  are  but  men;  they  are  but  weak 
men,  unable  to  stand  before  the  holy  God;  sinful 
men,  the  guilt  of  whose  consciences  makes  them 
subject  to  alarms.  Note,  It  is  a  verv  desirable 
thine,  much  for  the  glory^  of  God,  and  the  peace 
and  welfare  of  the  universe,  that  men  should  know, 
and  consider,  themselves  to  be  but  men,  depending 
creatures,  nuitable,  mortal,  and  accountable. 

In  singing  this,  we  must  give  to  God  the  glory 
of  his  justice,  in  pleading  his  people's  cause  against 
his  and  their  enemies,  and  encourage  ourselves  to 
wait  for  the  year  of  the  redeemed  and  the  year  of 
recompenses  for  the  controversy  of  Zion,  even  the 
final  destruction  of  all  anti-christian  powers  and 
factions,  to  which  many  of  the  ancients  apply  this 
psalm. 

PSALM  X. 

The  Septuao^int  translation  joins  this  psalm  with  the  ninth, 
and  makes  them  but  one;  but  the  Hebrew  makes  it  a 
distinct  psalm;  the  scope  and  style  are  certainly  diffe- 
rent. In  this  psalm,  I.  David  complains  of  the  wicked- 
ness of  the  wicked,  describes  the  dreadful  pitch  of 
impiety,  at  which  they  were  arrived,  (to  (hp creat  dis- 
honour of  God,  and  the  prejudice  of  his  church  and 


274 


PSALMS,  X. 


people,!  an'1  notices  the  delay  of  God's  appearing 
affuiiisl  them,  v.  1..11.  II.  He  pr;ijs  lo  God  to  appear 
against  ihem  for  the  relief  of  his  people,  and  comforts 
hl.Tiftelf  with  the  hopes  that  he  would  do  so  in  due  time, 
V.  I.!..18. 

1 .  IIlI/^H  Y  standest  thou  afar  off,  O  Lord  ? 
?  T  why  hidest  ihou  thyself  in  times 
of  trouble?  2.  The  wicked  in  his  pride 
doth  persecute  the  poor :  let  them  be  taken 
in  the  devices  that  they  have  imagined.  3. 
For  the  wicked  boastcth  of  his  hearfs  de- 
sire, and  blesseth  the  covetous,  whom  the 
Lord  abhorreth.  4.  The  wicked,  through 
the  pride  of  his  countenance,  will  not  seek 
after  God ;  God  is  not  in  all  his  thoughts. 
5.  His  ways  are  always  grievous  ;  thy  judg- 
ments are  far  above  out  of  his  sight :  as  for 
all  his  enemies,  he  puffeth  at  them.  6.  He 
hath  said  in  his  heart,  I  shall  not  be  moved : 
for  /  shall  never  he  in  adversity.  7.  His 
mouth  is  full  of  cursing  and  deceit  and 
fraud;  under  his  tongue  is  mischief  and 
vanity.  8.  He  sitteth  in  the  lurking-places 
of  the  villages ;  in  the  secret  places  doth  he 
murder  the  innocent :  his  eyes  are  privily 
set  against  the  poor.  9.  He  lieth  in  wait 
secretly,  as  a  lion  in  his  den :  he  lieth  in 
wait  to  catch  the  poor :  he  doth  catch  the 
poor,  when  he  draweth  him  into  his  net. 

10.  He  croucheth,  and  humbleth  himself, 
that  the  poor  may  fall  by  his  strong  ones. 

1 1 .  He  hath  said  in  his  heart,  God  hath 
forgotten :  he  hideth  his  face  ;  he  will  never 
see  it. 

David,  in  these  verses,  discovers, 

I.  A  veiy  great  affection  to  God  and  his  favour; 
for,  in  the  time  of  trouble,  that  which  he  complains 
of  most  feelingly,  is,  (iod's  withdrawing  his  gra- 
cious presence;  {v.  1.)  "Why  standest  thou  afar 
off,  as  one  unconcerned  in  the  indignities  done  to 
thy  name,  and  the  injuries  done  to  thy  people?" 
Note,  God's  withdrawings  are  very  grievous  to  his 
people  at  any  time,  but  especially  m  times  of  trou- 
ble. Outward  deliverance  is  afar  off,  and  is  hidden 
from  us,  and  then  we  think  God  is  afar  off,  and  we 
therefore  want  inw<u'd  comfort;  but  that  is  our  own 
fault,  it  is  because  we  judge  by  outward  appear- 
ance, we  stand  afar  off  from  God  by  our  unbelief, 
and  then  we  complain  that  God  stands  afar  off 
from  us. 

II.  A  very  great  indignation  against  sin,  the  sins 
that  made  the  time  perilous,  2  Tim.  iii.  1.  He 
beholds  the  transgressors,  and  is  grieved,  is  amazed, 
and  l)rings  to  his  heavenly  Father  their  evil  report: 
not  in  a  way  of  vain-glory,  boasting  before  God 
that  he  was  not  as  these  /lublicans,  (Luke  xviii. 
11.)  mu'h  less  venting  any  pei'sonal  resentments, 
piques,  or  passions,  of  liis  own;  but  as  one  that  laid 
to  heart  that  which  is  offensive  to  God,  and  all 
good  men,  :uid  earnestly  desired  a  reformation  of 
manners.  Passionate  and  satirical  invectives  against 
bad  men  do  more  hurt  than  good;  if  we  will  speak 
of  their  badness,  let  it  be  to  God  in  prayer,  for  he 
alone  can  make  them  better. 

This  long  representation  of  the  wickedness  of  the 
wicked,  is  here  summed  up  in  the  first  words  of  it, 
{v.  2.)  The  wicked  in  his  firide  doth  fiersecute  the 
floor;  where  two  things  are  laid  to  their  charge, 


pnde  and  persecution;  the  former  the  cause  of  the 
latter.  Proud  men  will  have  all  about  them  to  be 
of  their  mind,  of  their  religion,  to  say  as  they  say, 
to  submit  to  their  dominion,  and  acquiesce  in  their 
dictates;  and  those  that  either  eclipse  them,  or  will 
not  yield  to  them,  thev  malign,  and  hate  with  an 
inveterate  hatred.  Tyranny,  both  in  state  and 
church,  owes  its  original  to  pride.  The  psalmist, 
having  begun  this  description,  presently  inserts  a 
short  prayer,  a  prayer  in  a  parenthesis,  which  is  an 
advantage,  and  no  prejudice  to  the  sense;  Let  them 
be  taken,  as  proud  people  often  are,  7>/  the  devices 
that  they  have  imagined,  v.  2.  Let  their  counsels 
be  turned  headlong,  and  let  them  fall  headlong  by 
them. 

These  two  heads  of  the  charge  are  here  enlarged 
upon. 

1.  They  are  proud,  very  proud,  and  extremely 
conceited  of  themselves;  justly,  therefore,  did  he 
wonder  that  God  did  not  speedily  appear  against 
them,  for  he  hates  pride,  and  resists  the  proud. 

(1.)  The  sinner  proudly  glories  in  his  power  and 
success.  He  boasts  of  his  heart's  desire,  boasts  that 
he  can  do  what  he  pleases,  (as  if  God  himself  could 
not  control  him,)  and  that  he  has  all  he  wished 
for,  and  has  carried  his  point.  Ephraim  said,  I  am 
become  rich,  I  have  found  me  out  substance,  Hos. 
xii.  8.  "Now,  Lord,  is  it  for  thy  gloiy  to  suffer  a 
sinful  man  thus  to  pretend  to  the  sovereignty  and 
felicity  of  a  God?" 

(2.)  He  proudly  contradicts  the  judgment  of 
God,  which,  we  are  sure,  is  according  to  truth;  for 
he  blesses  the  covetous,  whom  the  Lord  abhors.  See 
how  God  and  men  differ  in  their  sentiments  of  per- 
sons; God  abhors  covetous  worldlings,  who  make 
money  their  god,  and  idolize  it;  he  looks  upon  them 
as  his  enemies,  and  will  have  no  communion  with 
them;  The  friendship  of  the  ivorld  is  enmity  to  God. 
But  proud  persecutors  bless  them,  and  approve 
their  sayings,  xlix.  13.  They  applaud  them  as 
wise,  whom  God  pronounces  foolish;  (Luke  xii. 
20.)  they  justify  them  as  innocent,  whom  God  con- 
demns as  deeply  guilty  before  him;  and  they  ad- 
mire them  as  happy  in  having  their  portion  in  this 
life,  whom  God  declares,  upon  that  account,  truly 
miserable;  Thou,  in  thy  life-time,  receivedst  thy 
good  things. 

(3.)  He  proudly  casts  off  the  thoughts  of  God, 
and  all  dependence  upon  him,  and  devotion  to  him; 
(xK  4.)  the  wicked,  through  the  firide  of  his  coun- 
tenance, that  pride  of  his  heart  which  appears  in 
his  very  countenance,  (Prov.  vi.  17.)  ivill  not  seek 
after  God;  nor  entertam  the  thoughts  nf  him;  God 
is  not  in  all  his  thoughts,  not  in  any  of  them,  jlll 
his  thoughts  are,  that  there  is  no  God.  See  here, 
[1.]  The  nature  of  impiety  and  irreligion;  it  is,  not 
seeking  after  God,  and  not  having  him  in  our 
thoughts.  No  inquiry  is  made  after  him,  (Job 
XXXV.  10.  Jer.  ii.  6.)  there  is  no  desire  toward  him, 
no  communion  with  him,  and  a  secret  wish  to  have 
no  dependence  upon  him,  and  not  to  be  beholden 
to  him.  Wicked  people  will  not  seek  after  God, 
that  is,  will  not  call  upon  him;  thev  live  without 
praver,  and  that  is  living  without  God.  They  have 
many  thoughts,  many  projects  and  devices,  but  no 
eve  to  God  in  any  of  them,  no  s\il)mission  to  his 
will,  nor  aim  at  his  glory.  [2.]  The  cause  of  this 
impiety  and  irreligion;  and  tiiat  is  pride.  Men 
will  not  seek  after  God,  l)ecause  they  think  thev 
have  no  need  of  him,  their  own  hands  are  suflicient 
for  them;  they  think  it  a  thing  below  them  to  be 
religious,  because  religious  people  are  few,  and 
mean,  and  despised,  and  the  restraints  of  religion 
will  be  a  disparagement  to  them. 

(4.)  He  proudly  makes  light  of  God's  command- 
ments and  judgments;  (t.  5.)  His  ways  are  alwnya 
grievous;  he  is  very  daring  and  resolute  in  his  sin- 


ful  ourses,  he  will  have  his  way,  though  ever  so 
tiresome  to  himself,  and  vexatious  to  others;  he 
travails  with  pain  in  his  wicked  courses,  and  yet 
his  pride  makes  him  wilful  and  obstinate  in  them. 
God's  judgments  (what  he  commands,  and  what  he 
threatens  for  the  breach  of  his  commands)  are  far 
above  out  of  his  sight;  he  is  not  sensible  of'^his  duty 
by  the  law  of  God,  nor  of  his  danger  by  the  wrath 
and  curse  of  God.  Tell  him  of  God's  authority 
over  him,  he  turns  it  off  with  this,  that  he  never 
saw  God,  and  therefore  does  not  know  that  there 
IS  a  God;  he  is  in  the  height  of  heaven,  and  Qu3e 
sii/ira  nos  nihil  ad  nos — IVe  have  nothing  to  do  with 
things  above  us.  Tell  him  of  God's  judgments, 
which  will  be  executed  upon  those  that  go  on  still 
in  their  trespasses,  and  he  will  not  be  convinced 


that  there  is  any  reality  in  them;  they  are  far 

iks  thev 

ftre  mere  bugbears 


above  out  of  his  sight,  and  therefore  he  thinks  they 


(5.)  He  proudly  despises  all  his  enemies,  and 
looks  upon  them  with  the  utmost  disdain;  he  puffs 
at  them  whom  God  is  preparing  to  be  a  scourge 
and  ruin  to  him,  as  if  he  could  baffle  them  all,  and 
was  able  to  make  his  part  good  with  them.  But  as 
it  is  impolitic  to  despise  an  enemy,  so  it  is  impious 
to  despise  any  instrument  of  God's  wrath. 

(6.)  He  proudly  sets  trouble  at  defiance,  and  is 
confident  of  the  continuance  of  his  own  prosperity; 
(v.  6.)  He  hath  said  in  his  heart,  and  pleased  him- 
self with  the  thought,  /  shall  not  be  moved;  my 
goods  are  laid  up  for  many  years,  and  I  shall  never 
be  in  adversity:  like  Babylon,  that  said,  I  shall  be  a 
lady  for  ever,  Isa.  xlvii.  7.  Rev.  xviii.  7.  Those 
are  nearest  ruin,  who  thus  set  it  furthest  from 
them. 

2.  They  are  persecutors,  cruel  persecutors:  for 
the  gratifying  of  their  pride  and  covetousness,  and, 
in  opposition  to  God  and  religion,  they  are  very 
oppressive  to  all  within  their  reach.  Observe,  con- 
cerning these  persecutors: 

(1.)  That  they  are  very  bitter  and  malicious; 
{v.  7.)  His  mouth  is  full  of  cursing.  Those  he 
cannot  do  a  real  mischief  to,  yet  he  will  spit  his 
venom  at,  and  breathe  out  the  slaughter  which  he 
cannot  execute.  Thus  have  God's  faithful  wor- 
shippers been  anathematized,  and  cursed,  with 
bell,  book,  and  candle.  Where  there  is  a  heart 
full  of  malice,  there  is  commonly  a  mouth  full  of 
curses. 

(2.)  That  they  are  very  false  and  treacherous. 
There  is  mischief  designed,  but  it  is  hid  under  the 
tongue,  not  to  be  discerned,  for  his  mouth  is  full 
of  deceit  and  vanity;  he  has  learned  of  the  Devil  to 
deceive,  and  so  to  destroy;  with  this  his  hatred  is 
covered,  Prov.  xxvi.  26.  He  cares  not  what  lies 
he  tells,  nor  what  oaths  he  breaks,  nor  what  arts 
of  dissimulation  he  uses  to  compass  his  ends. 

(3. )  That  they  are  very  cunning  and  crafty  in 
carrying  on  their  designs.  They  have  ways  and 
means  to  concert  what  they  intend,  that  they  may 
the  more  effectually  accomplish  it.  Like  Esau, 
that  cunning  hunter,  he  sits  in  the  lurking  places, 
in  the  secret  places,  and  his  eyes  are  privily  set  to 
do  mischief;  {v.  8.)  not  because  he  is  ashamed  of 
what  he  does,  (if  he  blushed,  there  were  some 
hopes  he  would  repent,)  nor  because  he  is  afraid 
of  the  wrath  of  God,  for  he  imagines  God  will 
never  call  him  to  an  account,  (r.  11.)  but  because 
he  is  afraid,  lest  the  discovery  of  his  designs  should^ 
be  the  breaking  of  them.  Perhaps  it  refers  par- 
ticularly to  robbers  and  highwaymen,  who  lie  in 
wait  for  honest  travellers,  to  make  a  prey  of  them 
and  what  they  have. 

(4. )  That  they  are  very  cruel  and  barbarous. 
Their  malice  is  against  the  innocent,  who  never 
provoked  them;  against  the  poor,  who  cannot  resist 
them ;  and  over  whom  it  will  be  no  gloir  *o  triumph. 

Vol   III — 2  F 


PSALMS,  X.  225 

Those  are  perfectly  lost  to  all  honesty  and  honour, 
against  whose  mischievous  designs  neither  innocence 
nor  poverty  will  be  any  man's  security.  Those  that 
have  power,  ought  to  protect  the  innocent,  and  pro- 
vide for  the  poor;  yet  he  will  be  the  destroyer  of 
those  whose  guardian  he  ought  to  be.  And'  what 
do  they  aim  at?  It  is  to  catch  the  poor,  and  draw 
them  into  their  net,  get  them  into  their  power,  not 
to  strip  them  only,  but  to  murder  them;  they  hunt 
for  the  precious  life.  They  are  God's  poor  people 
that  they  are  persecuting,  against  whom  they  bear 
a  mortal  hatred,  for  his  sake  wliose  they  are,  and 
whose  image  they  bear,  and  therefore  they  lie  in 
wait  to  murder  them :  he  lies  in  wait  as  a  lion  that 
thirsts  after  blood,  and  feeds  with  pleasure  upon  the 
prey.  The  Devil,  whose  agent  he  is.  is  compared 
to  a  roaring  lion,  that  seeks  not  what,  but  whom,  he 
may  devour. 

(5.)  That  they  are  base  and  hypocritical;  {v.  10.) 
He  crouches,  and  humbles  himself,  as  beasts  of  prey 
do,  that  they  may  get  their  prey  within  their  reach. 
This  intimates,  that  the  sordid  spirits  of  persecu- 
tors and  oppressors  will  stoop  to  any  thing,  though 
ever  so  mean,  for  the  compassing  of  their  wicked 
designs;  Avitness  the  scandalous  practices  of  Saul, 
when  he  hunted  David.  It  intimates  likewise,  that 
they  cover  their  malicious  designs  with  the  pretence 
of  meekness  and  humility,  and  kindness  to  those 
they  design  the  greatest  niischief  to;  they  seem  to 
humble  themselves,  as  if  to  take  cognizance  of  the 
poor,  and  concern  themselves  in  their  concernments, 
when  it  is  in  order  to  make  them  fall,  to  make  a 
prey  of  them. 

(6.)  That  they  are  very  impious  and  atheistical, 
V.  11.  They  could  not  thus  break  through  all  the 
laws  of  justice  and  goodness  toward  man,  if  they 
had  not  first  shaken  off  all  sense  of  religion,  and  risen 
up  in  rebellion  against  the  light  of  its  most  sacred 
and  self-evident  principles;  He  hath  said  in  his  heart, 
God  has  forgotten.  When  his  own  conscience  re- 
buked him  for  his  wickedness,  and  threatened  him 
with  the  consequences  of  it,  and  asked,  how  he 
would  answer  it  to  the  righteous  Judge  of  heaven 
and  earth,  he  turned  it  off  with  this,  God  has  for- 
saken the  earth,  Ezek.  viii.  12. — ix.  9.  This  is  a 
blasphemous  reproach,  [1.]  Upon  God's  omnis- 
cience and  providence,  as  if  he  could  not,  or  did  not, 
see  what  men  do  in  this  lower  world.  [2.]  Upon 
his  holiness  and  the  rectitude  of  his  nature,  as  if, 
though  he  did  see,  yet  he  did  not  dislike,  but  was 
willing  to  connive  at,  the  most  unnatural  and  inhu- 
man villanies.  [3.]  Upon  his  justice  and  the  equity 
of  his  government,  as  if,  though  he  did  see  and  dis- 
like the  wickedness  of  the  wicked,  yet  he  would 
never  reckon  with  them,  nor  punish  them  for  it, 
either  because  he  could  not,  or  durst  not,  or  was 
not  inclined  to  it.  Let  those  that  suffer  by  proud 
oppressors,  hope  that  God  will,  in  due  time,  appear 
for  them;  for  those  that  are  abusive  to  them,  are 
abusive  to  God  Almighty  too. 

In  singing  this,  and  praying  it  over,  we  should 
have  our  hearts  much  affected  with  a  holy  indigna- 
tion at  the  wickedness  of  the  oppressors,  a  tender 
compassion  for  the  oppressed,  and  a  pious  zeal  for  the 
glory  and  honour  of  God,  with  a  firm  belief  that  he 
will,  in  due  time,  right  the  injured,  and  reckon  with 
the  injurious. 

12.  Arise,  O  Lord  ;  O  God,  lift  up  thy 
hand  :  forget  not  the  humble.  1 3.  Where- 
fore doth  tlie  wicked  contemn  God  ?  he 
hath  said  in  his  heart.  Thou  wilt  not  require 
it.  14.  Thou  hast  seen  it;  for  thou  behold 
est  mischief  and  spite,  to  requite  it  with  thy 
hand :    the  poor  committeth  himself  untn 


226 


PSALMS,  X. 


Uiee ;  thou  art  the  helper  of  the  fatherless. 
1 5  Break  thou  the  arnn  of  the  wicked  and 
the  evil  man :  seek  out  his  wickedness  tiU 
thou  find  none.  16.  The  Lord  25  King 
for  ever  and  ever  :  the  heathen  are  perished 
out  of  his  land.  1 7.  Lord,  thou  hast  heajd 
the  desire  of  the  humble  :  thou  wilt  prepare 
their  heart,  thou  wilt  cause  thine  ear  to 
hear;  18.  To  judge  the  fatherless  and  the 
oppressed,  that  the  man  of  the  earth  may  no 
more  oppress. 

David  here,  uj)on  the  foregoing  repi-esentation 
of  the  inhumanity  and  impiety  of  the  oppressors, 
grounds  an  address  to  God:  Wherein  observe, 

I.  What  he  prays  for;  1.  That  God  would  him- 
self appear;  (f.  12.)  "Arise,  0  Lord;  O  God,  lift 
up.  thine  hand,  manifest  thy  presence  and  provi- 
dence in  the  affairs  of  this  lower  world.  Arise,  0 
Lord,  to  the  confusion  of  those  who  say  that  thou 
hidest  thy  face.  Manifest  thy  power,  exert  it  for 
the  maintainingof  thine  own  cause,  lift  up  thine  hand 
to  give  a  fatal  blow  to  these  oppressors;  let  thine 
everlasting  arm  be  made  bare.  2.  That  he  would 
appear  for  his  people;  '*  Forget  not  the  humble,  the 
afflicted,  that  are  poor,  that  are  made  poorer,  and 
are  poor  in  spirit.  Their  oppressors,  in  their  pre- 
sumption, say  that  thou  hast  forgotten  them;  and 
they,  in  their  despair,  are  ready  to  say  tlie  same; 
Lord,  make  it  to  appear  that  they  are  both  mis- 
taken." 3.  That  he  would  appear  against  their 
persecutors,  -v.  15.  (1.)  That  he  would  disable 
them  to  do  any  further  miscliief;  Break  thou  the 
arm  of  the  wicked,  take  away  his  power,  that  the 
hypocrite  reign  not,  lest  the  people  be  ensnared.  Job 
Xxjtiv.  30.  We  read  of  oppressors  whose  dominion 
was  taken  away,  but  their  lives  were  prolonged, 
(Dan.  vii.  12.)  that  they  might  have  time  to  repent. 
(2. )  That  he  would  deal  with  them  for  the  mischief 
they  had  done;  "Seek  out  his  wickedness;  let  that 
be  all  brought  to  light,  which  he  thought  should  for 
ever  lie  undiscovered;  let  that  be  all  bn  ught  to 
account,  which  he  thought  should  for  ever  go  un- 
punished; bring  it  out  till  thou  find  none,  till  none 
of  his  evil  deeds  remain  vmreckoned  for,  none  of  his 
evil  designs  undefeated,  and  none  of  his  partisans 
indestroved. 

II.  What  he  pleads,  for  the  encouraging  of  his 
jwn  faith  in  these  petitions. 

1.  He  pleads  the  great  affronts  which  these  proud 
oppressors  put  upon  God  himself;  "Lord,  it  is  thine 
own  cause  that  we  beg  thou  wouldest  appear  in,  the 
enemies  have  made  it  so,  and  therefore  it  is  not  for 
thv  glory  to  let  them  go  unpunished;"  {v.  13.) 
Wherefore  do  the  wicked  contemn  God?  He  does 
so;  for  he  says,  "  Thou  wilt  not  require  it;  thou 
wilt  never  call  us  to  an  account  for  what  we  do;" 
than  which  they  could  not  put  a  greater  indignity 
upon  the  righteous  God.  The  psalmist  here  speaks 
with  astonishment,  (1.)  At  the  wickedness  of  the 
wicked;  "  Why  do  they  speak- so  impiously,  why 
so  absurdly  >"  It  is  a  great  trouble  to  good  men,  to 
think  what  contempt  is  cast  upon  the  holy  (iod  by 
the  sin  of  sinners,  upon  his  precepts,  his  promises, 
his  threatenings,  his  favours,  his  judgments;  all  are 
despised  and  made  light  of.  Wherefore  do  the 
wicked  thus  contemn  God?  It  is  because  they  do 
not  know  him.  (2.)  At  the  patience  and  forb'ear- 
ance  of  God  toward  them ;  "  Why  are  they  suffered 
thus  to  contemn  God?  WMiy  does  he  not  imme- 
diately vindicate  himself,  and  take  vengeance  on 
them?"  It  is  because  the  day  of  reckoning  is  yet  to 
come,  when  the  measure  of  their  iniquity  is  full. 

2.  He  pleads  the  notice  God  took  of  the  impiety 


■■ — O"    o  ■ — 

3.  He  pleads  the  dependence  which  the  oppress- 
had  upon  him;  "  7  he  poor  cominits  himself  untn 


and  iniquity  of  these  oppressors;  {v.  14. )  "  Do  the 
persecutors  encourage  themselves  with  a  ground- 
less fancy,  that  thou  wilt  never  see  it?  Let  the  per- 
secuted encourage  themsch  es  with  a  well-grounded 
faith,  not  only  that  thou  hast  seen  it,  but  that  thou 
dost  behold  it,  even  all  the  mischief  that  is  done  by 
the  hands,  and  all  the  spite  and  malice  that  lurk  in 
the  hearts,  of  these  oppressors;  it  is  all  known  to 
thee,  and  observed  by  thee;  nay,  not  only  thou  hast 
seen  it,  and  dost  behold  it,  but  thou  wilt  requite  it, 
wilt  recompense  it  into  their  bosoms,  by  thy  just 
and  avenging  hand." 

3.  " 
ed 

thee,  each  of  them  does  so,  I  among  tlie  rest. 'They 
rely  on  thee,  as  their  Patron  and  Protector,  they 
refer  themselves  to  thee  as  their  Judge,  in  whose 
determination  they  acquiesce,  and  at  whose  disposal 
they  are  willing  to  be.  They  leave  thetnselves  with 
thee,"  (so  some  read  it,)  "  not /prescribing,  but  sub- 
scribing, to  thy  wisdom  and  will.  They  thus  give 
thee  honour,  as  much  as  their  oppressors  dishonour 
thee.  They  are  thy  willing  subjects,  and  put  them- 
selves under  thy  protection;  therefore  protect 
them." 

4.  He  pleads  the  relation  in  which  God  is  pleased 
to  stand  to  us.  (1.)  As  a  great  God,  he  is  King  for 
ever  and  ever,  v.  16.  And  it  is  the  office  of  a  king 
to  administer  justice  for  the  restraint  and  terror  of 
evil-doers,  and  the  protection  and  praise  of  them 
that  do  well.  To  whom  should  the  injured  subjects 
appeal,  but  to  the  sovereign?  Help,  my  Lord,  O 
King;  Avenge  me  of  mine  adversaj-y.  "Lord,  let 
all  that  pay  homage  and  tribute  to  thee  as  their 
King,  have  the  benefit  of  thy  government,  and  find 
thee  their  Refuge.  Thou  art  an  everlasting  Kmg, 
which  no  earthly  prince  is,  and  therefore  canst  and 
wilt,  by  an  eternal  judgment,  dispense  rewxirds  and 
punishments  in  an  everlasting  state,  when  time  shall 
be  no  more;  and  to  that  judgment  the  poor  refer 
themselves."  (2.)  As  a  good  God;  he  is  the  Helper 
of  the  fatherless,  (x".  14.)  of  those  who  have  no  one 
else  to  help  them,  and  have  many  to  injure  them. 
He  has  appointed  kings  to  defend  the  poor  and  fa- 
therless, (Ixxxii.  3.)  and  therefore  much  more  will 
he  do  it  himself;  for  he  has  taken  it  among  the 
titles  of  his  honour,  to  be  a  Father  to  the  fatherless, 
(Ixviii.  5.)  a  Helper  of  the  helpless. 

5.  He  pleads  the  experience  which  God's  church 
and  people  had  had  of  God's  readiness  to  appear 
for  them.  (1.)  He  had  dispersed  and  extirpated 
their  enemies;  (y.  16.)  The  heathen  are  perished 
out  of  his  land;  the  remainders  of  the  Canaanites, 
the  seven  devoted  nations,  which  have  long  been  as 
thorns  in  the  eyes,  and  goads  in  the  sides,  of  Israel, 
are  now,  at  length,  utterly  rooted  out;  and  that  is 
an  encouragement  to  us  to  hope  that  God  will,  in 
like  manner,  break  the  arm  of  the  oppressive  Is- 
raelites, that  were,  in  some  respects,  worse  than 
heathens.  (2.)  He  had  heard  and  answered  their 
prayers;  {v.  17.)  "Lord,  thou  hast  many  a  time 
heard  the  desire  of  the  humble,  and  never  saidst  to 
a  distressed  supplicant,  Seek,  in  vaiji.  Why  may 
not  we  hope  for  the  continuance  and  repetition  of 
the  wonders,  the  favours,  which  our  fathers  told 
us  of? 

6.  He  pleads  their  expectations  from  God,  pursu 
ant  to  their  experience  of  him,  "  Thou  hast  heard, 
therefore  thou  wilt  cause  thine  ear  to  hear,  as  vi.  9. 
Thou  art  the  same,  and  thy  power,  and  promise, 
and  relation,  to  thy  people  the  same;  and  the  work 
and  workings  of  grace  are  the  same  in  them;  why 
therefore  may  we  not  hope  that  he  who  has  been, 
will  still  be,  will  ever  be,  a  God  hearing  prayer?" 
But  observe,  (1.)  In  what  method  God  hears 
prayer.  He  first  prepares  the  heart  of  his  people, 
and  then  gives  them  an  answer  of  peace;  nor  ma\ 


PSALMS,  XL 


227 


■we  expect  his  gracious  answer,  but  in  this  way;  so 
that  God's  working  ufion  us,  is  the  best  earnest  of 
his  working  for  us.  He  prepares  the  heart  for 
prayer,  by  kindling  holy  desires,  and  strengthening 
our  most  holy  fdith,  fixing  the  thoughts,  and  raising 
the  affections,  and  then  he  graciously  accepts  the 
prayer;  he  prepares  the  heart  for  the  mercy  itself 
that  is  wantuig  and  prayed  for;  makes  us  fit  to  re- 
ceive it,  and  use  it  well,  and  then  gives  it  unto  us. 
The  preparation  of  the  heart  is  from  the  Lord,  and 
we  must  seek  unto  hini  for  it,  (Prov.  xvi.  1.)  and 
take  that  as  a  leading  favour.  (2.)  What  he  -will 
do,  in  answer  to  prayer,  v.  18.  [1.]  He  will  plead 
the  cause  of  the  persecuted;  will  judge  the  father- 
less and  oppressed,  will  judge  for  them,  clear  up 
their  innocency,  restore  their  comforts,  and  recom- 
pense them  for  all  the  loss  and  damage  they  ha\e 
sustained.  [2.]  He  will  put  an  end  to  the  fury  of 
the  persecutors.  Hitherto  they  shall  come,  but  no 
further;  here  shall  the  proud  waves  of  their  malice 
be  stayed;  an  effectual  course  shall  be  taken  that 
the  mcni  of  the  earth  may  no  more  op/iress.  See 
how  light  the  psalmist  now  makes  of  the  power  of 
that  proud  persecutor,  whom  he  had  been  describ- 
ing in  this  psalm,  and  how  slightly  he  speaks  of 
him,  now  that  he  had  been  considering  God's  sove- 
reignty. First,  He  is  but  a  man  of  the  earth,  a  man 
out  q/the  earth,  so  the  word  is;  sprung  out  of  the 
earth,  and  therefore  mean,  and  weak,  and  hasten- 
ing to  the  earth  again.  Why  then  should  we  be 
afraid  of  the  fury  of  the  oppressor,  when  he  is  but 
man  that  shall  die,  a  son  of  man  that  shall  be  as 
ffrass?  Isa.  li.  12.  He  that  protects  us,  is  the  Lord 
of  heaven;  he  that  persecutes  us,  but  a  man  of  the 
earth.  Secondly,  God  has  him  in  a  chain,  and  can 
easily  restrain  the  remainder  of  his  wrath,  so  that 
he  cannot  do  what  he  would.  When  God  speaks 
the  word,  Satan  shall  by  his  instruments  no  more 
deceive,  (Rev.  xx.  3.)  no  more  oppress. 

In  singing  these  verses,  we  must  commit  religion's 
just,  but  injured,  cause  to  God,  as  those  that  are 
heartily  concerned  for  its  honour  and  interests,  be- 
lieving that  he  will,  in  due  time,  plead  it  with 
jealousy. 

PSALM   XL 

In  this  psalm  we  have  David's  struggle  with,  and  triumph 
over,  a  strong  temptation  to  distrust  God,  and  betake 
himself  to  indirect  means  for  his  own  safety  in  a  time 
of  danger.  It  is  supposed  to  have  been  penned  when  he 
began  to  feel  the  resentments  of  Saul's  envy,  and  had 
had  the  javelin  thrown  at  him  once  and  again.  He  was 
then  advised  to  run  his  country;  "  No,"  says  he,  "  I 
trust  in  God,  and  therefore  will  keep  my  ground."  Ob- 
serve, I.  How  he  represents  the  temptation,  and  perhaps 
parleys  witli  it,  v.  1.  .3.  H.  How  he  answers  it,  and  puts 
it  to  silence,  with  the  consideration  of  God's  dominion 
and  providence,  (v.  4)  his  favour  to  the  righteous,  and 
the  wrath  which  the  wicked  are  reserved  for,  v.  3 . .  7. 
In  time  of  public  fears,  when  the  insults  of  the  church's 
enemies  are  daring  and  tlireatening,  it  will  be  profitable 
to  meditate  on  this  psalm. 

To  the  chief  musician,     ji  psalm  of  David. 

1 .  ~i^N  the  Lo  RD  ptit  I  my  trust :  how  say 
JL  ye  to  my  soul,  Flee  as  a  bird  to  your 
mountain  ?  2.  For,  lo,  the  wicked  bend 
their  bow,  they  make  ready  their  arrow 
upon  the  string,  that  they  may  privily  shoot 
at  the  upright  in  heart.  3.  If  the  founda- 
tions be  destroyed,  what  can  the  righteous 
do? 

Here  is, 

1.  David's  fixed  resolution  to  make  God  his  con- 
fidence; In  the  Lord  put  I  my  trust,  v.  1.  Those 
that  truly  fear  God,  and  serve  him,  are  welcome  to 


put  their  trust  in  him,  and  shall  not  be  made 
ashamed  of  their  doing  so.  And  it  is  the  character 
of  the  saints,  who  have  taken  God  for  their  God, 
that  they  make  him  their  Hope:  even  when  they 
have  other  things  to  stay  themselves  upon,  yet  they 
do  not,  they  dare  not,  stay  upon  them,  but  on  God 
only;  gold  is  not  their  hope,  nor  horses  and  cha- 
riots their  confidence,  but  God  only:  and  therefore, 
when  second  causes  frown,  yet  their  hopes  do  not 
fail  them,  because  the  First  Cause  is  still  the  same, 
is  ever  so.  Tlie  psalmist,  before  he  gives  an  ac- 
count of  the  temptation  he  was  in  to  distrust  God 
recoi-ds  his  resolution  to  trust  in  him,  as  that  whicl 
he  was  resolved  to  li\  e  and  die  by. 

2.  His  resentment  of  a  temptation  to  the  contrary ; 
"  Hoiv  say  ye  to  my  soul,  which  has  thus  returned 
to  God  as  its  Rest,  and  reposes  in  him,  Flee  as  a 
bird  to  your  mountain'/  to  be  safe  there  out  of  the 
reach  of  the  fowler."    This  may  be  taken,  either, 

(1.)  As  the  serious  advice  of  his  timorous  friends, 
so  many  underst'-^nd  it,  and  with  great  probability. 
Some,  that  were  hearty  well-wishers  to  David, 
when  they  saw  how  much  Saul  was  exasperated 
against  him,  and  how  maliciously  he  sought  his  life, 
pressed  him  by  all  means  to  flee  for  the  same  tc 
some  place  of  shelter,  and  not  to  depend  too  much 
upon  the  anointing  he  had  received,  which,  they 
thought,  was  more  likely  to  occasion  the  loss  of  his 
head  than  to  save  it.  That  which  grieved  him  in 
this  motion,  was,  not  that  to  flee  now  would  savoui 
of  cowardice,  and  ill  become  a  soldier,  but  that  it 
would  savour  of  tmbelief,  and  would  ill  become  a 
saint,  who  had  so  often  said,  Iti  the  Lord  put  I  my 
trust.  Taking  it  thus,  the  two  following  verses 
contain  the  reason  with  which  these  faint-hearted 
friends  of  David  backed  this  advice.  They  would 
have  him  flee,  [1.]  Because  he  could  not  be  safe 
where  he  was;  (y.  2.)  "Observe,"  say  theyi"how 
the  wicked  bend  their  bow;  Saul  and  his  instru- 
ments aim  at  thy  life,  and  the  uprightness  of  thine 
heart  will  not  be  thy  security. "  See  what  an  en- 
mity there  is  in  the  wicked  against  the  upright,  in 
the  seed  of  the  serpent  against  the  seed  of  the  wo- 
man; what  pains  they  take,  what  preparations  they 
make,  to  do  them  a  mischief;  they  privily  shoot  at 
them,  or  in  darkness,  that  they  may  not  see  the 
evil  designed,  to  avoid  it,  nor  others,  to  prevent  it; 
no,  nor  (iod  himself,  to  punish  it  [2.]  Because  he 
could  be  no  longer  useful  where  he  was;  "For," 
say  they,  "if  the  foundations  be  destroyed,"  (as 
they  were  by  Saul's  mal-administration,)  "if  the 
civil  state  and  government  be  unhinged  and  all  out 
of  course,"  (Ixxv.  iii. — Ixxxii.  5.)  "what  canst 
thou  do  with  thy  righteousness  to  redress  the  griev- 
ances? Alas,  it  is  to  no  purpose  to  attempt  the 
saving  of  a  kingdom  so  wretchedly  shattered;  what- 
ever the  righteous  can  do,  signifies  nothing."  Abi 
in  cellam,  et  die.  Miserere  mei,  Domine — Away  to 
thy  cell,  arid  there  cry.  Pity  me,  O  Lord.  Many 
are  hindered  from  doing  the  service  they  might  do 
to  the  public,  in  difficult  times,  by  a  despair  of 
success. 

(2.)  It  may  be  taken  as  a  taunt  wherewith  his 
enemies  bantered  him,  upbraiding  him  with  the 
professions  he  used  to  make  of  confidence  in  God, 
and  scornfully  bidding  him  try  what  stead  that 
would  stand  him  in  now.  "  You  say,  God  is  your 
Mountain;  flee  to  him  now,  and  see  what  the  bet- 
ter you  will  be."  Thus  they  endeavoured  to  shame 
the  counsel  of  the  poor,  saying.  There  is  no  help 
for  them  in  God,  xiv.  6. — iii.  2.  The  confidence 
and  comfort  which  the  saints  have  in  God,  when  all 
the  hopes  and  joys  in  the  creature  fail  them,  are  a 
riddle  to  a  carnal  world,  and  are  ridiculed  accord- 
ingly. 

Taking  it  thus,  the  two  following  verses  are  Da 
vid's  answer  to  this  sarcasm.     In  which,  [1.]  Hk 


228 


PSALMS,  XI. 


complains  of  the  malice  of  those  who  did  thus  abuse 
him;  (v.  2.)  T/iey  bend  their  bonv,  and  make  readij 
their  arrows;  and  we  are  told,  (Ixiv.  3.)  what  they 
are,  even  bitter  words,  such  words  as  these,  by 
which  they  endeavour  to  discourage  hope  in  God, 
which  David  felt  as  a  sword  in  his  bones.  [2.]  He 
resists  the  temptation  with  a  gracious  abhorrence, 
V.  3.  He  looks  upon  this  suggestion  as  striking  at 
the  foundations  which  every  Israelite  Ijuilds  upon; 
'♦  If  you  destroy  the  foundations,  if  you  take  good 
people  off  from  their  hope  in  God,  if"  you  can  per- 
suade them  that  their  religion  is  a  cheat  and  a  jest, 
and  can  banter  them  out  of  tliat,  you  ruin  them, 
and  break  their  heaits  indeed,  and  make  them  of 
all  men  the  most  miserable."  The  principles  of  re- 
ligion are  the  foundations  on  wliich  the  faith  and 
hope  of  the  righteous  are  built.  These  we  ai-e  con- 
cerned, in  interest,  as  well  as  duty,  to  hold  fast 
against  all  temptations  to  infidelity;  for  if  these  be 
destroyed,  if  we  let  tiiese  go,  JVhot  can  the  righte- 
ous do?  Good  people  would  be  undone,  if  they  had 
not  a  God  to  go  to,  a  God  to  trust  to,  and  a  future 
bliss  to  hope  for. 

4.  The  Lord  is  in  his  holy  temple,  tiie 
Lord's  throne  is  in  heaven  :  his  eyes  be- 
hold, his  eyelids  tiy,  the  children  of  men. 
5.  The  Lord  trieth  the  righteous  :  but  the 
wicked,  and  him  that  loveth  violence,  his 
soul  hateth.  6.  Upon  the  wicked  he  shall 
rain  snares,  fire  and  brimstone,  and  a  hor- 
rible tempest :  this  shall  be  the  portion 
of  their  cup.  7.  For  the  righteous  Lord 
ioveUi  righteousness ;  his  countenance  doth 
behold  the  upright. 

The  shaking  of  a  tree  (they  say)  makes  it  take 
the  deeper  and  faster  root.  The  attempt  of  Da- 
vid's enemies  to  discourage  his  confidence  in  God, 
engages  him  to  cleave  so  much  the  closer  to  his  first 
principles,  and  to  review  them,  which  he  here  does, 
abundantly  to  his  own  satisfaction,  and  the  silencing 
of  all  temptations  to  infidelity.  That  which  was 
shocking  to  his  faith,  and  has  been  so  to  the  faith  of 
many,  was,  the  prosperity  of  wicked  people  in 
their  wicked  ways,  and  the  straits  and  distresses 
which  the  best  men  are  sometimes  reduced  to; 
hence  such  an  evil  thought  as  this,  was  apt  to  arise, 
Surely  it  is  -vain  to  serve  God,  and  we  may  call  the 
proud  happy;  but,  in  order  to  stifle  and  shame  all 
such  thoughts,  we  are  here  called  to  consider, 

1.  That  there  is  a  God,  a  God  in  heaven;  The 
Lord  is  in  his  holy  temfile  above;  there  he  is  out  of 
our  sight,  but  we  are  not  out  of  his.  Let  not  the 
enemies  of  the  saints  insult  oyer  them,  as  if  they 
were  at  a  loss,  and  at  their  wit's  end:  no,  they  have 
a  God,  and  they  know  wh?re  to  find  him,  and  how 
to  direct  their  prayer  unto  him,  as  their  Father  in 
heaven.  Or,  He  is  in  his  holy  temple,  that  is,  in 
his  church;  he  is  a  God  in  covenant  and  communion 
with  his  people,  through  a  Mediator,  of  whom  the 
temple  was  a  type.  We  need  not  say,  "Who  shall 
go  up  to  heaven,  to  fetch  us  thence  a  (iod  to  trust 
to?"  No,  the  Word  is  nigh  us,  and  God  in  the 
Word;  his  Spirit  is  in  his  saints,  those  living  tem- 
ples, and  the  Lord  is  that  Spirit. 

2.  That  this  God  governs  the  world;  the  Lord 
has  not  only  his  residence,  but  his  throne,  in  heaven, 
and  he  has  set  the  dominion  thereof  in  the  earth; 
(Job  xxxviii.  33.)  for,  having  firefiared  hii  throne 
in  the  heavens,  his  kingdom  ruleth  over  all,  ciii.  19. 
Hence  the  heavens  are  said  to  rule,  Dan.  iv.  26. 
Let  us  by  faith  see  God  on  his  throne,  on  his  thi*one 
of  glor)%  infinitely  transcending  the  splendour  and 


majesty  of  eaithly  princes;  on  his  throne  of  govern- 
ment, giving  law,  giving  motion,  and  giving  aim,  to 
all  the  creatures;  on  his  throne  of  judgment,  ren- 
dering to  every  man  according  to  his  works;  and  on 
his  throne  of  grace,  to  which  his  people  may  come 
boldly  for  mercy  and  grace;  we  shall  then  see  no 
reason  to  !)e  discouraged  by  the  pride  and  power  of 
o])pressors,  or  any  of  the  afflictions  that  attend  the 
rigliteous. 

3.  That  this  God  perfectly  knows  every  man's 
true  character;  His  eyes  behold,  his  eye-lids  try,  the 
children  of  men;  he  not  only  sees  them,  but  he  sees 
through  them;  not  only  knows  all  they  say  and  do, 
but  knows  wliat  they  think,  what  they  design,  and 
how  they  really  stand  affected,  whatever  they  pre- 
tend. We  may  kno'.y  what  men  see7n  to  be,  but  he 
knows  what  thev  ore,  as  the  refiner  knows  what 
tlie  value  of  the  gtold  is,  when  he  has  tried  it.  God 
is  Slid  to  try  ivith  his  eyes,  and  his  eye-lids,  because 
he  knows  men,  not  as  earthly  princes  knrw  men, 
by  report  and  repiTsentation,  l)ut  by  his  own  strict 
inspection,  which  cannot  err,  or  be  imposed  upon. 
This  may  comfort  us  when  we  are  deceived  in 
men,  even  in  men  that  we  think  we  have  tried,  that 
(iod's  judgment  of  men,  we  are  sure,  is  according 
to  truth. 

4.  That,  if  he  afflict  good  people,  it  is  for  their 
trial,  and  therefore  for  their  good,  v.  5.  The  Lord 
tries  all  the  children  of  men,  that  he  may  do  them 
justice;  but  he  tries  the  righteous,  that  he  may  do 
them  good  in  their  latter  end.  Dent.  viii.  16.  Let  not 
that  therefore  shake  our  foundations,  or  discourage 
our  hope  and  trust  in  God. 

5.  That,  however  persecutors  and  oppressors 
may  prosper  and  prevail  a  while,  they  now  lie  un- 
der, and  will  for  ever  perish  under,  the  wrath  of 
God. 

(1.)  He  is  a  holy  God,  and  therefore  hates  them, 
and  cannot  endure  to  look  upon  them;  The  Kvickrd, 
and  him  that  loveth  violence,  his  soul  hateth;  fcr 
nothing  is  more  contrary  to  the  rectitude  and  good- 
ness of  his  natu7-e.  Their  prosperity  is  so  far  from 
being  an  evidence  of  God's  love,  that  their  abuse 
of  it  does  certainly  make  them  the  objects  of  his 
hatred.  He  that  hates  nothing  that  he  has  made, 
vet  hates  those  who  have  thus  ill-made  themselves. 
D?-.  Hammond  offers  another  reading  of  this  verse; 
The  Lord  trieth  the  righteous  and  thcivicked;  (dis- 
tinguishes infallibly  between  them,  which  i.s  more 
than  we  can  do;)  and  he  that  loveth  violence  hateth 
his  own  soul,  that  is,  persecutors  bring  certain  ruin 
upon  themselves,  (Prov.  viii.  36.)  as  follows  here. 

(2.)  He  is  a  righteous  Judge,  and  therefore  he 
will  punish  them,  v.  6.  Their  punishment  will  be, 
[1.]  Inevitable;  Ufion  the  wicked  he  shall  ram 
snares.  Here  is  a  double  metaphor,  to  denote  the 
unavoidableness  of  the  punishment  of  wicked  men. 
It  shall  be  rained  upon  them  from  heaven,  (Job 
XX.  23.)  against  which  there  is  no  fence,  and  from 
which  there  is  no  escape;  see  Josh.  x.  11.  1  Sam. 
ii.  10.  It  shall  surprise  them,  as  a  sudden  shower 
sometimes  surprises  the  traveller  in  a  summer's 
day.  It  shall  be  as  snares  upon  them,  to  hold  them 
fast,  and  keep  them  prisoners,  till  the  day  of 
reckoning  comes.  [2.]  Very  terrible;  it  is.y?re  and 
brimstone,  and  a  horrible  tempest,  which  plainly 
alludes  to  the  destruction  of  Sodom  and  Gomor- 
rah, and  very  fitly,  for  that  destruction  was  intend- 
ed for  a  figure  of  the  vengeance  of  eternal  Jire, 
Jude  7.  The  fire  of  God's  wrath,  "fastening  upon 
the  brimstone  of  their  own  guilt,  will  bum  certamly 
and  furiously,  will  bum  to  the  lowest  hell,  and  to 
the  utmost  line  of  eternity.  What  a  horrible  tem- 
pest are  the  wicked  hurried  away  in,  at  death! 
what  a  lake  of  fire  and  brimstone  must  they  make 
their  bed  in  for  ever,  in  the  congregation  of  the 
dead  and  damned!  That  is  it  that  is  here  meant* 


PS.\LMS,  Xll. 


V29 


that  is  it  that  shall  be  the  portion  of  their  cup,  the 
heritage  appointed  them  by  the  Almighty,  and 
allotted  to  them.  Job  xx.  29.  Tliis  is  the  cup  of 
trembUng,  which  shall  be  put  into  their  hands, 
which  they  must  drink  the  dregs  of,  Ixxv.  8. 
Every  man  has  the  portion  of  his  cup  assigned 
him.  They  who  choose  the  Lord  for  the  Portion 
of  their  cup,  shall  have  what  they  choose,  and  be 
for  ever  happy  in  their  choice,  (xvi.  5. )  but  they 
who  reject  his  grace,  shall  be  made  to  drink  the 
cup  of  his  fury,  Jer.  xxv.  15.    Isa.  li.  17.   Hub.  ii.  16. 

6.  That,  though  honest  good  people  may  be  run 
down,  and  trampled  upon,  yet  God  does  and  will 
own  theiij,  and  favour  them,  and  smile  upun  them, 
and  that  is  the  reason  why  God  will  severely 
reckon  with  persecutors  and  oppressors,  because 
those  whom  they  oppress  and  persecute  are  dear  to 
him;  so  that,  whosoever  toucheth  them,  touchetk 
the  apfile  of  his  eye,  v.  7.  (1. )  He  loves  them,  and 
the  work  of  his  own  grace  in  them.  He  is  himself 
a  righteous  God,  and  therefore  loves  righteousness 
wherever  he  finds  it,  and  pleads  the  cause  of  the 
righteous  that  are  injured  and  oppressed;  he  de- 
lights to  execute  judgment  for  them,  ciii.  6.  We 
must  herein  be  followers  of  God,  must  love  righte- 
ousness as  he  does,  that  we  may  keep  ourseh  es  al- 
ways in  his  love.  (2.)  He  looks  graciously  upon 
them;  IIis  countenance  doth  behold  the  ufiright;  he 
is  not  only  at  peace  with  them,  but  well-pleased  in 
them,  and  he  comforts  them,  and  puts  gladness  into 
their  hearts,  by  letting  them  know  that  he  is  so. 
He,  like  a  tender  Father,  looks  upon  them  with 
pleasure,  and  they,  like  dutiful  children,  are 
pleased  and  abundantly  satisfied  with  his  smiles. 
They  walk  in  the  light  of  the  Lord. 

In  singing  this  psalm,  we  must  encourage  and 
engage  ourselves  to  trust  in  God  at  all  times,  must 
depend  upon  him  to .  protect  our  innocence,  and 
make  us  happy,  must  dread  his  frowns  as  worse 
than  death,  and  desire  his  favour  as  better  than  life. 

PSALM  XII. 

It  is  supposed  that  David  penned  this  psalm,  in  Saul's 
reign,  when  there  was  a  general  decay  of  honesty  and 
piety  both  in  court  and  country,  which  he  here  com- 
plains of  to  God,  and  very  feelingly,  for  he  himself  suf- 
fered by  the  treachery  of  his  false  friends,  and  the  inso- 
lence of  his  sworn  enemies.  I.  He  begs  help  of  God, 
because  there  were  none  among  men  whom  he  durst 
trust,  V.  1,2.  II.  He  foretells  the  destruction  of  his 
proud  and  threatening  enemies,  v.  3,  4.  III.  He  assures 
himself  and  others,  that,  how  ill  soever  things  went  now, 
(v.  8.)  God  would  preserve  and  secure  to  himself  his 
own  people,  (v.  5,  7.)  and  would  certainly  make  good 
his  promises  to  them,  v.  6.  Whether  this  psalm  was 
penned  in  Saul's  reign  or  no,  it  is  certainly  calculated 
for  a  bad  reign;  and  perhaps  David,  in  spirit,  foresaw 
that  some  of  his  successors  would  bring  things  to  as  bad 
a  pass  as  is  here  described,  and  treasured  up  this  psalm 
for  the  use  of  the  church  then-  0  tempora,  0  mores! — 
Ok  the  times  and  the  manners! 

To  the  chief  musician  ufion  Sheminith.     A  psalm 
of  David, 

ELP,  Lord;  for  the  godly  man 
ceaseth ;  for  the  faithful  fail  from 
iimoiig  the  children  of  men.  2.  They  speak 
\  anity  every  one  with  his  neighbour :  with 
flattering  lips,  and  with  a  double  heart,  do 
they  speak.  3.  The  Lord  shall  cut  off  all 
flattering  lips,  and  the  tongue  that  speaketh 
proud  things ;  4.  Who  have  said.  With 
our  tongue  will  we  prevail ;  our  lips  are  our 
own :  who  is  lord  over  us  ?  5.  For  the 
oppression  of  the  poor,  for  the  sighing  of  the 


needy,  now  will  1  arise,  saith  the  Lord  ;  1 
will  set  him  in  safety  from  him  that  puffeth 
at  him.  6.  The  words  of  the  Lord  are 
pure  words ;  as  silver  tried  in  a  furnace  of 
earth,  purified  seven  times,  7.  Thou  shall 
keep  them,  O  Lord,  thou  shalt  preserve 
them  from  this  generation  for  ever.  8.  The 
wicked  walk  on  every  side,  when  the  vilest 
men  are  exalted. 

This  psalm  furnishes  us  with  good  thoughts  for 
bad  times,  in  which,  though  the  prudent  will  keep 
silent,  (Amosv.  13.)  because  a  man  may  be  made 
an  offender  for  a  word,  yet  a  man  may  comfort 
himself,  in  such  a  day,  with  such  suitable  medita- 
tions and  prayers  as  are  here  got  ready  to  our  hand. 

L  Let  us  see  here,  what  it  is  that  makes  the 
times  bad,  and  when  they  may  be  said  to  be  so. 
Ask  the  children  of  this  world,  what  it  is,  in  their 
account,  that  makes  the  times  bad;  they  will  tell 
you.  Scarcity  of  money,  decay  of  trade,  and  the 
desolations  of  war,  make  the  times  bad;  but  the 
scripture  lays  the  badness  of  the  times  upon  causes 
of  another  nature;  (2  Tim.  iii.  1.)  Perilous  times 
shall  come,  for  iniquity  shall  abound;  and  that  is  the 
thing  David  here  complains  of. 

1.  When  there  is  a  general  decay  of  piety  and 
honesty  among  men,  the  times  are  then  truly  bad; 
{y.  1. )  When  the  godly  man  ceases,  and  the  faithful 
fail.  Observe  how  these  two  characters  are  here 
put  together,  the  godly  and  the  faithful.  As  there 
is  no  true  policy,  so  there  is  no  true  piety,  without 
honesty.  Godly  men  are  faithful  men,  fast  men,  so 
they  have  sometimes  been  called;  their  word  is  as 
confirming  as  their  oath,  as  binding  as  their  bond; 
they  make  conscience  of  being  true  both  to  God 
and  man.  They  are  here  said  to  cease  and  fail, 
either  by  death,  or  by  desertion,  or  by  both.  Those 
that  were  godly  and  faithful  were  taken  away,  and 
those  that  were  left  were  sadly  degenerated,  and 
were  not  what  they  had,  been;  so  that  there  were 
few  or  no  good  people,  that  were  Israelites  indeed, 
to  be  met  with.  Perhaps  he  means,  that  there  were 
no  godly  faithful  men  among  Saul's  courtiers;  if  he 
means  there  were  few  or  none  in  Israel,  we  hope  he 
was  under  the  same  mistake  that  Elijah  was,  who 
thought  he  only  was  left  alone,  when  God  had  7000 
who  kept  their  integrity;  (Rom.  xi.  3.)  or  he  means 
that  there  were  few  in  comparison;  there  was  a 
general  decay  of  religion  and  virtue:  the  times  are 
bad,  very  bad,  when  it  is  so;  not  a  man  to  be  found, 
that  executes  judgment,  Jer.  v.  1. 

2.  When  dissimulation  and  flattery  have  cor- 
rupted and  debauched  all  conversation,  then  the 
times  are  verv  bad;  {v.  2.)  when  men  are  generally 
so  profligate,  'that  they  make  no  conscience  of  a  lie, 
are  so  spiteful  as  to  design  against  their  neighbours 
the  worst  of  mischiefs,  and  yet  so  base  as  to  cover 
the  design  with  the  most  specious  and  plausible 
pretences,  and  professions  of  friendship.  Thus  they 
speak  vanity,  (falsehood  and  a  lie,)  every  one  to  his 
neighbour;  with  flattering  lips  and  a  double  heart 
they  will  kiss  and  kill,  (as  Joab  did  Abner  and 
Amasa  in  David's  own  time,)  smile  in  your  face, 
and  cut  your  throat.  This  is  the  Devil's  image 
complete,'  a  complication  of  malice  and  falsehood. 
The  times  are  bad  indeed,  when  there  is  no  such 
thing  as  sincerity  to  be  met  with;  when  an  honest 
man  knows  not  whom  to  believe,  nor  whom  to 
trust,  nor  dares  put  confidence  in  a  friend,  in  a 
guide,  Mic.  vii.  5,  6.  Jer.  ix.  4,  5.  Woe  to  those 
who  help  to  make  the  times  thus  perilous. 

3.  When  the  enemies  of  God,  and  religion,  and 
religious  people,  are  impudent  and  daring,  and 
threaten  to  mn  down  all  that  is  just  and  sacred, 


230 


PSALMS,  Xll. 


then  the  times  are  very  bad;  when  proud  sinners 
ai-e  arrived  at  such  a  pitch  of  impiety  as  to  say, 
"With  our  tongue  will  we  prevail  against  the  cause 
of  virtue,  our  lips  are  our  own,  and  we  may  say 
what  we  will;  who  is  lord  over  us,  either  to  restrain 
us,  or  to  call  us  to  an  account?"  v.  4.  This  bespeaks, 
(1.)  A  proud  conceit  of  themselves,  and  confidence 
in  themselves,  as  if  the  point  were  indeed  gained  by 
eating  forbidden  fruit,  and  thev  were  as  god?  inde- 
pendent and  self-sufficient;  in/allible  in  their  know- 
ledge of  good  and  evil,  and  therefore  fit  to  be  ora- 
cles; irresistible  in  their  power,  and  therefore  fit  to 
be  lawgivers,  that  could  prevail  with  their  tongues, 
and,  like  God  himself,  speak  and  secure  its  being 
done.  (2.)  An  insolent  contempt  of  God's  do- 
minion, as  if  he  had  no  propriety  in  them;  Our 
lifis  are  our  oivn — an  unjust  pretension,  for  who 
■nade  man's  mouth,  in  whose  hand  is  his  breath, 
and  whose  is  the  air  he  breathes  in.  Their  lan- 
guage would  intimate  that  he  has  no  authority 
either  to  command  them,  or  to  judge  them;  IV/io  is 
lord  over  us^  Like  Pharaoh,  Exod.  v.  2.  This  is 
as  absurd  and  uni-easonable  as  the  former,  for  He  in 
whom  we  live,  and  move,  and  have  our  being,  must 
needs  be,  by  an  indisputable  title.  Lord  over  us. 

4.  When  the  poor  and  needy  are  oppressed,  and 
abused,  and  puffed  at,  then  the  times  are  very  bad: 
this  is  implied,  (v.  5.)  where  God  himself  takes 
notice  of  the  oppression  of  the  poor,  and  the  sigliing 
nf  the  needy;  they  are  oppressed  because  they  are 
poor,  have  all  manner  of  wrong  done  them,  merely 
because  they  are  not  in  a  capacity  to  right  them- 
selves. Being  thus  oppressed,  they  dare  not  speak 
for  themselves,  lest  their  defence  should  be  made 
their  q/'fence;  but  they  sigh,  secretly,  bemoaning 
their  calamities,  and  pouring  out  their  souls  in  sighs 
before  God.  If  their  oppressors  be  spoken  to  on 
their  behalf,  tliey  puff  at  them,  make  light  of  their 
own  sin,  and  the  misery  of  the  poor,  and  lay  neither 
to  heart;  see  x.  5. 

5.  When  wickedness  abounds,  and  goes  barefaced, 
under  the  protection  and  countenance  of  those  in 
authority,  then  the  times  are  very  bad,  v.  7.  When 
the  vilest  men  are  exalted  to  places  of  trust  and 
power,  who,  instead  of  putting  the  laws  in  execution 
against  vice  and  injustice,  and  punishing  the  wicked 
according  to  their  merits,  ]:)atronise  and  protect 
them,  give  them  countenance,  and  support  their 
reputation,  by  their  own  example;  then  the  wicked 
walk  on  every  side,  they  swarm  in  all  places,  and 
go  up  and  down  seeking  to  deceive,  debauch,  and 
destroy,  others:  they  are  neither  afraid  nor  ashamed 
to  discover  themselves;  they  declare  their  sin  as 
Sodom,  and  there  is  none  to  check  or  control  them. 
Bad  men  are  base  men,  the  vilest  of  men,  and  they 
are  so,  though  thev  are  ever  so  highly  exalted  in 
this  world.  Antiochus  the  illustrious,  the  scripture 
calls  a  vile  perfion,  Dan.  xi.  21.  But  it  is  bad  with 
a  kingdom,  when  such  are  preferred;  no  marvel  if 
wickedness  then  grows  impudent  and  insolent. 
When  the  wicked  bear  rule,  the  fieofdr  mourn. 

IL  Let  us  now  see  what  good  things  we  are  here 
furnished  with  for  such  bad  times;  and  what  times 
we  may  yet  be  reserved  for,  we  cannot  tell. 

When  times  are  thus  bad,  it  is  comfortable  to 
think, 

1.  That  we  have  a  God  to  go  to,  from  whom  we 
may  ask  and  expert  the  redress  of  all  our  grievances. 
This  he  begins  with;  (t.  1.)  "Helfi,  Lord,  for  the 
irodtij  man  ceaseth.  All  otlier  helps  and  helpers 
fail;  even  the  godly  and  faithful,  who  should  lend  a 
helping  hand  to  support  the  dving  cause  of  religion, 
they  are  gone,  and  therefore  whither  shall  we  seek 
but  to  thee'"  Note,  When  godlv  faithful  people 
cease  and  fail,  it  is  time  to  cry,  Hel/i,  Lord!  The 
•\l>niinding  of  inif)uitv  threatens  a  deluge.  "Help, 
Lord,  help  the  virtuous;  few  seek  to  hold  fast  their 


integrity,  and  to  stand  in  the  gap;  help  to  save  thine 
own  interest  in  the  world  from  sinking.  //  is  time 
for  thee,  Lord,  to  work:  " 

2.  That  God  will  certainly  reckon  with  false  and 
proud  men,  and  will  punish  and  restrain  their  inso- 
lence. They  are  above  the  control  of  men,  and 
set  them  at  defiance.  Men  cannot  discover  the 
falsehood  of  flatterers,  nor  humble  the  haughtiness 
of  those  that  speak  proud  things;  but  the  righteous 
God  will  cut  off  all  flattering  lips,  that  gi\  e  the 
traitor's  kiss,  and  speak  words  softer  than  u'\\,  when 
war  is  in  the  heart;  he  will  pluck  out  the  tongue  that 
s/ieafcs proud  things  against  God  and  religion,  v.  3. 
Some  translate  it  as  a  prayer,  "May  God  cut  off 
those  false  and  spiteful  lips;"  Let  lymg  lifis  be  fiut 
to  silence. 

3.  Tiiat  God  will,  in  due  time,  work  deliverance 
for  his  oppressed  people,  and  shelter  them  from  the 
malicious  designs  of  their  persecutors;  (v.  5.)  J\^ow 
will  I  arise,  saith  the  Lord.  This  promise  of  God, 
which  David  here  delivered  by  the  spirit  of  pro- 
phecy, is  an  answer  to  that  petition  which  he  put  up 
to  God  by  the  spirit  of  prayer,  "  Help,  Lord,"  says 
he;  "I  will,"  says  God:  "here  I  am,  with  season- 
able and  effectual  help.  (1. )  It  is  seasonable,  in  the 
fittest  time.  [1.]  When  the  oppressors  are  in  the 
height  of  their  pride  and  insolence,  when  they  say, 
fVho  is  lord  over  us?  then  is  God's  time  to  let  them 
know,  to  their  cost,  that  he  is  above  them.  [2.] 
When  the  oppressed  are  in  the  depth  of  their  dis- 
tress and  despondency;  when  they  are  sighing  like 
Israel  in  Egypt,  by  reason  of  the  cruel  bondage, 
then  is  God's  time  to  appear  for  them,  as  for  Israel, 
when  they  were  most  dejected,  and  Pharaoh  was 
most  elevated;  JS/'ow  will  J  arise.  Note,  There  is 
a  time  fixed  for  the  rescue  of  oppressed  innocencv; 
that  time  will  come,  and  we  may  be  sure  it  is  of  all 
others  the  fittest  time,  cii.  13.  It  is  effectual;  J  will 
set  him  in  safety,  or  in  salvation;  not  only  protect 
him,  but  restore  him  to  his  former  prosperity,  will 
bring  him  out  into  a  wealthy  filacc;  (Ixvi.  12.)  so 
that,  upon  the  whole,  he  shall  lose  nothing  by  his 
sufferings. 

4.  That,  though  men  are  false,  God  is  faithful; 
though  they  are  not  to  be  trusted,  fi(  d  is.  They 
speak  vanity  and  flattery,  but  the  words  of  the  Lord 
are  pure  words,  {v.  6.)  not  only  all  true,  but  all 
pure,  like  silver  tried  in  a  furnace  of  earth,  or  a 
crucible.  It  denotes,  (1.)  The  sincerity  of  God's 
word;  every  thing  is  really  as  it  is  thei-e  repre- 
sented, and  not  otherwise;  it  does  not  jest  with  us, 
nor  impose  upon  us,  nor  has  it  any  other  design  to- 
ward us  than  our  own  good.  (2.)  The  preciousness 
of  God's  word;  it  is  of  great  intrinsic  value,  like 
silver  refined  to  the  highest  degree;  it  has  nothing 
in  it  to  depreciate  it.  (3.)  The  many  proofs  that 
have  been  given  of  its  power  and  truth;  it  has  been 
often  tried,  all  the  saints  in  all  ages  have  trusted  it, 
and  so,  tried  it  and  it  never  deceived  them,  or  frus- 
trated their  expectations;  but  they  have  all  set  to 
tlieir  seal  that  (iod's  word  is  true,  with  an  Exfierto 
crede — Trust  one  that  has  made  trial)  thev  have 
found  it  so.  Probably,  this  refers  especially  to  tlicte 
promises  of  succouring  and  relieving  the  poor  and 
oppressed.  Their  friends  put  them  in  hopes  that 
they  will  do  something  for  them,  and  yet  prove  a 
broken  reed;  but  the  words  of  God  are  what  we 
may  rely  upon;  the  less  confidence  is  to  l)e  put  in 
men's  words,  let  us  with  the  more  assurance  trust 
in  God's  word. 

5.  That  God  must  secure  his  chosen  remnant  to 
himself,  how  bad  soever  the  times  are;  {v.  7. )  Thoi4. 
slialt  fir f serve  them  from  this  generation  for  ever. 
Tliis  intimates,  that,  as  long  as  the  world  stands, 
there  will  be  a  genei  ation  of  proud  and  wicked  men 
in  it,  more  or  less,  who  will  threaten  by  their 
wretched  arts  to  ruin  religion,  by  wearing  out  the 


PSALiMS,  XII] . 


231 


saints  of  the  most  High,  Dan.  vii.  25.  But  let  God 
alone  to  maintain  his  own  interest,  and  to  preser\e 
nis  own  people.  He  will  keep  them  from  this 
generation,  (1.)  From  being  debauched  by  them 
and  drawn  away  from  God,  from  mingling  with 
them  and  learning  their  works;  in  tinies  oi  general 
apostasy,  the  Lord  knows  them  that  are  his,  and 
they  shall  be  enabled  to  keep  their  integrity.  (2.) 
From  being  destroyed  and  rooted  out  by  them;  the 
church  is  built  upon  a  rock,  and  so  well  fortified, 
that  the  gates  of  hell  shall  not  prevail  against  it. 
In  the  worst  of  times,  God  has  his  remnant,  and  in 
every  age  will  reserve  to  himself  a  holy  seed,  and 
preserve  that  to  his  heavenly  kingdom. 

In  singing  this  psalm,  and  praying  it  over,  we 
must  bewail  the  general  corruption  of  manners, 
thank  God  that  things  are  not  worse  than  they  ai-e, 
but  pray  and  hope  that  they  will  be  better  in  God's 
due  time. 

PSALM  XIII. 

This  psalm  is  the  deserted  soul's  case  and  cure.  Whether 
it  was  penned  upon  any  particular  occasion,  does  not 
appear,  but,  in  general,  I.  David  sadly  complains  that 
God  had  long  withdrawn  from  him,  and  delayed  to  relieve 
him,  V.  1,  2.  II.  He  earnestly  prays  to  God  to  consider 
his  case,  and  comfort  him,  v.  3,  4.  III.  He  assures  him- 
self of  an  answer  of  peace,  and  therefore  concludes  the 
Dsalm  with  joy  and  triumph,  because  he  concludes  his 
deliverance  to  be  as  good  as  wrought,  v.  5,  6. 

To  the  chief  jnusician.     A  fisalm  of  David. 

"OW  long  wilt  thou  forget  me,  O 
Lord  ?  for  ever  ?  how  long  wilt 
thou  hide  thy  face  from  me  ?  2.  How  long 
shall  I  take  counsel  in  my  soul,  having  sor- 
row in  my  heart  daily  ?  how  long  shall  mine 
enemy  be  exalted  over  me  ?  3.  Consider 
and  hear  me,  O  Lord  my  God ;  lighten 
mine  eyes,  lest  I  sleep  the  sleep  o/"  death  ;  4, 
Lest  mine  enemy  say,  I  have  prevailed 
against  him ;  cmd  those  that  trouble  me  re- 
joice when  I  am  moved.  5.  But  I  have 
trusted  in  thy  mercy ;  my  heart  shall  rejoice 
hi  thy  salvation.  6.  I  will  sing  inito  the 
Lord,  because  he  hath  dealt  bountifully 
with  me. 

David,  in  affliction,  is  here  pouring  out  his  soul 
before  God;  his  address  is  short,  but  the  method  is 
very  observable,  and  of  use  for  direction  and  en- 
couragement. 

I.  His  troubles  extort  complaints;  {z>.  1,  2.)  and 
the  afflicted  have  liberty  to  pour  out  (heir  comfilaint 
before  the  Lord,  cii.  title.  It  is  some  ease  to  a 
troubled  spirit,  to  give  vent  to  its  griefs,  especially 
to  give  vent  to  them  at  the  throne  of  grace,  where 
we  are  sure  to  find  one  who  is  afflicted  in  the  afflic- 
tions of  his  people,  and  is  troubled  with  the  feeling 
of  their  infirmities;  thither  we  have  boldness  of 
access  by  faith,  and  there  we  have  freedom  of 
speech,  ^appxtr/*.     Observe  here, 

1.  What  David  complains  of. 

(1.)  God's  unkindness;  so  he  construed  it,  and  it 
was  his  infirmity.  He  thought  (iod  had  forgotten 
him,  had  forgotten  his  promises  to  him,  his  covenant 
with  him,  his  former  loving-kindness  which  he  had 
showed  him,  aiid  which  he  took  to  be  an  earnest  of 
further  mercy;  had  forgotten  that  there  was  such  a 
man  in  the  world,  who  needed  and  expected  relief 
and  succour  from  him.  Thus  Zion  said,  My  God 
has  forgotten  me;  (Isa.  xlix.  14.)  Israel  said,  My 
way  is  hid  from  the  Lord,  Isa.  xl.  27.  Not  that  any 
good  man  can  doubt  the  omniscience,  goodness,  and 


faithfulness,  of  God;  but  it  is  a  peevish  expression 
of  prevailing  fear,  which  yet,  when  it  arises  from  a 
high  esteem  and  earnest  desire  of  God's  favour, 
though  it  be  indecent  and  culpable,  shall  be  passed 
by  and  pardoned,  for  the  second  thought  will  retract 
it,  and  repent  of  it.  God  hid  his  face  from  him,  so 
that  he  wanted  that  inward  comfort  in  God  which 
he  used  to  have,  and  herein  was  a  type  of  Christ 
upon  the  cross,  crying  out.  My  God,  ivhy  hast  thou 
forsaken  we?  God  sometimes  hides  his  face  from 
his  own  children,  and  lea\  es  them  in  the  dark  con- 
cerning their  interest  in  him:  and  this  they  lay  to 
heart  more  than  any  outward  trouble  whatsoever. 

(2.)  His  own  uneasiness.  [1.]  He  was  racked 
with  care  that  filled  his  head;  I  take  counsel  in  my 
sovl;  "  I  am  at  a  loss,  and  am  ino/is  consilii — have 
no  friend  to  advise  -with,  that  I  can  put  any  confi- 
dence in,  and  therefore  am  myself  continually  pro- 
jecting what  .to  do  to  help  myself;  but  none  of  my 
projects  are  likely  to  take  effect,  so  that  I  am  at  my 
wit's  end,  and  in  a  continual  agitation."  Anxious 
cares  are  heavy  burthens  with  which  good  people 
often  load  themselves  more  than  they  need.  [2.] 
He  was  overwhelmed  with  sorrow  that  filled  his 
heart;  I  have  sorrow  in  my  heart  daily.  He  had  a 
constant  disposition  to  sorrow,  and  it  preyed  upon 
his  spirits;  not  only  in  the  night,  when  he  was  silent 
find  solitary,  but  by  day  too,  when  lighter  griefs  are 
diverted  and  dissipated  by  conversation  and  busi- 
ness; nay,  every  day  brought  with  it  fresh  occasions 
of  grief;'  the  clouds  returned  after  the  rain.  The 
bread  of  sorrows  is  sometimes  the  saint's  daily 
bread;  our  Master  himself  was  a  Man  of  sorrows. 

(3.)  His  enemies'  insolence,  which  added  to  his 
grief.  Saul,  his  great  enemy,  and  others  under  him, 
were  exalted  over  him,  triumphed  in  his  distress, 
pleased  themselves  with  his  grief,  and  promised 
themselves  a  complete  victory  over  him.  This  he 
com])lained  of  as  reflecting  dishonour  upon  God, 
and  his  power  and  promise. 

2.  How  he  expostulates  with  God  hereupon; 
" How  long  shall  it  be  thus?"  And,  "Shall  it  be 
thus  for  ever?"  Long  afflictions  try  our  patience, 
and  often  tire  it.  It  is  a  common  temptation,  when 
trouble  lasts  long,  to  think  it  will  last  always;  de- 
spondencv  then  turns  into  despair,  and  those  that 
have  long  been  without  joy,  begin,  at  last,  to  be 
without  hope;  "Lord,  tell' me  how  long  thou  wilt 
hide  thv  face,  and  assure  me  that  it  shall  not  be  for 
ever,  but  that  thou  wilt  return,  at  length,  in  mercy 
to  me,  and  then  I  shall  the  more  easily  bear  my 
present  troubles." 

n.  His  complaints  stir  up  his  prayers,  v.  3,  4.  We 
should  never  allow  ourselves  to  make  any  com- 
plaints but  what  are  fit  to  be  offered  up  to  God,  and 
what  drive  us  to  our  knees.     Observe  here, 

1.  What  his  petitions  are;  Consider  my  case, 
hear  my  complaints,  and  lighten  mine  eyes.  (1.) 
"  Strengthen  my  faith;"  for  faith  is  the  eye  of  the 
soul,  with  which  it  sees  above,  and  sees  through, 
the  things  of  sense.  "  Lord,  enable  me  to  look  be- 
yond niv  present  troubles,  and  to  foresee  a  happy 
issue  of  them."  (2.)  "Guide  my  way,  enable  me 
to  look  about  me,  that  I  mav  avoid  the  snares  which 
are  laid  for  me."  (3.1  "Refresh  my  soul  with  the 
joy  of  thy  salvation."  That  which  revives  the 
drooping  spirits,  is  said  to  enlighten  the  eyrs,  1  Sam. 
xiv.  27.  Ezra  ix.  8.  "Lord,  scatter  the  cloud  of 
melancholv  which  darkens  mv  eyes,  and  let  my 
countenance  be  made  pleasant." 

2.  \AMiat  his  pleas  are.  He  mentions  his  relation 
to  God  and  interest  in  him;  O  Lord  my  God; 
and  insists  upon  the  greatness  of  the  peril,  which 
called  for  speedv  relief  and  succour.  If  his  eyes 
were  not  lightened  quicklv,  (1.)  He  concludes  that 
he  must  perish;  "I  shall  sleep  the  sleep  of  death,  I 
cannot  live  under  the  weight  of  all  this  care  and 


-i32 


PSALMS,  XIV. 


grief."  Nothing  is  more  killing  to  a  soul  than  the 
want  of  God's  favour,  nothing  more  reviving  than 
the  return  of  it.  (2.)  That  then  his  enemies  would 
triumph;  ^^ I.est  mine  enemy  say.  So  would  I  have 
it;  lest  Saul,  lest  Satan,  be  gratified  in  my  fall."  It 
would  gratify  the  pride  of  his  enemy;  he  will  say, 
'♦I  have  prevailed,  I  have  gotten  the  day,  and  been 
too  hard  tor  him  and  his  God;"  it  would  gratify  the 
malice  of  his  enemies;  They  will  rejoice  when  I 
am  moved.  And  will  it  be  for  God's  honour  to 
suffer  them  thus  to  trample  upon  all  that  is  sacred 
both  in  heaven  and  earth? 

III.  His  prayers  are  soon  turned  into  praises; 
(r.  5,  6.)  But  my  heart  shall  rejoice,  and  I  will  sinff 
to  the  Lord.  What  a  surprising  change  is  here  in 
a  few  lines!  In  the  beginning  of  the  psalm,  we 
have  him  drooping,  trembling,  and  ready  to  sink 
into  melancholy  and  despair;  but,  in  the  close  of  it, 
rejoicing  in  God,  and  elevated  and  enlarged  in  his 
praises.  See  the  power  of  faith,  the  power  of 
prayer,  and  how  good  it  is  to  draw  near  to  God.  If 
we  bring  our  cares  and  griefs  to  the  throne  of  grace, 
and  leave  them  there,  we  may  go  away  like  Hannah, 
andour  countenance  will  be  no  moresad,  iSam.  i.  18. 
And  here  observe  the  method  of  his  comfort. 

1.  God's  mercy  is  the  support  of  his  faith.  "My 
case  is  bad  enough,  and  I  am  ready  to  think  it  de- 
plorable, till  I  consider  the  infinite  goodness  of  God; 
finding  I  have  that  to  trust  to,  I  am  comforted, 
though  I  have  no  merit  of  my  own.  In  former  dis- 
tresses, /  have  trusted  in  the  mercy  of  God,  and  I 
never  found  that  it  failed  me;  his  mercy  has  in  due 
time  relieved  me,  and  my  confidence  in  it  has  in  the 
mean  time  supported  me.  Even  in  the  depth  of 
this  distress,  when  God  hid  his  face  from  me,  when 
without  were  fightings,  and  within  were  fears,  yet 
/  trusted  in  the  mercy  of  God;  and  that  was  as 
an  anchor  in  a  storm,  by  the  help  of  which,  though 
I  was  tossed,  I  was  not  overset. "  And  still  /  do 
trust  in  thy  mercy;  so  some  read  it.  "I  refer  my- 
self to  that,  with  an  assurance  that  it  will  do  well 
for  me  at  last."  This  he  pleads  with  God,  knowing 
what  pleasure  he  takes  in  those  that  hope  in  his 
mercy,  cxlvii.  11. 

2.  His  faith  in  God's  mercy  filled  his  heart  with 
joy  in  his  salvation;  for  joy  and  peace  come  by  be- 
lieving, Rom.  XV.  13.  Believing,  yerejoice,  1  Pet.  i.  8. 
Having  put  his  trust  in  the  mercy  of  God,  he  is  fully 
assured  uf  solvation,  and  that  his  heart,  which  was 
now  daily  grieving,  should  rejoice  in  that  salvation. 
Though  weeping  endure  long,  joy  will  return. 

3.  His  joy  in  God's  salvation  would  fill  his  mouth 
with  songs  of  firaise;  {v.  6.)  "7  will  sing  unto  the 
Lord,  sing  in  remembrance  of  what  he  has  done 
formerly;  though  I  should  never  recover  the  peace 
I  have  had,  I  will  die  blessing  God  that  ever  1  had 
it;  he  has  dealt  bountifully  with  me  formerly,  and 
he  shall  have  the  glory  of  that,  however  he  is  pleased 
to  deal  with  me  now.  I  will  sing  in  hope  of  what 
he  will  do  for  me  at  last;  being  confident  that  all  will 
end  well,  will  end  everlastingly  well.  But  he 
speaks  of  it  as  a  thing  past;  He  has  dealt  bounti- 
fully with  me;  because  by  faith  he  had  received  the 
earnest  of  tlie  salvation,  and  he  was  confident  of  it 
as  if  it  had  been  done  already. 

In  singing  this  psalm,  and  praying  it  over,  if  we 
have  not  the  same  complaints  to  make  that  David 
had,  we  must  thank  God  that  we  have  not,  dread 
and  deprecate  his  withdrawings,  sympathize  with 
those  that  are  troubled  in  mind,  and  encourage  our- 
selves in  our  most  holy  faitli  and  joy. 

PSALM  XIV. 

It  does  not  appear  upon  what  occasion  this  psalm  was  pen- 
ned, nor  whether  u' on  any  parliciilar  occasion.  Some 
say,  David  pei)n<>d  it  when  Saul  persecuted  him;  others, 
when  Absalom  rebelled  against  him.     But  they  are  mere 


conjectures,  which  have  not  certainty  enough  to  war 
rant  us  to  expound  the  psalm  by  them.  The  apostle, 
in  quoting  part  of  this  psalm,  {Rom.  iii.  10,  &c.)  to  prove 
that  Jews  and  Gentiles  are  all  under  sin,  (v.  9.)  and  that 
all  the  world  is  guilty  before  God,  (v.  19. )  leads  us  to  un- 
derstand it,  in  general,  as  a  description  of  the  depravity  of 
the  human  nature,  the  sinfulness  of  the  sin  we  are  con- 
ceived and  born  in,  and  the  deplorable  corruption  of  a 
great  part  of  mankind,  even  of  the  world  that  lies  in  wick- 
edness, 1  John  V.  19.  But  as  in  those  psalms  which  are  de- 
signed to  discover  our  remedy  in  Christ,  there  is  com- 
monly an  allusion  to  David  himself,  yea,  and  some  pas- 
sages that  are  to  be  understood  primarily  of  him,  as  in  ii, 
XVI,  xxii,  and  others;  so  in  this  psalm,  which  is  designed 
to  discover  our  wound  by  sin,  there  is  an  allusion  to  Da- 
vid's enemies  and  persecutors,  and  the  other  oppressors 
of  good  men  at  that  time,  to  whom  some  passages  have 
an  immediate  reference.  In  all  the  psalms  from  the  3d 
to  this,  (except  the  8th,)  David  had  been  complaining  of 
those  that  hated  and  persecuted  him,  insulted  him  and 
abused  him;  now  here  he  traces  all  those  bitter  streams 
to  the  fountain,  the  general  corruption  of  nature,  and 
sees  that  not  his  enemies  only,  but  all  the  children  of 
men,  were  thus  corrupted.  Here  is,  I.  A  charge  exhibit- 
ed against  a  wicked  world,  v.  1.  II.  The  proof  of  the 
charge,  v.  2,  3.  III.  A  serious  expostulation  with  sin- 
ners, especially  with  persecutors,  upon  it,  t.  4. .  6.  IV. 
A  believing  prayer  for  the  salvation  of  Israel,  and  a  joy- 
ful expectation  of  it,  V.  7. 

To  the  chief  musician.     Afisalm  of  David. 

1 .  nr^HE  fool  hath  said  in  his  heart,  There 
JL  is  no  God.  They  are  corrupt ;  they 
have  done  abominable  works ;  there  is  none 
that  doeth  good.  2.  The  Lord  looked 
down  from  heaven  upon  the  children  of  men, 
to  see  if  there  were  any  that  did  understand, 
and  seek  God.  3.  They  are  all  gone  aside, 
they  are  all  together  become  filthy ;  there  is 
none  that  doeth  good,  no,  not  one. 

If  we  apply  our  hearts,  as  Solomon  did,  (Eccl.  vii. 
25.)  to  search  out  the  wickedness  of  folly,  even  of 
foolishness  and  madness,  these  verses  will  assist  us 
In  the  search,  and  will  show  us  that  sin  is  exceed- 
ing sinful.  Sin  is  the  disease  of  mankind,  and  it  ap- 
pears here  to  be  malignant  and  epidemical. 

1.  See  how  malignant  it  is,  {v.  1.)  in  two  things, 
(1.)  The  contempt  it  puts  upon  the  honour  of 
God;  for  there  is  something  of  practical  atheism  at 
the  bottom  of  all  sin;  The  fool  hath  said  in  his  hearty 
There  is  no  God.  We  are  sometimes  tempted  to 
think,  "Surely  there  never  was  so  much  atheism 
and  profaneness  as  there  is  in  our  days;"  but  we  see 
the  former  days  were  no  better;  even  in  David's 
time  there  were  those  who  had  arrived  at  such  a 
height  of  impiety,  as  to  deny  the  very  being  of  a 
God,  and  the  first  and  self-evident  principles  of  re- 
ligion. Observe,  [1.]  The  sinner  here  described; 
he  is  one  that  saith  in  his  heart.  There  is  no  God; 
he  is  an  atheist.  There  is  no  Elohim,  no  Judge  or 
Governor  of  the  world,  no  Providence  presiding 
over  the  affairs  of  men.  They  cannot  doubt  of  the 
being  of  God,  but  will  questioti  his  dominion.  He 
says' this  in  his  heart;  it  is  not  his  judgment,  but  his 
imagination.  He  cannot  satisfy  himself  that  there 
is  none,  but  he  wishes  there  were  none,  and  pleases 
himself  with  the  fancy,  that  it  is  possible  there  may 
be  none;  he  cannot  be  sure  there  is  one,  and  there- 
fore he  is  willing  to  think  there  is  none.  He  dares 
not  speak  it  out,  lest  he  be  confuted,  and  so  unde 
ceived,  but  he  whispers  it  secretly  in  his  heart,  for 
the  silencing  of  the  clamours  of  his  conscience,  and 
the  imboldening  of  himself  in  his  evil  ways.  [2.] 
The  character  of  this  sinner;  he  is  a  fool,  he  is 
simple  and  unwise;  and  this  is  an  evidence  of  it:  he 
is  wicked  and  profane;  and  this  is  the  cause  of  it. 
Note,  Atheistical  thoughts  are  very  foolish  wicked 
thoughts,  and  they  are  at  the  bottom  of  a  great  deal 


PSALMS,  XIV. 
f 


233 


of  the  wickedness  that  is  in  this  world.  The  word 
ot  God  is  a  discerner  of  these  thoughts,  and  puts  a 
just  brand  on  him  that  harbours  them.  JVabal  is 
his  name,  and  folly  is  with  him;  for  he  thinks 
against  the  clearest  light,  against  his  own  know- 
ledge and  convictions,  and  the  common  sentiments 
of  all  the  wise  and  sober  part  of  mankind.  No  man 
will  say,  Thej-e  is  no  God,  till  he  is  so  hardened  in 
sin,  that  it  is  become  his  interest  that  there  should 
be  none  to  call  him  to  an  account. 

(2.)  The  disgrace  and  debasement  it  puts  upon 
the  nature  of  man.  Sinners  are  corrupt,  quite  de- 
generated from  what  man  was  in  his  innocent  es- 
tate; They  are  become  filthy,  {y.  3.)  putrid.  All 
their  faculties  are  so  disordered,  that  they  are  be- 
come odious  to  their  Maker,  and  utterly  incapable 
of  answering  the  ends  of  their  creation.  They  are 
corrupt  indeed;  for,  [1.]  They  do  no  good,  but  are 
the  unprofitable  burthens  of  the  earth;  they  do  God 
no  service,  bring  him  no  honour,  nor  do  themselves 
any  real  kindness.  [2.  ]  They  do  a  great  deal  of 
hurt;  they  have  done  abominable  works,  for  such 
all  sinful  works  are;  sin  is  an  abomination  to  God, 
it  is  that  abominable  thing  which  he  hates,  (Jer.  xliv. 
4. )  and,  sooner  or  later,  it  will  be  so  to  the  sinner, 
it  will  he  found  to  be  hateful,  (xxxvi.  2.)  an  abomi- 
nation of  desolation,  making  desolate,  Matth.  xxiv. 
15.  This  follows  upon  their  saying,  There  is  no 
God:  for  they  that  firofess  they  know  God,  but  in 
works  deny  him,  are  abominable,  and  to  every  good 
work  refirobate.  Tit.  i.  16. 

2.  See  how  epidemical  this  disease  is;  it  has  in- 
fected the  whole  race  of  mankind.  To  prove  this, 
God  himself  is  here  brought  in  for  a  "Witness,  and 
he  is  an  Eye-Witness,  x\  2,  3.  Observe,  (1.)  His 
inquiry;  The  Lord  looked  down  from  heaven,  a 
place  of  prospect,  which  commands  this  lower 
world;  thence,  with  an  all-seeing  eye,  he  took  a 
view  of  all  the  children  of  men,  and  the  question  was. 
Whether  there  were  any  among  them  that  did  un- 
derstand themseh-es  aright,  their  duty  and  interests, 
and  did  seek  God,  and  set  him  before  them.  He 
that  made  this  search  was  not  only  one  that  could 
find  out  a  good  man,  if  he  was  to  be  found,  though 
over  so  obscure;  but  one  that  would  be  glad  to  find 
out  one,  and  would  be  sure  to  take  notice  of  him,  as 
of  Noah  in  the  old  world.  (2. )  The  result  of  this 
inquiry,  v.  3.  Upon  search,  upon  his  search,  it  ap- 
peared, 7yiey  are  all  gone  aside,  the  ajjostasy  is 
universal,  there  is  none  that  doeth  good,  no,  not  one. 
Till  the  free  and  mighty  grace  of  God  has  wrought 
a  change,  whatever  good  is  in  any  of  the  children 
of  men,  or  is  done  by  them,  it  is  not  of  themselves, 
it  is  God's  work  in  them.  When  God  had  made 
the  world,  he  looked  \ipon  his  own  work,  and  all 
was  very  good;  (Gen.  i.  31.)  but,  some  time  after, 
he  looked  upon  man's  work,  and,  beliold,  all  was 
very  bad,  (Gen.  vi.  5.)  every  operation  of  the 
thought  of  man's  heart  was  evil,  only  evil,  and  that 
continually.  They  are  gone  aside  from  the  right 
way  of  their  duty,  the  way  that  leads  to  happiness, 
and  are  turned  into  the  paths  of  the  destroyer.  In 
singing  this,  let  us  lament  the  corruption  of  our 
own  nature,  and  see  what  need  we  ha\  e  of  the 
grace  of  God;  and  since  that  which  is  born  of  the 
flesh  is  flesh,  let  us  not  marvel  that  we  are  told  we 
must  be  born  again. 

4.  Have  all  the  workers  of  iniquity  no 
knowledge?  who  eat  up  my  people  as  they 
eat  bread,  and  call  not  upon  the  Lord.  5. 
There  were  they  in  great  fear  :  for  God  is 
m  the  generation  of  the  righteous.  6.  Ye 
have  shamed  the  counsel  of  the  poor ;  be- 
cause the  Loan  is  his  refuge.     7.  Oh  that 

Vol.  III. — 2G 


the  salvation  of  Israel  were  come  out  of  Zion! 
When  the  Lord  bringeth  back  the  captivity 
ofj  his  people,  Jacob  shall  rejoice,  and  Israel 
shall  be  glad. 

In  these  verses,  the  psalmist  endeavours, 

1.  To  convince  sinners  of  the  evil  and  danger  of 
the  way  they  are  in,  how  secure  soever  they  are  in 
that  way.  Three  things  he  shows  them,  which,  it 
may  be,  they  are  not  very  willing  to  see,  their  wick- 
edness, their  folly,  and  their  danger,  while  they  are 
apt  to  believe  themselves  very  wise,  and  good,  and 
safe.  See  here,  (1.)  Their  wickedness;  this  is  de- 
scribed in  four  instances.  [1.]  They  are  them- 
selves workers  of  iniquity ;  they  design  it,  they 
practise  it,  and  take  as  much  pleasure  in  it  as  ever 
any  man  did  in  his  business.  [2.]  They  eat  ufi 
God's  iieojile  with  as  much  greediness  as  they  eat 
bread;  such  an  innate  and  inveterate  enmity  they 
have  to  them,  and  so  heartily  do  they  desire  their 
ruin,  because  they  really  hate  God,  whose  people 
they  are.  It  is  meat  and  drink  to  persecutors,  to 
be  doing  mischief;  it  is  as  agreeable  to  them  as  theii 
necessary  food.  They  eat  up  God's  people  easily, 
daily,  securely,  without  either  check  of  conscience 
when  they  do  it,  or  remorse  of  conscience  when 
they  have  done  it;  as  Joseph's  brethren  cast  him  into 
a  flit,  and  then  sat  down  to  eat  bread.  Gen.  xxxvii. 
24,  25.  See  Mic.  iii.  2,  3.  [3.]  They  call  not  ufion 
the  Lord.  Note,  Those  that  care  not  for  God's 
people,  for  God's  poor,  care  not  for  God  himself, 
but  live  in  contempt  of  him.  The  reason  why  peo- 
ple run  into  all  manner  of  wickedness,  even  the 
worst,  is,  because  they  do  not  call  upon  God  for  his 
grace.  What  good  can  be  expected  from  those  that 
live  without  prayer?  [4.]  T\-\eY  shaine  the  counsel 
of  the  poor,  and  upbraid  them  with  making  God 
their  Refuge,  as  David's  enemies  upbraided,  him, 
xi.  1.  Note,  Those  are  very  wicked  indeed,  and 
have  a  great  deal  to  answer  for,  who  not  only  shake 
off"  religion,  and  live  without  it  themselves,  but  say 
and  do  what  they  can  to  put  others  out  of  conceit 
with  it,  that  are  well-inclined;  with  the  duties  of  it, 
as  if  they  were  mean,  melancholy,  and  unprofitable; 
and  with  tlie  privileges  of  it,  as  if  they  were  insuf- 
ficient to  make  a  man  safe  and  happy.  Those  that 
banter  religion  and  religious  people,  will  find,  to 
their  cost,  it  is  ill  jesting  with  edged-tools,  and  dan- 
gerous persecuting  those  that  make  God  their  Re- 
fuge. Be  ye  not  mockers,  lest  your  bands  be  made 
strong.  He  shows  them,  (2.)  Their  folly;  They 
have  no  knowledge;  this  is  ob\  ious,  for  if  they  had 
any  knowledge  of  God,  if  they  did  rightly  under-* 
stand  themselves,  and  would  but  consider  things  as 
men,  they  would  not  be  so  abusive  and  barbarous  as 
they  are  to  the  people  of  God.  (3. )  Their  danger; 
{v.  5.)  There  were  they  in  great  fear;  there,  where 
they  ate  up  God's  people,  their  own  consciences 
condemned  what  they  did,  and  filled  them  with  se- 
cret terrors:  they  sweetly  sucked  the  blood  of  the 
saints,  but  in  their  bowels  it  is  turned,  and  become 
the  gall  of  asps.  Many  instances  there  have  been 
of  proud  and  cruel  persecutors,  who  have  been 
made  like  Pashur,  Magor-missabibs — Terrors  to 
themselves,  and  all  about  them.  They  that  will  not 
fear  God,  perhaps  may  be  made  to  fear  at  the  shak- 
ing of  a  leaf. 

2.  He  endeavours  to  comfort  the  people  of  God, 
(1. )  With  what  they  have;  they  have  God's  pre- 
sence; {v.  5.)  He  is  in  the  generation  of  the  righte- 
ous; they  have  his  protection;  (v.  6.)  'The  Lord  is 
their  Fefuge.  This  is  as  much  their  security,  as  it 
is  the  terror  of  their  enemies,  who  may  jeer  them 
for  their  c^nfidtnce  in  God,  but  cannn't  jeer  them 
out  of  it.  In  the  judgment-day,  it  will  add  to  the 
terror  and  crnfusion  of  sinners,' to  see  God  own  tlie 


234 


iSALMS,  XV 


generation  of  the  righteous,  which  they  have  hated 
and  bantered.  (2.)  With  what  they  hope  for;  and 
that  is  the  salvation  of  Israel,  v.  7.  When  David 
was  driven  out  by  Absalom  and  his  rebellious  ac- 
complices, he  comforted  himself  with  an  assurance, 
that  God  would  in  due  time  turii  again  his  cafitivity, 
to  the  joy  of  all  his  good  subjects.  But  surely  this 
pleasing  prospect  looks  farther.  He  had,  in  the  be- 
ginning of  the  psalm,  lamented  the  general  corrup- 
tion of  mankind;  and,  in  the  melancholy  view  of 
that,  wishes  for  the  salvation,  which,  in  the  fulness 
of  time,  was  to  come  out  of  Zion,  salvation  from  sin, 
that  great  salvation  which  should  be  wrought  out 
by  the  Redeemer,  who  was  expected  to  come  to 
Zion;  to  turn  away  ungodliness  from  Jacob,  Rom. 
xi.  26.  The  worid  is  bad;  Oh  that  the  Messiah 
would  come  and  change  its  character!  There  is  a 
universal  corrujnion;  Oh  for  the  times  of  reforma- 
tion! These  will  be  as  joyfid  times  as  these  are 
melancholy  ones.  Then  shall  God  turn  again  the 
cafitivity  of  his  fieople;  for  the  Redeemer  shall  as- 
cend ii/i  on  high,  and  lead  cafitivity  captive,  and 
Jacob  shall  then  rejoice.  The  triumphs  of  Zion's 
King  will  be  the  joys  of  Zion's  children.  The  se- 
cond coming  of  Christ,  finally  to  extinguish  the  do- 
minion of  sin  and  Satan,  will  be  the  completing  of 
this  salvation,  which  is  the  hope,  and  will  be  the 
jo\,  of  every  Israelite  indeed;  with  the  assurance 
of'^that,  we  should,  in  singing  this,  comfort  our- 
selves, and  one  another,  with  reference  to  the  pre- 
sent sins  of  sinners,  and  sufferings  of  saints. 

PSALM  XV. 

The  scope  of  this  short  but  excellent  psalm,  is,  to  show  us 
the  way  to  heaven,  and  to  convince  us,  that,  if  we  would 
be  happy,  we  must  be  holy  and  honest.  Christ,  who  is 
himself  the  Way,  and  in  whom  we  must  walk  as  our 
Way,  has  also  showed  us  the  same  way  that  is  here  pre- 
scribed, (Mattk.  xix.  17.)  If  thou  wilt  enter  into  life, 
keep  the  commandments,  (n  this  psalm,  I.  By  the  ques- 
tion, (v.  1.)  we  are  directed  and  excited  to  inquire  the 
way.  n.  By  the  answer  to  that  question,  in  the  rest  of 
the  psalm,  we  are  directed  where  to  walk,  v.  2  . .  5.  III. 
By  the  assurance  given  in  the  close  of  the  psalm,  of  the 
safety  and  happiness  of  those  who  answer  these  charac- 
ters, we  are  encouraged  to  walk  in  that  way,  v.  5. 
.4  psalm  of  David. 

1  T"  ORD,  who  shall  abide  in  thy  taber- 
JLi  nacle?  who  shall  dwell  in  thy  holy 
hill?  2.  He  that  walketh  uprightly,  and 
worketh  righteousness,  and  speaketh  the 
truth  in  his  heart.  3.  He  that  backbiteth 
not  with  his  tongue,  nor  doeth  evil  to  his 
neighbour,  nor  taketh  up  a  reproach  against 
his  neighbour.  4.  In  whose  eyes  a  vile  per- 
son is  contemned  ;  but  he  honoureth  them 
that  fear  the  Lord.  He  that  sweareth  to 
\is  own  hurt,  and  changeth  not.  5.  He  that 
putteth  not  out  his  money  to  usury,  nor 
taketh  reward  against  the  innocent.  He 
that  doeth  these  things  shall  never  be  moved. 

Here  is, 

I.  A  very  serious  and  weighty  question  concern- 
ing the  characters  of  a  citizen  of  Zion;  {v.  1.) 
"  Lord,  who  shall  abide  in  thy  tabernacle?  Let  me 
.know  who  Hh;dl  go  to  heaven."  Not,  who  by 
name  (in  tliis  way,  the  Lord  only  knows  them  that 
are  his)  but  who  by  description;  *'What  kind  of 
people  are  they  whom  thou  wilt  own,  and  crown 
with  distinguishing  and  everlasting  favours?"  This 
supposes  tliai  it  is  a  great  privilege  to  be  a  citizen 
of  Zion,  an  uns])eakable  honour  and  advantage;  that 
all  are  not  thus  privileged,  but  a  remnant  only;  and 
that  men  are  not  entitled  to  this  privilege  by  their 


i 

birth  and  blood;  all  shall  not  abide  in  God's  taber- 
nacle, that  have  Abraham  to  their  father,  but,  ac- 
cording as  men's  hearts  and  lives  are,  accordingly 
will  their  lot  be.  It  concerns  us  all  to  put  this 
question  to  ourselves.  Lord,  what  shall  I  be,  and 
do,  that  I  may  abide  in  thy  tabernacle?  Luke  xviii. 
18.     Acts  XVI.  30. 

1.  Observe  whom  this  inquiry  is  addressed  to; 
to  God  himself.  Note,  Those  that  would  find  the 
way  to  heaven,  must  look  up  to  God,  must  take  di- 
rection from  his  word,  and  beg  direction  from  his 
Spirit.  It  is  fit  he  himself  should  give  laws  to  his 
servants,  and  appoint  the  conditions  of  his  favours, 
and  tell  who  are  his,  and  who  not. 

2.  How  it  is  expressed  in  Old  Testament  lan- 
guage. (1.)  By  the  tabernacle  we  may  understand 
the  church  militant,  typified  by  Moses's  tabernacle, 
fitted  to  a  wilderness-state,  mean  and  moveable. 
There  God  manifests  himself,  and  there  he  meets 
his  people,  as  of  old  in  the  tabernacle  of  the  testi- 
mony, the  tabernacle  of  meeting.  Who  shall  dwell 
in  this  tabernacle.''  Who  shall  be  accounted  a  true 
living  member  of  God's  church,  admitted  among 
the  spiritual  priests  to  lodge  in  the  courts  of  this 
tabernacle.''  We  are  concerned  to  inquire  this,  be- 
cause n)any  pretend  to  a  place  in  this  tabernacle, 
who  really  have  no  part  nor  lot  in  the  matter.  (2.) 
By  the  holy  hill  we  may  understand  the  church 
triumphant,  alluding  to  mount  Zion,  on  which  the 
temple  was  to  be  built  by  Solomon.  It  is  the  hap- 
piness of  glorified  saints,  that  they  dwell  in  that 
holy  hill;  they  are  at  home  there,  they  shall  be 
for  ever  there.  It  concerns  us  to  know  who  shall 
dwell  there,  that  we  make  it  sure  to  ourselves, 
that  we  shall  have  a  place  among  them,  and  may 
then  take  the  comfort  of  it,  and  rejoice  in  prospect 
of  that  holy  hill. 

II.  A  very  plain  and  particular  answer  to  this 
question.  Those  that  desire  to  know  their  duty, 
with  a  resolution  to  do  it,  will  find  the  scripture  a 
very  faithful  director,  and  conscience  a  faithful 
monitor.  Let  us  see  then  the  particular  character 
of  a  citizen  of  Zion. 

1.  He  is  one  that  is  sincere  and  entire  in  his  reli- 
gion; He  walketh  uprightly,  according  to  the  condi- 
tion of  the  covenant,  (Gen.  xvii.  1.)  "  Walk  before 
me,  and  be  thou  perfect,"  (it  is  the  same  word  that  is 
here  used,)  "and  then  thou  shalt  find  me  a  God 
all-sufficient."  He  is  really  what  he  professes  to 
be,  is  sound  at  heart,  and  can  approve  himself  to 
God,  in  his  integrity,  in  all  he  does;  his  conversa- 
tion is  uniform,  and  he  is  of  a  piece  with  himself, 
and  endeavours  to  stand  complete  in  all  the  will  of 
God.  His  eye  perhaps  is  weak,  but  it  is  single;  he 
has  his  spots  indeed,  but  he  does  not  paint;  an 
Israelite  indeed  in  whom  is  no  guile,  John  i.  47. 
2  Cor.  i.  12.     I  know  no  religion  but  sinceiity. 

2.  He  is  one  that  is  conscientiously  honest  and 
just  in  all  his  dealings,  faithful  and  fair  to  all  with 
whom  he  has  to  do.  He  worketh  righteousness;  he 
walks  in  all  the  ordinances  and  commandments  of 
the  Lord,  and  takes  care  to  give  all  their  due;  is  just 
both  to  fidd  and  man;  and,  in  speaking  to  both,  he 
speaks  that  which  is  the  truth  in  his  heart;  his 
prayers,  professions,  and  promises,  to  God,  come 
not  out  of  feigned  lips,  nor  dares  he  tell  a  lie,  or  so 
much  as  equivocate,  in  his  converse  or  commerce 
with  men.  He  walks  by  the  rules  of  righteousness 
and  truth,  and  scorns  and  abhors  the  gains  of  injus- 
tice and  fraud;  he  reckons  that  that  cannot  be  a 
good  bargain,  nor  a  saving  one,  which  is  made  with 
a  lie,  and  that  he  who  wrongs  his  neighbour,  though 
ever  so  plausibly,  will  prove,  in  the  end,  to  have 
done  the  greatest  injury  to  himself. 

3.  He  is  one  that  contrives  to  do  all  the  good  he  can 
to  his  neighbours;  but  is  very  careful  to  do  hurt  to  no 
man,  and  is,  in  a  particular  manner,  tender  of  his 


PSALMS,  XVI. 


235 


neighbour's  reputation,  v.  3.  He  does  no  evil  at  all  to 
his  neighbour,  willingly  or  designedly,  nothing  to  of- 
fend or  grie\e  his  spirit,  nothing  to  prejudice  the 
health  or  ease  of  his  body,  nothing  to  injure  liini  in  his 
estate  or  secular  interests,  in  his  family  or  relations; 
but  walks  by  that  golden  rule  of  equity,  To  do  as  he 
would  be  done  by.  He  is  especially  careful  not  to 
injure  his  neighbour  in  his  good  name,  though  many, 
who  would  not  otherwise  wrong  their  neighbours, 
make  nothing  of  that;  if  any  man,  in  this  matter, 
bridles  not  his  tongue,  his  religion  is  vain.  He 
knows  the  worth  of  a  good  name,  and  therefore  he 
backbites  not,  defames  no  man,  speaks  evil  of  no 
man,  makes  not  others'  faults  the  subject  of  his  com- 
mon talk,  much  less  of  his  sport  and  ridicule,  nor 
speaks  of  them  with  pleasure,  nor  at  all  but  for 
edification;  he  makes  the  best  of  every  body,  and 
the  worst  of  nobody.  He  does  not  take  up  a  re- 
proach, he  neither  raises  it,  nor  receives  it;  he 
gives  no  credit  nor  oountenance  to  a  calumny,  but 
frowns  upon  a  backbiting  tongue,  and  so  silences  it, 
Prov.  XXV.,  23.  If  an  ill-natured  character  of  his 
neighbour  be  given  him,  or  an  ill-natured  story  be 
told  him,  he;  will  disprove  it,  if  he  can;  if  not,  it 
shall  die  with  him,  and  go  no  further.  His  charity 
will  cover  a  multitude  of  sins. 

4.  He  is  one  that  values  men  by  their  virtue  and 
piety,  and  not  by  the  figure  they  make  in  the  world, 
V.  5.  (1.)  He  thinks  the  better  of  no  man's  wick- 
edness, for  his  pomp  and  grandeur;  In  his  eyes,  a 
vile  fierson  is  contemned.  vV^icked  people  are  vile 
people,  worthless  and  good  for  nothing;  so  the  word 
signifies.  As  dross,  as  chaff,  and  as  salt  that  has 
lost  its  savour,  they  are  \ile  in  their  choices,  (Jer. 
ii.  13.)  in  their  practices,  Isa.  xxxii.  6.  For  this, 
wise  and  good  men  contemn  them,  not  denying 
them  civil  honour  and  respect  as  men,  as  men  in 
authority  and  power  perhaps,  (1  Pet.  ii.  17.  Rom. 
xiii.  7.)  but,  in  their  judgment  of  them,  agreeing 
with  the  word  of  God.  They  are  so  far  from  en- 
vying them,  that  they  pity  them,  despising  their 
gains,  (Isa.  xxxiii.  15.)  as  turning  to  no  account; 
their  dainties,  (cxli.  4.)  their  pleasures,  (Heb.  xi. 
24,  25.)  as  sapless  and  insipid.  They  despise  their 
society;  (cxix.  cxv.  2  Kings  iii.  14.)  they  despise 
their  taunts  and  threats,  and  are  not  moved  by 
them,  nor  disturbed  at  them;  they  despise  the  fee- 
ble efforts  of  their  impotent  malice,  (ii.  1,  4.)  and 
will  shortly  triumph  in  their  fall,  Iii.  6,  7.  God  de- 
spises them,  and  they  are  of  his  mind.  (2.)  He 
thinks  the  worse  of  no  man's  piety,  for  his  poverty 
and  meanness,  but  he  knows  them  that  fear  the 
Lord.  He  reckons  that  serious  piety,  wherever  it  is 
found,  puts  an  honour  upon  a  man,  and  makes  his 
face  to  shine,  more  than  wealth,  or  wit,  or  a  great 
name  among  men,  does,  or  can.  He  honours  such, 
he  esteems  them  very  highly  in  love,  desires  their 
friendship  and  conversation,  and  an  interest  in  their 
prayers,  is  glad  of  an  opportunity  to  show  them 
respect,  or  do  them  a  good  office,  pleads  their  cause, 
and  speaks  of  them  with  veneration,  rejoices  when 
they  prosper,  grieves  when  they  are  removed,  and 
their  memory,  when  they  are  gone,  is  precious  with 
him.  By  this,  we  may  judge  of  ourselves  in  some 
measure,  What  rules  do  we  go  by  in  judging  of 
others  .■* 

5.  He  IS  ono  that  always  prefers  a  good  con- 
science before  any  secular  interest  or  advantage 
whatsoever;  for  if  he  has  promised,- upon  oath,  to 
do  any  thing,  though  afterward  it  appear  much  to 
his  damage  and  prejudice  in  his  worldly  estate,  yet 
he  adheres  to  it,  and  changes  not,  v.  4.  See  how 
weak-sighted  and  short-sighted  even  wise  and  good 
men  may  be;  they  may  swear  to  their  own  hurt, 
which  they  were  not  aware  of  when  they  took  the 
oath:  but  see  how  strong  the  obligation  of  an  oath 
is,  that  a  man  must  rather  suffer  loss  to  himself  and 


his  family,  than  wrong  his  neighbour  by  breaking  his 
oath.  An  oath  is  a  sacred  thing,  which  we  must 
not  think  to  play  fast  and  loose  with. 

6.  He  is  one  that  will  not  increase  his  estate  by 
any  unjust  practices,  v.  5.  (1.)  Not  by  extortion; 
He putteth  not  out  his  money  to  usury,  that  he  may 
live  at  ease  upon  the  labours  of  others,  while  he  is 
in  a  capacity  for  improving  it  by  his  own  industry. 
Not  that  it  is  any  breach  of  the  law  of  justice  oi 
charity,  for  the  lender  to  share  in  the  profit  which 
the  borrower  makes  of  his  money,  any  more  than 
for  the  owner  of  the  land  tc  demand  rent  from  the 
occupant,  money  being,  by  art  and  labour,  as  im- 
provable as  land.  But  a  citizen  of  Zion  will  freely 
lend  to  the  poor,  according  to  his  ability,  and  not  be 
rigorous  and  severe  in  recovering  his  right  from 
those  that  are  reduced  by  Providence.  (2. )  Not  by 
bribery;  He  will  not  take  a  reward  against  the 
innocent;  if  he  be  any  way  employed  in  the  admi- 
nistration of  public  justice,  he  will  not,  for  any  gain, 
or  hope  of  it,  to  himself,  do  any  thing  to  the  preju- 
dice of  a  righteous  cause. 

III.  The  psalm  concludes  with  a  ratification  of 
this  character  of  the  citizen  of  Zion;  He  is  like 
Zion-hill  itself,  which  cannot  be  moved,  but  abides 
for  ever,  cxxv.  1.  Every  true  living  member  of 
the  church,  like  the  church  itself,  is  built  upon  a 
Rock,  which  the  gates  of  hell  cannot  prevail  against. 
He  that  doeth  these  things,  shall  never  be  irioved; 
shall  not  be  moved  for  ever,  so  the  word  is.  The 
grace  of  God  shall  always  be  sufficient  for  him,  to 
preserve  him  safe  and  blameless  to  the  heavenly 
kingdom;  temptations  shall  not  overcome  him,  trou- 
bles shall  not  overwhelm  him,  nothing  shall  rob 
him  of  his  present  peace,  or  his  future  bliss. 

In  singing  this  psalm,  we  must  teach  and  admon- 
ish ourselves,  and  one  another,  to  answer  the  cha- 
racters here  given  of  the  citizen  of  Zion,  that  we 
may  never  be  moved  from  God's  tabernacle  on 
earth,  and  may  arrive,  at  last,  at  that  holy  hill, 
where  we  shall  be  for  ever  out  of  the  reach  of  temp- 
tation and  danger. 

PSALM  XVI. 

This  psalm  has  something  of  David  in  it,  but  much  more 
of  Christ.  It  begins  with  such  expressions  of  devotion 
as  may  be  applied  to  Christ;  but  concludes  with  such 
confidence  of  a  resurrection,  (and  so  timely  a  one  as  to 
prevent  corruption,)  as  must  be  applied  to  Christ,  to 
him  only,  and  cannot  be  understood  of  David,  as  both 
St.  Peter  and  St.  Paul  have  observed,  Jlcls  ii.  24. — xiii. 
36.  For  David  died,  and  was  buried,  and  saw  corrup- 
tion. I.  David  speaks  of  himself  as  a  member  of  Christ, 
and  so  he  speaks  the  language  of  all  good  Christians, 
professing  his  confidence  m  God;  (v.  1.)  his  consent  to 
him;  (v.  2.)  his  affection  to  the  people  of  God;  (v.  3.) 
his  adherence  to  the  true  worship  of  God;  (v.  4.)  and 
his  entire  complacency  and  satisfaction  in  God,  and  the 
interest  he  had  in  him,  v.  5.  .7.  II.  He  speaks  of  him- 
self as  a  type  of  Christ,  and  so  he  speaks  the  language 
of  Christ  himself,  to  whom  all  the  rest  of  the  psalm  is 
expressly,  and  at  large,  applied,  Jlcts  ii.  25,  &c.  David 
speaks  concerning  him,  (not  concerning  himself,)  I  fore- 
saw the  Lord  always  before  my  face,  ^-c.  And  this  he 
spake,  being  a  prophet,  v.  30,  31.  He  spake,  1.  Of  the 
special  presence  of  God  with  the  Redeemer,  in  his  ser- 
vices and  sufferings,  v.  8.  2.  Of  the  prospect  which  the 
Redeemer  had  of  his  own  resurrection,  and  the  glorv 
that  should  follow,  which  carried  him  cheerfully  through 
his  undertaking,  v.  9.  .11. 

Michtam  of  David. 

1.  "PRESERVE  me,  O  God  \  for  in  thee. 
JL  do  I  put  my  trust.  2.  O  my  soul, 
thou  hast  said  unto  the  Lord,  Thou  art 
my  Lord :  my  goodness  extendelh  not  to 
thee  ;  3.  But  to  the  saints  that  are  in  the 
earth,  and  to  the  excellent,  in  whom  is  all 
my  delight.     4.  Their  sorrows  shall  be  mul- 


236 


PS.ILMS,  XVI. 


tiplied  that  hasten  afteT  another  god  :  their 
drink-offenags  of  blood  will  I  not  offer,  nor 
take  up  their  names  into  my  lips.  5.  The 
Lord  is  the  portion  of  mine  inheritance, 
and  of  my  cup  :  thou  maintainest  my  lot. 
6.  The  lines  are  fallen  unto  me  in  pleasant 
places  :  yea,  J  have  a  goodly  heritage.  7. 
I  will  bless  the  Lord,  who  hath  given  me 
counsel ;  my  reins  also  instruct  me  in  the 
night-seasons. 

This  psalm  is  entitled  Michtam,  which  some 
translate  a  golden  psalm,  a  very  precious  one, 
more  to  be  valued  by  us  than  gold,  yea  than  much 
fine  gold;  because  it  speaks  so  plainly  of  Christ  and 
his  resurrection,  v/ho  is  the  true  Treasure  hid  in 
the  field  of  the  Old  Testament. 

I.  David  here  flies  to  God's  protection  with  a 
cheerful  believing  confidence  in  it;  {v.  1.)  ^'Pre- 
serve me,  O  God,  from  the  deaths,  and  especially 
from  the  sins,  to  which  I  am  continually  exposed; 
for  in  thee,  and  in  thee  only,  do  I  put  my  trust. " 
Those  tliat  by  faith  commit  themselves  to  the  di- 
vine caie,  and  submit  themselves  to  the  divine  gui- 
dance, have  reason  to  hope  for  the  benefit  of  both. 
This  is  applicable  to  Christ,  who  prayed.  Father, 
save  me  from  this  hour,  and  trusted  in  God  that  he 
would  deliver  him. 

II.  He  recognizes  his  solemn  dedication  of  him- 
self to  God,  as  his  God;  {v.  2.)  "  O  my  soul,  thou 
hast  said  unto  the  Lord,  Thou  art  my  Lord,  and 
therefore  thou  maypst  ventui'e  to  trust  him. "  Note, 
1.  It  is  the  duty  and  interest  of  every  one  of  us  to 
acknowledge  the  Lord  for  our  Lord,  to  subject  our- 
selves to  him,  and  then  to  stay  ourselves  upon  him. 
jidonai  signifies  My  Stayer,  the  Strengtli  of  my 
heart.  2.  This  must  be  done  with  our  souls.  "O 
my  soul,  thou  hast  said  it."  Covenanting  witli  God 
must  be  heart-work;  all  that  is  within  us  must 
be  employed  therein,  and  engaged  thereby.  X 
Those  who  have  avouched  the  Lord  for  their  Lord, 
should  be  often  putting  themselves  in  mind  of  what 
they  have  done.  '*  Hast  thou  said  unto  the  Lord, 
Thou  art  my  Lord?  Sav  't  again  then,  stand  to  it, 
abide  by  it,  and  never  un^-'.y  it.  Hast  thou  said  it? 
Take  the  comfort  of  it,  and  live  up  to  it.  He  is  thy 
Lord,  and  worship  thou  him,  and  let  thine  eye  be 
ever  toward  him." 

III.  He  devotes  himself  to  the  honour  of  God,  in 
the  service  of  the  saints;  {v.  2,  3.)  My  goodness 
extends  not  to  thee,  but  to  the  saints.  Observe,  1. 
Those  that  have  taken  the  Lord  for  their  Lord, 
must,  like  him,  be  good,  and  do  good;  we  do  not 
expect  happiness  without  goodness.  2.  Whatever 
good  there  is  in  us,  or  is  done  by  us,  we  must  hum- 
bly acknowledge  that  it  extends  not  to  God;  so  that 
we  cannot  pretend  to  merit  any  thing  by  it.  God 
has  no  need  of  our  services,  he  is  not  benefitted  by 
them,  nor  can  they  add  any  thing  to  his  infinite 
perfection  and  blessedness.  The  wisest,  and  best, 
and  most  useful  men  in  the  world,  cannot  be  profi- 
table to  God,  Job  xxii.  2. — xxxv.  7.  God  is  infi- 
nitely above  us,  and  happy  without  us,  and  what- 
ever good  we  do,  it  is  all  from  him;  so  that  we  are 
indebted  to  hini,  not  he.  to  us:  David  owns  it, 
(1  Chron.  xxix.  14.)  Of  thine  own  have  we  given 
thee.  3.  If  God  be  ours,  "we  must,  for  his  sake,  extend 
our  goodness  to  those  that  are  his,  to  the  saints  in 
the  earth;  for  what  is  done  to  them,  he  is  pleased 
to  take  as  done  to  himself,  having  constituted  them 
his  receivers.  Note,  (1.)  There  are  saints  in  the 
earth;  and  saints  on  earth  we  must  all  be,  or  we 
shall  never  be  saints  in  heaven.  Tluse  that  are 
renewed  by  the  grace  of  God,  and  devoted  to  the 


glory  of  God,  are  saints  on  earth.  (2. )  The  samts 
in  the  earth  are  excellent  ones,  great,  mighty, 
magnificent,  ones,  and  yet  some  of  them  so  poor  in 
the  world,  that  they  needed  to  have  David's  good- 
ness extended  to  them.  God  makes  them  excel- 
lent by  the  grace  he  gives  them.  The  righteous  ia 
more  excellent  than  his  neighbour,  and  then  he 
accounts  them  excellent;  they  are  precious  in 
his  sight  and  honourable,  they  are  his  jewels,  his 
peculiar  treasure.  Their  God  is  their  Glory,  and 
a  Diadem  of  beauty  to  them.  (3.)  All  that  have 
taken  the  Lord  for  their  God,  delight  in  his  saints 
as  excellent  ones,  because  they  bear  his  image,  and 
because  he  loves  them.  David,  though  a  king,  was 
a  comjianion  of  all  that  feared  God,  (cxix.  63.) 
even  the  meanest,  which  was  a  sign  that  his  de- 
light was  in  them.  (4. )  It  is  not  enough  for  us  to  de- 
light in  the  saints,  but,  as  there  is  occasion,  our 
goodness  must  extend  to  them;  we  must  be  ready 
to  show  them  the  kindness  they  need,  distribute  to 
their  necessities,  and  abound  in  the  labour  of  love 
to  them.  This  is  applicable  to  Christ.  The  sal- 
vation he  wrought  out  for  us  was  no  gain  to  God, 
for  our  ruin  would  have  been  no  loss  to  him;  but 
the  goodness  and  benefit  of  it  extend  to  us  men,  in 
whom  he  delighted,  Prov.  viii.  31.  For  their  sakea, 
says  he,  /  sanctify  myself,  John  xvii.  19.  Christ 
delights  even  in  the  saints  on  earth,  notwithstand- 
ing their  weaknesses  and  manifold  infirmities,  which 
is  a  good  reason  why  we  should. 

IV.  He  disclaims  the  worship  of  all  false  gods, 
and  all  communion  with  their  worshippers,  v.  4. 
Where,  1.  He  reads  the  doom  of  idolaters,  who 
hasten  after  another  god,  being  mad  upon  their 
idols,  and  pursuing  them  as  eagerly  as  if  they  were 
afraid  they  would  escape  from  them;  their  sorrows 
shall  be  multiplied,  both  by  the  judgments  they 
bring  upon  themselves  from  the  true  God  whom 
the)?' forsake,  and  by  the  disappointment  they  will 
meet  with  in  the  false  gods  they  embrace.  They 
that  multiply  gods,  multiply  griefs,  to  themselves, 
for  whoe\  er  thinks  one  God  too  little,  will  find  two 
too  many,  and  yet  hundreds  not  enough.  2.  He 
declares  his  resolution  to  have  no  fellowship  with 
them,  nor  with  their  unfruitful  works  of  darkness; 
'•  7 'heir  drink-offerings  of  blood  will  I  not  offer, 
not  only  because  the  gods  they  are  offered  to,  are 
a  lie,  but  because  the  offerings  themselves  are  bar- 
barous. "  At  God's  altar,  because  the  blood  made 
atonement,  the  drinking  of  it  was  most  strictly 
prohibited,  and  the  drink-offerings  were  of  wine; 
but  the  Devil  prescribed  to  his  worshippers  to 
drink  of  the  blood  of  the  sacrifices,  to  teach  them 
cruelty.  '*  I  will  have  nothing  to  do"  (says  David) 
"  with  those  bloody  deities,  nor  so  much  as  take 
their  names  into  my  lips  with  any  delight  in  them, 
or  respect  to  them."  Thus  must  we  hate  idols  and 
idolatry  with  a  perfect  hatred.  Some  make  this 
also  applicable  to  Christ  and  his  undertaking, 
showing  the  nature  of  the  sacrifice  he  offered:  it 
was  not  tVie  blood  of  bulls  and  goats,  which  was 
offered  according  to  the  law,  (that  wfts  never  named 
nor  did  he  ever  make  anv  mention  of  it,)  but  his 
own  blood;  showing  also  the  multiplied  sorrows  of 
the  unbelieving'  Jews,  who  hastened  after  another 
king,  Cxsar,  and  are  still  hastening  after  another 
Messiah,  whom  they  in  vain  look  for. 

V.  He  repeats  the  solemn  choice  he  had  made  of 
Ciod  for  his  Portion  and  Happiness,  (y.  5.)  takes  to 
himself  the  comfort  of  the  choice,  {v.  6.)  and  gives 
God  the  glory  of  it,  v.  7.  This  is  very  much  the 
language  of  a  devout  and  pious  soul  in  its  gracious 
exercises. 

1.  Choosing  the  Lord  for  its  Portion  and  Happi 
ness.  "  Most  men  take  the  world  for  their  chieJ 
good,  and  place  their  felicity  in  the  enjoyments  c* 
It  J  but  this  I  say,  The  Lord' is  the  Portion  of  mine 


PSALMS,  XVI. 


237 


inheritance,  and  of  my  cufi;  the  Portion  I  make 
choice  of,  and  will  gladly  take  up  with,  how  poor 
soever  my  condition  is  in  this  world.  Let  me  have 
the  love  and  favour  of  God,  and  be  accepted  of  him; 
let  me  ha',  e  the  comfort  of  communion  with  God, 
and  satisfaction  in  the  communications  of  his  graces 
and  comforts;  let  me  have  an  interest  in  his  pro- 
mises, and  a  title  by  promise  to  everlasting  life  and 
happiness  in  the  future  state;  and  I  have  enough,  I 
need  no  more,  I  desire  no  more,  to  complete  my  fe- 
licity." Would  we  do  well  and  wisely  for  ourselves, 
we  must  take  God,  in  Christ,  to  be,  (1.)  The  Por- 
tion of  our  inheritance  in  the  other  world;  heaven 
is  an  inheritance,  God  himself  is  the  Inheritance  of 
the  saints  there,  whose  e\  erlasting  bliss  is  to  enjoy 
him.  We  must  take  that  for  our  inheritance,  our 
home,  our  rest,  our  lasting,  everlasting,  good,  and 
look  upon  this  world  to  be  no  more  ouis,  than  the 
country  through  which  our  road  lies,  when  we  are 
in  a  journey.  (2. )  The  Portion  of  our  cup  in  this 
world,  with  which  we  are  nourished  and  refreshed, 
and  kept  from  fainting.  Those  have  not  God  for 
■  theirs,  who  do  not  reckon  his  comforts  the  most 
reviving  cordials,  acquaint  themselves  with  them, 
and  make  use  of  them  as  sufficient  to  balance  all 
the  grievances  of  this  present  time,  and  to  sweeten 
the  most  bitter  cup  of  affliction. 

2.  Confiding  in  him  for  the  securing  of  this  por- 
tion; *'Thou  maintainest  my  lot.  Thou  that  hast 
by  promise  made  over  thyself  to  me,  to  be  mine, 
wilt  graciously  make  good  what  thou  hast  promis- 
ed, and  never  leave  me  to  myself  to  forfeit  this  hap- 
piness, nor  leave  it  in  the  power  of  mine  enemies  to 
rob  me  of  it.  Nothing  shall  pluck  me  out  of  thine 
hands,  nor  separate  me  fmm  thy  love,  and  the  sure 
Tiercies  of  David."  The  saints  and  their  bliss  are 
kept  by  the  power  of  God. 

3.  Rejoicing  in  this  portion,  and  taking  a  compla- 
cency in  it;  {x>.  6.)  The  lines  are  fallen  to  me  in 
fileasant  places;  those  have  reason  to  say  so,  that 
have  God  for  their  Portion,  they  have  a  worthy 
Portion,  a  goodly  Heritage.  What  can  they  have 
better?  What  can  they  desire  more?  Return  unto 
thy  Rest,  O  my  soul,  and  look  no  further.  Note, 
Gracious  persons,  though  they  still  covet  more  of 
God,  never  covet  more  than  God;  but,  being  satis- 
fied q/'his  loving-kindness,  are  abundantly  satisfied 
•with  it,  and  envy  not  any  their  carnal  mirth,  and 
sensual  pleasures  and  delights,  but  account  them- 
selves truly  happy  in  what  they  have,  and  doubt 
not  but  to  be  completely  happy  in  what  they  hope 
for.  Those  whose  lot  is  cast,  as  David's  was,  in  a 
land  of  light,  in  a  valley  of  vision,  where  God  is 
known  and  worshipped,  have,  upon  that  account, 
reason  to  say.  The  lines  are  fallen  to  me  in  fileasant 
tilaces;  much  more  those  who  have  not  only  the 
means,  but  the  end,  not  only  Immanuel's  land,  but 
Immanuel's  love. 

4.  Giving  thanks  to  God  for  it,  and  for  grace  to 
make  this  wise  and  happy  choice;  {y.  7.)  "/  ivill 
bless  the  Lord  ivho  has  given  me  counsel,  this  coun- 
sel, to  take  him  for  my  Portion  and  Happiness." 
So  ignorant  and  foolish  are  we,  that,  if  we  be  left  to 
ourselves,  our  hearts  will  follow  our  eyes,  and  we 
shall  choose  our  own  delusions,  and  forsake  our  own 
mercies  for  lying  vanities;  and  therefore,  if  we  have 
indeed  taken  God  for  our  Portion,  and  preferred 
spiritual  and  eternal  blessings  before  those  that  are 
sensible  and  temporal,  we  must  thankfully  acknow- 
ledge the  power  and  goodness  of  divine  grace,  di- 
recting and  enabling  us  to  make  that  choice.  If  we 
have  the  pleasure  of  it,  let  God  have  the  praises 
of  it. 

5.  Making  a  good  use  of  it.  God  having  given 
him  counsel  by  his  word  and  Spirit,  his  own  reins 
also  (his  own  thoughts)  instructed  him  in  the  night- 
season;  when  he  was  silent  and  solitar}\  and  retired 


from  the  world,  then  his  own  conscience  (which  is 
called  therems,)  (Jer.  xvii.  10.)  not  only  reflected 
with  comfort  upon  the  choice  he  had  made,  but 
instructed  or  admonished  him  concerning  the  duties 
arising  out  of  this  choice,  catechized  him,  and  en- 
gaged and  quickened  him  to  live  as  one  that  had 
God  for  his  Portion,  by  faith  to  li\  e  upon  him  and  to 
him.  Those  who  have  God  for  their  Portion,  and 
who  will  be  faithful  to  him,  must  give  their  own 
consciences  leave  to  deal  thus  faithfully  and  plainly 
with  them. 

All  this  may  be  applied  to  Christ,  who  made  the 
Lord  his  Portion,  and  was  pleased  with  that  Portion, 
made  his  Father's  glory  his  highest  end,  and  made 
it  his  meat  and  drink  to  seek  that,  and  to  do  his 
will,  and  delighted  to  prosecute  "his  undertaking, 
pursuant  to  his  Father  s  counsel,  depending  upon 
him  to  maintain  his  lot,  and  to  carry  him  through 
his  undertaking.  We  may  also  apply  it  to  ourselves, 
in  singing  it,  renewing  our  choice  of  God  as  ours, 
with  a  holy  complacency  and  satisfaction. 

8.  I  have  set  the  Lord  always  before 
me  :  because  he  is  at  my  right  hand,  I  shall 
not  be  moved.  9.  Therefore  my  heart  is 
glad,  and  my  gloiy  rejoiceth  ;  my  flesh  also 
shall  rest  in  hope  :  1 0.  For  thou  wilt  not 
leave  my  soul  in  hell ;  neither  wilt  thou 
suffer  thy  Holy  One  to  see  corruption.  1 1 . 
Thou  wilt  show  me  the  path  of  life :  in  thy 
presence  is  fulness  of  joy ;  at  thy  right  hand 
there  are  pleasures  for  evermore. 

All  these  verses  are  quoted  by  St.  Peter  in  his 
first  sermon,  after  the  pouring  out  of  the  Spirit  rn 
the  day  of  Pentecost;  (Acts  ii.  25. '28.)  and  he  tells 
us  expressly,  that  David  in  them  speaks  concerning 
Christ,  and  particularly  of  his  resurrection.  Some- 
thing we  may  allow  here  of  the  workings  of  David's 
own  pious  and  devout  affections  toward  Ciod,  de- 
pending upon  his  grace  to  perfect  every  thing  that 
concerned  him,  and  looking  for  the  blessed  hope, 
and  a  happy  state,  on  the  other  side  death,  in  the 
enjoyment  of  God;  but  in  these  holy  elevations  to- 
ward God  and  heaven  he  was  carried  by  the  spirit 
of  prophecy,  quite  beyond  the  consideration  of  him- 
self and  his  own  case,  to  foretell  the  glory  of  the 
Messiah,  in  such  expressions  as  were  peculiar 
to  that,  and  could  not  be  understood  of  himself. 
The  New  Testament  furnishes  us  with  a  key  to  let 
us  into  the  mystery  of  these  lines. 

I.  These  verses  must  certajnly  be  applied  to 
Christ;  of  him  speaks  the  prophet  this,  as  did  many 
of  the  Old  Testament  prophets,  who  testified  be- 
forehand the  sufferings  of  Christ,  and  the  glory  that 
should  folloiv,  (1  Pet.  i.  11.)  and  that  is  the  subject 
of  this  prophecy  here.  It  is  foretold  (as  he  himself 
showed  concerning  this,  no  doubt,  among  other 
prophecies  in  this  psalm,  Luke  xxiv.  44,  46. )  that 
Christ  should  suffer,  and  rise  from  the  dead,  1  Cor. 
XV.  3,  4. 

1.  That  he  should  suffer  and  die.  This  is  im- 
plied here,  when  he  says,  {v.  8.)  /  shall  not  be 
moved;  he  supposed  that  he  should  be  struck  at, 
and  have  a  dreadful  shock  given  him,  as  he  had  in 
his  agony,  when  his  soul  was  exceeding  sorrowful, 
and  he  prayed  that  the  cup  might  pass  from  him. 
When  he  says,  ^^My  flesh  shall  rest,"  it  is  implied, 
that  he  must  put  off  the  body,  and  therefore  must 
go  through  the  pains  of  death.  It  is  likewise  plain- 
ly intimated,  that  his  soul  must  go  into  a  state  of 
separation  from  the  body,  and  that  his  body,  so 
deserted,  would  be  in  imminent  danger  of  seeing 
corruption;  that  he  should  not  only  die,  but  be 


538 


PSALMS,  XVII. 


buried,  and  abide  for  some  time  under  the  power  of 
death. 

2.  That  he  should  be  wondei-fuUy  borne  up  by 
the  divine  power,  in  suffering  and  dying.  ( 1. )  That 
he  should  not  be  moved,  not  driven  off,  from  his 
undertaking,  nor  sink  under  the  weight  of  it;  that 
he  should  not  fail,  nor  be  discouraged,  (Isa.  xlii.  4.) 
but  should  proceed  and  persevere  in  it,  till  he  could 
say,  It  is  finished.  Though  the  service  was  hard, 
and  the  encounter  hot,  and  he  trod  the  wine-press 
alone,  yet  be  was  not  moved,  did  not  give  up  the 
cause,  but  set  his  face  as  a  flint,  Isa.  1.  7«  -9.  Here 
am  I,  let  these  go  their  -way.  Nay,  (2.)  That  his 
heart  should  rejoice,  and  his  glory  be  glad;  that  he 
should  go  on  with  his  undertaking,  not  only  reso- 
lutely, but  cheerfully,  and  with  unspeakable  plea  - 
sure  and  satisfaction;  witness  that  saying,  (John 
xvii.  11.)  J^oiu  lam  no  more  in  the  world,  but  I 
come  to  thee;  and  that,  (John  xviii.  11.)  The  cufi 
that  my  Father  has  given  me,  shall  I  not  drink  it? 
and  many  the  like.  By  his  glory  is  meant  his 
tongue,  as  appears.  Acts  ii.  26.  For  our  tongue  is 
our  glory,  and  never  more  so,  than  when  it  is  em- 
ployed in  glorifying  God. 

Now  there  were  three  things  which  bore  him  up, 
and  carried  him  on  thus  cheerfully.  [1.]  The  re- 
spect he  had  to  his  Father's  will  and  glory  in  what 
he  did;  I  have  set  the  Lord  always  before  me.  He 
still  had  an  eye  to  his  Father's  commandment,  (John 
X.  18. — xiv.  31. )  the  will  of  him  that  sent  him.  He 
aimed  at  his  Father's  honour,  and  the  restoring  of 
the  interests  of  his  kingdom  among  men,  and  this 
kept  him  from  being  moved  by  the  difficulties  he 
met  with;  for  he  always  did  those  things  that  pleas- 
ed his  Father.  [2.]  The  assurance  he  had  of  his 
Father's  presence  with  him  in  his  sufferings;  He  is 
at  my  right  hand;  a  present  Help  to  me,  nigh  at 
hand  in  the  time  of  need.  He  is  near  that  justifieth 
me;  (Isa.  1.  8.)  he  is  at  my  right  hand,  to  direct  and 
strengthen  it,  and  hold  it  up,  Ixxxix.  21.  When  he 
was  in  his  agony,  an  angel  was  sent  from  heaven, 
to  strengthen  him,  Luke  xxii.  43.  To  this  the  vic- 
tories and  triumphs  of  the  cross  were  all  owing;  it 
was  the  Lord  at  his  right  hand,  tliat  struck  through 
kings,  ex.  5.  Isa.  xlii.  1,  2.  [3.]  The  prospect  he 
had  of  a  glorious  issue  of  his  sufferings.  It  was/or 
the  joy  set  before  him,  that  he  endured  the  cross, 
Heb.  xii.  2.  "  He  rested  in  hope,  and  that  made  his 
rest  glorious,  Isa.  xi.  10.  He  knew  he  should  be 
justified  in  tlie  Spirit  by  his  resurrection,  and 
itraightwav  glorified.     See  John  xiii.  31,  32. 

3.  That  he  should  be  brought  through  his  suffer- 
ings, and  brought  from  under  the  power  of  death 
by  a  glorious  resurrection.  (1.)  That  his  soul 
should  not  be  left  in  hell,  his  human  spirit  should 
oot  be  long  left,  as  other  men's  spirits  are,  in  a 
<tate  of  separation  from  the  body,  but  should,  in  a 
little  time,  return  and  be  re-united  to  it,  never  to 
part  again.  (2.)  That,  being  God's  Holy  One  in  a 
peculiar  mnnner,  sanctified  to  the  work  of  redemp- 
tion, and  perfectly  free  from  sin,  he  should  not  see 
corruption,  nor  feel  it.  This  implies,  that  he  should 
not  only  be  raised  from  the  grave,  but  raised  so 
soon,  that  his  dead  body  should  not  so  much  as 
begin  to  corrvipt,  which,  in  the  course  of  nature,  it 
would  have  done,  if  it  had  not  been  raised  the  third 
day.  We,  who  have  so  much  corruption  in  our 
souls,  must  expect  that  our  bodies  also  will  corrupt; 
(Job  xxiv.  19.)  but  that  Holy  One  of  God,  who 
knew  no  sin,  saw  no  corruption.  Under  the  law, 
it  was  strictly  ordered,  that  those  parts  of  the  sacri- 
fices, which  were  not  burnt  upon  the  altar,  should  by 
no  means  be  kept  till  the  third  day,  lest  they  should 
putrifv,  (Lev.  vii.  15,  18.)  which  perhaps  pointed 
at  Christ's  rising  the  third  day,  that  he  might  not 
.-.ee  corruption — neither  was  a  bone  of  him  broken. 
4.  That  he  should  be  abundantly  recompensed 


for  his  sufferings,  with  the  joy  set  before  him,  v. 
11.  He  was  well-assured,  (1.)  That  he  should  n-^t 
miss  of  his  glory;  "Thou  wilt  show  me  the  path  of 
life,  and  lead  me  to  that  life  tlirough  this  darksome 
valley."  In  confidence  of  this,  when  he  gave  up 
the  ghost,  he  said,  Father,  into  thy  hands  I  commit 
my  spirit;  and,  a  little  before.  Father,  glorify  me 
with  thine  own  self.  (2.)  That  he  should  be  re 
ceived  into  the  presence  of  God,  to  sit  at  his  right 
hand.  His  being  admitted  into  God's  presence, 
would  be  the  acceptance  of  his  service;  and  his 
being  set  at  his  right  hand,  the  recompense  of  it. 
(3.)  Thus,  as  a  reward  for  the  sorrows  he  under- 
went for  our  redemption,  he  should  have  a  fulness 
of  joy,  and  pleasures  for  evermore;  not  only  the 
glory  he  had  with  God,  as  God,  before  all  worlds, 
but  the  joy  and  pleasure  of  a  Mediator,  in  seeing  his 
seed,  and  the  success  and  prosperity  of  his  under 
taking,  Isa.  liii.  10,  11. 

II.  Christ  being  the  Head  of  the  body,  the  churcii, 
these  verses  may,  for  the  most  part,  be  applied  to 
all  good  Christians,  who  are  guided  and  animated 
by  the  Spirit  of  Christ;  and,  in  singing  them,  when 
we  have  first  given  glory  to  Christ,  in  whom,  to 
our  everlasting  comfort,  they  have  had  their  ac- 
complishment, we  may  then  encourage  and  edify 
ourselves  and  one  another  with  them,  and  may 
hence  learn, 

1.  That  it  is  our  wisdom  and  duty  to  set  the  Lord 
always  before  us,  and  to  see  him  continually  at  our 
right  hand,  wherever  we  are,  to  eye  him  as  our 
Chief  Good  and  Highest  End,  our  Owner,  Ruler, 
and  Judge,  our  gracious  Benefactor,  our  sure  Guide 
and  strict  Obser\er;  and,  while  we  do  thus,,  we 
shall  not  be  moved  either  from  our  duty  or  from  our 
comfort.  Blessed  Paul  set  the  Lord  before  him, 
when,  though  bonds  and  afflictions  did  abide  him, 
he  could  bravely  say,  A^'one  of  these  things  move 
me.  Acts  xx.  24. 

2.  That,  if  our  eyes  be  ever  toward  God,  our 
hearts  and  tongues  may  ever  rejoice  in  him;  it  is 
our  own  fault  if  they  do  not.  If  the  heart  rejoice  in 
God,  out  of  the  abundance  of  that  let  the  mouth 
speak,  to  his  glory,  and  the  edification  of  others. 

3.  That  dying  Christians,  as  well  as  a  dying 
Christ,  may  cheerfully  put  off  the  body,  in  a  be- 
lie\ing  expectation  of  a  joyful  resurrection;  My 
fiesh  also  shall  rest  in  hope.  Our  bodies  have  little 
rest  in  this  world,  but  in  the  grave  they  shall  rest 
as  in  their  beds,  Isa.  Ivii.  2.  We  have  little  to  hope 
for  from  this  life,  but  we  shall  rest  in  hope  of  a  bet- 
ter life;  we  may  put  off  the  bodv  in  that  hope. 
Death  destroys  the  hope  of  man,  (Job  xiv.  19.)  but 
not  the  hope  of  a  good  Christian,  Prov.  xiv.  32. 
He  has  hope  in  his  death,  living  hopes  in  dying  mo- 
ments, hopes  that  the  body  shall  not  be  left  for  ever 
in  the  grave,  but,  though  it  sees  corruption  for  a 
time,  it  shall,  at  the  end  of  the  time,  be  raised  to 
immortality;  Christ's  resurrection  is  an  earnest  of 
ours,  if  we  be  his. 

4.  That  those  who  live  piously,  with  God  in  their 
eye,  may  die  comfortably,  with  heaven  in  their 
eye.  In  this  world,  sorrow  is  our  lot,  but  in  heaven 
there  is  joy;  all  our  joys  here  are  empty  and  defec- 
tive, but  in  heaven  there  is  a  fulness  of  joy;  our 
pleasures  here  are  transient  and  momentary,  and 
such  is  the  nature  of  them,  that  it  is  not  fit  they 
should  last  long;  but  those  at  God's  right  hand  are 
pleasures  for  evermore;  for  they  are  the  pleasures 
of  immortal  souls,  in  the  immediate  vision  and  frui- 
tion of  an  eternal  God. 

PSALM  XVII. 

David,  bninp  in  prreat  distress  and  dan<rer  by  the  malice  of 
his  enemies,  does,  in  this  psalm,  by  prayer  address  him- 
self to  God,  his  tried  Refufire,  and  seeks  shcllcr  in  him 
I.  He  appeals  to  God  concerning  his  integrity,  v.  1  ..4 


PSALMS,  XVII. 


239 


II.  He  prays  to  God  sliU  to  be  upheld  in  his  integrity, 
and  preserved  from  the  malice  of  his  enemies,  v.  6.. 8, 
13.  III.  He  gives  a  character  of  his  enemies,  using  that 
as  a  plea  with  God  for  his  preservation,  v.  9.  .12,  14. 
IV.  He  comforts  himself  with  the  hopes  of  his  future 
happiness,  v.  15.  Some  make  him,  in  this,  a  type  of 
Christ,  who  was  perfectly  innocent,  and  yet  was  hated 
and  persecuted;  but,  like  David,  committed  himself  and 
his  cause  to  him  that  judgeth  righteously. 

A  Prayer  of  David. 

1.  "JTEAR  the  right,  O  Lord,  attend  un- 
Xl  to  my  cry ;  give  ear  unto  my  pray- 
er, that  goeth  not  out  of  feigned  lips.  2. 
Let  my  sentence  come  forth  from  thy  pre- 
sence; let  thine  eyes  behold  the  things 
that  are  equal.  3.  Thou  hast  proved  my 
heart ;  thou  hast  visited  me  in  the  night ; 
thou  hast  tried  me,  a7id  shalt  find  nothing : 
I  am  purposed  that  my  mouth  shall  not 
transgress.  4.  Concerning  the  works  of 
men,  by  the  word  of  thy  hps  I  have  kept 
me  from  the  paths  of  the  destroyer.  5. 
Hold  up  my  goings  in  thy  paths,  that  my 
footsteps  slip  not.  6.  I  have  called  upon 
thee ;  for  thou  wilt  hear  me,  O  God  :  incline 
thine  ear  unto  me,  and  hear  my  speech.  7. 
Show  thy  marvellous  loving-kindness,  O 
thou  that  savest  by  thy  right  hand  them 
which  put  their  trust  in  thee  from  those  that 
rise  up  against  them. 

This  psalm  is  a  prayer.  As  there  is  a  time  to 
weep,  and  a  time  to  rejoice,  so  there  is  a  time  for 
praise,  and  a  time  for  prayer.  Da\id  was  now  per- 
secuted, probably,  by  Saul,  who  hunted  him  like  a 
partridge  on  the  mountains;  without  were  fightings, 
within  were  fears,  and  both  urged  him  as  a  suppli- 
cant to  the  throne  of  mercy. 

He  addresses  himself  to  God  in  these  verses, 
both  by  way  of  appeal,  {Hear  the  right,  O  Lord; 
let  my  righteous  cause  have  a  hearing  before  thy 
tribunal,  and  give  judgment  upon  it,)  and,  by  way 
of  petition,  Give  ear  unto  my  firayer,  (f.  1.)  and 
again,  {y.  6.)  Incline  thine  ear  unto  me,  and  hear 
my  speech;  not  that  God  needs  to  be  thus  pressed 
w^ith  our  importunity,  but  he  gives  us  leave  thus  to 
express  our  earnest  desire  of  his  gracious  answers 
to  our  prayers.  These  things  he  pleads  with  God, 
for  audience,  1.  That  he  was  sincere,  and  did  not 
dissemble  with  God  in  his  prayer;  it  goeth  not  ont 
of  feigned  lifis.  He  meant  as  he  spake,  and  the 
feelings  of  his  mind  agreed  with  the  expressions  of 
his  mouth.  Feigned  prayers  are  fruitless;  but  if 
our  hearts  lead  our  prayers,  God  will  meet  them 
with  his  favour.  2.  That  he  had  been  used  to  pray 
at  other  times,  and  it  was  not  his  distress  and  dan- 
ger that  now  first  brought  him  to  his  duty;  "I have 
called  upon  thee  formerly,  {v.  6.)  therefore,  Lord, 
hear  me  now."  It  will  be  a  great  comfort  to  us,  if 
trouble,  when  it  comes,  finds  the  wheels  of  praver 
a-going,  for  then  may  we  come  with  the  more  bold- 
ness to  the  throne  of  grace.  Tradesmen  are  willing 
to  oblige  those  that  have  been  long  their  customers. 
3.  That  he  was  encouraged  by  his  faith  to  expect 
God  would  take  notice  of  his  prayer;  "I  know  thou 
wilt  hear  me,  and  therefore,  O  God,  incline  thine 
ear  to  me."  Our  believing  dependence  upon  God 
is  a  good  plea  to  enforce  our  desires  toward  him. 
Let  us  now  see, 
I.  What  his  appeal  is;  and  there  observe, 


1.  What  the  court  is,  to  the  cognizance  and  de- 
termination of  which  he  makes  his  appeal;  it  is  the 
court  of  heaven.  "  Lord,  do  thou  hear  the  right, 
for  Saul  is  so  passionate,  so  prejudiced,  he  will  not 
hear  it.  Lord,  let  7ny  sentence  come  forth  from  thy 
presence,  v.  2.  Men  sentence  me  to  be  pursued  and 
cUt  off  as  an  evil-doer.  Lord,  I  appeal  from  them 
to  thee."  This  he  did  in  a  public  remonstrance 
before  Saul's  face,  (1  Sam.  xxiv.  12.)  The  Lord 
judge  between  me  and  thee;  and  he  repeats  it  here 
m  his  private  devotions.  Note,  (1.)  The  equity  and 
extent  of  God's  government  and  judgment  are  a 
very  great  support  to  injured  innocency.  If  we  are 
blackened,  and  abused,  and  misrepresented,  by  un- 
righteous men,  it  is  our  comfort  that  we  have  a 
righteous  God  to  go  to,  who  will  take  our  part,  who 
is  the  Patron  of  the  oppressed,  whose  judgment  is 
according  to  truth,  by  the  discoveries  of  which, 
every  person  and  every  cause  will  appear  in  a  true 
light,  stript  of  all  false  colours,  and  by  the  de- 
cisions of  which,  all  unrighteous  dooms  will  be  re- 
versed, and  to  every  man  will  be  rendered  accord- 
ing to  his  work.  (2. )  Sincerity  dreads  no  scrutiny, 
no  not  that  of  God  himself,  according  to  the  tenor 
of  the  covenant  of  grace.  Let  thine  eyes  behold  the 
things  that  are  equal.  God's  omniscience  is  as 
much  the  joy  of  the  upright,  as  it  is  the  terror  of 
the  hypocrites;  and  is  particularly  comfortable  to 
those  who  are  falsely  accused,  and  in  any  wise  have 
wrong  done  them. 

2.  What  the  evidence  is,  by  which  he  hopes  to 
make  good  his  appeal;  it  is  the  trial  God  had  made 
of  him,  {v.  3.)  Thou  hast  proved  mine  heart. 
God's  sentence  is  therefore  right,  because  he  always 
proceeds  upon  his  knowledge,  which  is  more  cer- 
tain and  infallible  than  that  which  men  attain  to  by 
the  closest  views  and  the  strictest  searches.  He 
knew  God  had  tried  him,  (1.)  By  his  own  con- 
science, which  is  God's  deputy  in  the  soul.  The 
sfiirit  of  a  man  is  the  candle  of  the  Lord,  with  this 
God  had  searched  him,  and  visited  him  in  the 
night,  when  he  communed  ivith  his  onvn  heart  upon 
his  bed.  He  had  submitted  to  the  search,  and  had 
seriously  reviewed  the  actions  of  his  life,  to  discover 
what  was  amiss,  but  could  find  nothing  of  that 
which  his  enemies  charged  him  with.  (2.)  By 
providence.  God  had  tried  him  by  the  fair  oppor- 
tunity he  had,  once  and  again,  to  kill  Saul;  he  had 
tried  him  by  the  malice  of  Saul,  the  treachery  of 
his  friends,  and  the  many  provocations  that  were 
given  him;  so  that,  if  he  had  been  the  man  he  was 
represented  to  be,  it  would  have  appeared;  but, 
upon  all  these  trials,  there  was  nothing  found 
against  him,  no  proof  at  all  of  the  things  whereof 
thev  accused  him. 

God  tried  his  heart,  and  could  witness  to  the  in- 
tegrity of  that;  but,  for  the  further  proof  of  his  in- 
tegrity, he  himself  takes  notice  of  two  things,  con- 
cerning which  his  conscience  bare  him  record. 
[1.]  That  lie  had  fixed  a  resolution  against  all  sins 
of  the  tongue;  "I  am  purposed  and  fully  deter- 
mined, in  the  strength  of  God's  grace,  that  mv 
mouth  shall  not  transgress."  He  docs  not  say,  "1 
hope  that  it  will  not,"  or,  "I  wish  that  it  may 
not,"  but,  "I  am  fully  purposed  that  it  shall  not:" 
with  this  bridle  he  kept  his  mouth,  xxxix.  1. 
Note,  Constant  resolution  and  wjitchfulness  against 
sins  of  the  tongue,  will  be  a  good  evidence  of  our 
integrity;  If  any  offend  not  in  word,  the  same  is  a 
perfect  man, 'iixm.m.  2.  He  does  not  say,  "My 
mouth  never  shall  transgress,"  (for  in  many  things 
we  all  offend,)  but,  "I  am  purposed  that  it  shall 
not;"  and  he  that  searches  the  heart,  knows  whe- 
ther the  purpose  be  sincere.  [2.]  That  he  had 
been  as  careful  to  refrain  from  sinful  actions,  as 
from  sinful  words;  (f.  4.)  "Concernine:  the  com- 
mon works  of  men,  the   actions  and  affairs  of  hu- 


540 


PSALMS,  XVII. 


man  life,  I  have,  by  the  direction  of  thy  word, 
kefit  me  from  the  paths  of  the  dentroyer."  Some 
understand  it  particularly,  that  he  had  not  been 
himself  a  destroyer  of  baul,  when  it  lay  in  his 
power,  nor  had  he  permitted  others  to  be  so,  but 
said  to  Abishai,  Destroy  him  7iot,  1  Sam.  xxvi._9. 
But  it  may  be  taken  more  generally;  he  kept  him- 
self from  all  evil  works,  and  endeavoured,  accord- 
ing to  the  duty  of  his  place,  to  keej)  others  from  them 
too.  Note,  Fimt,  '1  lie  ways  of  sin  are  paths  of  the 
destroyer,  of  the  De\il,  whose  name  is  Jbaddo7i 
and  JpoUyon,  a  destroyer,  who  luins  souls  by  de- 
coying them  into  the  paths  of  sin.  Secondly,  It 
concerns  us  all  to  keep  out  of  the  paths  of  the  de- 
stroyer, for  if  we  walk  in  those  ways  that  lead  to 
destruction,  we  must  thank  ourselves  if  destruction 
and  misery  be  our  portion  at  last.  Thirdly,  It  is  by 
the  word  of  God,  as  our  guide  and  rule,  that  we 
must  keep  out  of  the  paths  of  the  destroyer,  by 
observing  its  directions  and  admonitions,  cxix.  9. 
Fourthly,  If  we  carefully  avoid  all  the  paths  of  sin, 
it  will  be  verv  comfortable  in  the  reflection,  when 
we  are  in  trouble.  If  we  keefi  ourselves,  that  the 
wicked  one  touch  us  not  with  his  temptations, 
(1  John  V.  18.)  we  may  hope  he  shall  not  be  able 
to  touch  us  with  his  terrors. 

II.  What  his  petition  is;  it  is,  in  short,  this. 
That  he  might  experience  the  good  work  of  God  in 
him,  as  an  evidence  of,  and  qualification  for,  the 
good  will  of  God  toward  him:  this  is  grace  and 
peace  from  God  the  Father. 

1.  He  prays  for  the  work  of  God's  grace  in  him; 
(v.  5.)  "  Hold  up.  my  goings  in  thy  paths.  Lord, 
I  have,  by  thy  grace,  kept  me  from  the  paths  of 
the  destroyer;  by  the  same  grace,  let  me  be  kept 
in  thy  paths;  let  me  not  only  be  restrained  from 
doing  that  which  is  evil,  but  quickened  to  abound 
always  in  that  which  is  good.  Let  my  goings  be 
held  in  thy  paths,  that  I  may  not  turn  back  from 
them,  nor  turn  aside  out  of  them;  let  them  be  held 
up  in  thy  paths,  that  I  may  not  stumble,  and  fall 
into  sin,  that  I  may  not  trifle,  and  neglect  my  duty. 
Lord,  as  thou  hast  kept  me  hitherto,  so  keep  me 
still."  Those  that  are,  through  grace,  going  in 
God's  paths,  have  need  to  pray,  and  do  pray,  that 
their  goings  may  be  held  up  in  those  paths;  for  we 
stand  no  longer  than  he  is  pleased  to  hold  us,  we  go 
no  further  than  he  is  pleased  to  lead  us,  bear  us  up, 
and  carry  us.  David  had  been  kept  in  the  way  of 
his  duty  hitherto,  and  yet  he  does  not  think  that 
that  would  be  his  security  for  the  future,  and  there- 
fore prays,  "  Lord,  still' hold  me  up."  Those  that 
would  proceed  and  persevere  in  the  way  of  God, 
must,  by  faith  and  prayer,  fetch  in  daily  fresh  sup- 
plies of  grace  and  strength  from  him.  David  was 
sensible  that  his  way  was  slippery,  that  he  himself 
was  weak,  and  not  so  well  fixed  and  furnished  as  he 
should  be;  that  there  were  those  who  watched  for 
his  halting,  and  would  improve  the  least  slip  against 
him,  and  therefore  he  prays,  "Lord,  hold  me  up, 
that  mv  foot  slip  not;  that  I  may  never  say  or  do 
any  tJliing  that  looks  either  dishonest,  or  distrustful 
of  thee,  and  thv  providence,  and  promise." 

2.  He  prays'  for  the  tokens  of  God's  favour  to 
\nm,v.7.  Observe  here,  (1.)  How  he  eyes  God, 
as  the  Protector  and  Saviour  of  his  people,  so  he 
calls  him,  and  thence  he  takes  his  encouragement 
in  prayer;  0  thou  that  savest  by  thy  right  hand  (by 
thine  own  power,  and  needest  not  the  agency  of  any 
other)  them  which  put  their  trust  in  thee  from  those 
that  rise  up  against  them.  It  is  the  character  of 
God's  people,  that  they  trust  in  him;  he  is  pleased 
to  make  them  confidants,  for  his  secret  is  with  the 
righteous;  and  they  make  him  their  Trust,  for  to 
him  they  commit  themselves.  Those  that  trust  in 
God,  have  many  enemies,  many  that  rise  up  against 
them,  and  seek  their  ruin;    but  they  have  one 


Friend  that  is  able  to  deal  with  them  all,  and  it  he 
be  for  them,  no  matter  who  is  against  them.  He 
"pckons  it  his  honour  to  be  their  Saviour.  His  al- 
mighty power  is  engaged  for  them,  and  they  have 
all  found  him  ready  to  save  them.  The  margin 
reads  it,  O  thou  that  savest  them  ivhich  trust  in  thee, 
from  those  that  rue  up  against  thy  right  hand. 
Those  that  are  enemies  to  the  saints,  are  rebels 
against  God  and  his  right  hand,  and  therefore,  no 
doubt,  he  will,  in  due  time,  appear  against  them. 
(2.)  What  he  expects  and  desires  from  Ciod;  Show 
thy  marvellous  loving-kindness.  The  word  signi- 
fies, [1.]  Distinguishing  favours.  "  Set  apart  thy 
loving-kindnesses  for  me,  put  me  not  oft'  with  com- 
mon mercies,  but  be  gracious  to  me,  as  thou  usest  to 
do  to  those  who  love  thy  name."  [2.]  Wonderful 
favours.  "O  make  thy  loving-kindnt^ss  admirable; 
Lord,  testify  thy  favour  to  me  in  such  a  way,  tliat  I 
and  others  may  wonder  at  it."  God's  loving-kind- 
ness is  marvellous,  for  the  freeness  and  fulness  of 
it;  in  some  instances,  it  appears,  in  a  special  man- 
ner, marvellous,  (cxviii.  23.)  and  it  will  certainly 
appear  so  in  the  salvation  of  the  saints,  when  Christ 
shall  come  to  be  glorified  in  the  saints,  and  to  be 
admired  in  all  them  that  believe. 

8.  Keep  me  as  the  apple  of  the  eye ;  hide 
me  under  the  shadow  of  thy  wings,  9. 
From  the  wicked  that  oppress  xne.,from  my 
deadly  enemies  ivho  compass  me  about. 
10.  They  are  enclosed  in  their  own  fat: 
with  their  mouth  they  speak  proudly.  1 1 . 
They  have  now  compassed  us  in  our  steps ; 
they  have  set  their  eyes  bowing  down  to 
the  earth  ;  1 2.  Like  as  a  lion  that  is  greedy 
of  his  prey,  and  as  it  were  a  young  lion 
lurking  in  secret  places.  1.3.  Arise,  O  Lord, 
disappoint  him,  cast  him  down  :  deliver  my 
soul  from  the  wicked,  which  is  thy  sword  : 
14.  From  men  ichich  are  thy  hand,  O 
Lord,  from  men  of  the  world,  which  have 
their  portion  in  this  life,  and  whose  belly 
thou  fillest  with  thy  hid  treasure :  they  are 
full  of  children,  and  leave  the  rest  of  their 
substance  to  their  babes.  1 5.  As  for  me,  I 
will  behold  thy  face  in  righteousness :  I  shall 
be  satisfied,  when  I  awake,  with  thy  like- 
ness. 

We  may  observe,  in  these  verses, 

I.  What  David  prays  for.  Being  compassed 
about  with  enemies  that  sought  his  life,  he  prays  to 
God  to  preserve  him  safe,  through  all  their  at- 
tempts against  him,  to  the  crown  to  which  he  was 
anointed.  This  prayer  is  both  a  prediction  of  the 
preservation  of  Christ,  through  all  the  hardships 
and  difficulties  of  his  humiliation,  to  the  glories  and 
joys  of  his  exalted  state,  and  a  pattern  to  Christians 
to  commit  the  keeping  of  their  souls  to  God,  trust- 
ing him  to  preserve  them  to  his  heavenly  kingdom. 
He  prays, 

1.  That  he  himself  might  be  protected;  {v.  8.) 
"  Keep  me  safe,  hide  me  close,  wnere  I  may  not  be 
found,  where  I  may  not  be  come  at.  Deliver  my 
soul,  not  only  my  mortal  life  from  death,  but  my 
immortal  spirit  from  sin. "  Those  who  put  them- 
selves under  God's  protection,  may  in  faith  implore 
the  benefit  of  it.  He  prays  that  God  would  keep 
him,  (1.)  With  as  much  care  as  a  man  keeps  the 
apple  of  his  eye  with,  which  nature  has  wonderfully- 
fenced,  and  teaches  us  to  guard.   If  we  keep  God  s 


PSALMS,  XVII. 


241 


law  as  the  afifile  of  our  eye,  (Prov.  vii.  2.)  we  may 
expect  that  God  will  so  keep  us;  for  it  is  said  con- 
cerning his  people,  that  whoso  touches  them,  touches 
the  apfiie  of  his  eye,  Zech.  ii.  8.  (2. )  With  as 
much  tenderness  as  the  hen  gathers  her  young 
ones  under  her  wings  with;  Christ  uses  the  simili- 
tude, Matth.  xxiii.  37.  "  Hide  me  under  the  sha- 
dow of  thy  wings,  where  I  may  be  both  safe  and 
warm."  Or,  perhaps,  it  rather  alludes  to  the 
wings  of  the  cherubim  shadowing  the  mercy-seat; 
"  Let  me  be  taken  under  the  protection  of  that 
glorious  grace  which  is  peculiar  to  God's  Israel." 
What  Da\  id  here  prays  for,  was  performed  to  the 
Son  of  David  our  Lord  Jesus,  of  whom  it  is  said, 
(Isa.  xlix.  2.)  that  God  hid  him  in  the  shadow  of  his 
hand,  hid  him  as  a  fiolished  shaft  in  his  quiver, 
David  further  prays,  "Lord,  keep  me  from  the 
wicked,  from  men  of  the  world."  [1.]  "From 
being,  and  doing,  like  them,  from  walking  in  their 
counsel,  and  standing  in  their  way,  and  eating  of 
their  dainties."  [2.]  "  From  being  destroyed  and 
run  down  by  them.  Let  them  not  have  their  will 
against  me,  let  them  not  triumph  over  me." 

2.  That  all  the  designs  of  his  enemies,  to  bring 
him  either  into  sin  or  into  trouble,  might  be  defeat- 
ed; {v.  13.)  '*  Arise,  O  Lord,  appear  for  me,  dis- 
appoint him,  and  cast  him  down  in  his  own  eyes  by 
the  disappointment."  While  Saul  persecuted  Da- 
vid, how  often  did  he  miss  his  prey,  then  when  he 
thought  he  had  him  sure!  And  how  were  Christ's 
enemies  disappointed  by  his  resurrection,  who 
thought  they  had  gained  their  point  when  they  had 
put  him  to  death ! 

II.  What  he  pleads,  for  the  encouraging  of  his 
own  faith  in  these  petitions,  and  his  hope  of  speed- 
ing.    He  pleads, 

1.  The  malice  and  wickedness  of  his  enemies; 
"They  are  such  as  are  not  fit  to  be  countenanced, 
such  as,  if  I  be  not  delivered  from  them  by  the 
special  care  of  God  himself,  will  be  my  ruin. 
Lord,  see  what  wicked  men  they  are  that  oppress 
me,  and  waste  me,  and  run  me  down."  (1.)  "They 
are  very  spiteful  and  malicious;  they  are  my  deadly 
enemies,  that  thirst  after  my  blood,  my  hearths 
blood;  enemies  against  the  soul,  so  the  word  is. 
David's  enemies  did  what  they  could  to  drive  him 
to  sin,  and  drive  him  awav  from  Gnd,  they  bade 
him  go  serve  other  gods;  (1  Sam.  xxvi.  19.)  and 
therefore  he  had  reason  to  pray  against  them. 
Note,  Those  are  our  worst  enemies,  and  we  ought 
so  to  account  them,  that  are  enemies  to  our  souls. 
(2.)  "They  are  very  secure  and  sensual,  insolent 
and  haughty,  v.  10.  They  are  inclosed  in  their  own 
fat,  wrap  themselves,  hug  themsel\es,  in  their  own 
honour,  and  power,  and  plenty,  and  then  make 
light  of  God,  and  set  his  judgments  at  defiance, 
Ixxiii.  7.  Job  xv.  27.  They  wallow  in  pleasure, 
and  promise  themselves  that  to-morrow  shall  be  as 
this  day.  And  therefore  with  their  mouth  they 
speak  proudly,  glorifying  in  themselves,  blas- 
pheming God,  trampling  upon  his  people,  and  in- 
sulting them."  See  Rev.  xiii.  5,  6.  "  Lord,  are  not 
such  men  as  these  fit  to  be  mortified  and  humbled, 
and  made  to  know  themselves?  Will  it  not  be  for 
thy  glory  to  look  ufion  these  firoud  men  and  abase 
them?"  (3. )  "  They  are  restless  and  unwearied  in 
their  attempts  against  me;  they  comfiass  me  about, 
V.  9.  They  have  now  in  a  manner  gained  their 
point,  they  have  surrounded  us,  they  have  com- 
passed us  in  our  steps,  they  track  us  wherever  we 
go,  follow  us  as  close  as  the  hound  does  the  hare, 
and  take  all  advantages  against  us,  being  both  too 
many,  and  too  quick,  for  us.  And  yet  they  pretend 
to  look  another  way,  and  set  their  eyes  bowing 
down  to  the  earth,  as  if  they  were  meditating,  re- 
tired into  themselves,  and  thinking  of  something 
else;"  or,  (as  some  think,)  "They  are  watchful 

Vol.  III.— 2  H 


and  intent  upon  it,  to  do  us  a  mischief;  they  are 
down-looked,  and  never  slip  an  opportunity  ol 
compassing  their  design."  (4.)  The  ring  leader  of 
them,  (that  was  Saul,)  is  in  a  special  manner 
bloody  and  barbarous,  politic,  and  projecting,  {v. 
12.)  like  a  lion  that  lives  by  prey,  and  is  therefore 
greedy  of  it.  It  is  as  much  the  meat  and  drink  of  a 
wicked  man  to  do  mischief,  as  it  is  of  a  good  man  to 
do  good.  He  is  like  a  young  lion  lurking  in  secret 
places,  disguising  his  cruel  desigjis.  This  is  fitly 
applied  to  Saul,  who  sought  David  on  the  rocks  of 
the  wild  goats,  (1  Sam.  xxiv.  2.)  and  in  the  wilder- 
ness ofZifih,  {ch.  xxvi.  2.)  where  lions  used  to  lurk 
for  their  prey. 

2.  The  power  God  had  over  them,  to  control 
and  restrain  them.  He  pleads,  (1.)  "Lord,  they 
are  thy  sword;  and  will  any  father  suflFer  his  sword 
to  be  drawn  against  his  own  children?"  As  this  is  a 
reason  why  we  should  patiently  bear  the  injuries  of 
men,  that  they  are  but  the  instruments  of  the  trou- 
ble, (it  comes  originally  from  God,  to  whose  will 
we  are  bound  to  submit,)  so  it  is  an  encouragement 
to  us  to  hope  both  that  their  wrath  shall  praise 
him,  and  that  the  remainder  thereof  he  will  re 
strain,  that  they  are  God's  sword,  which  he  can 
manage  as  he  pleases,  which  cannot  move  without 
him,  and  which  he  will  sheathe  when  he  has  done 
his  work  with  it.  (2.)  "They  are  thy  hand,  by 
which  thou  dost  chastise  thy  people,  and  make 
them  feel  thy  displeasure."  He  therefore  expects 
deliverance  'from  God's  hand,  because  from  God's 
hand  the  trouble  came.  Una  eademque  manus 
vulnus  ofiemque  tulit — The  same  hand  wounds  and 
heals.  There  is  no  flying  from  God's  hand,  but  bv 
flying  to  it.  It  is  very  comfortable,  when  we  are  in 
fear  of  the  power  of  man,  to  see  it  dependent  upon, 
and  in  subjection  to,  the  power  of  God;  see  Isa  x 
6,  7,  15. 

3.  Their  outward  prosperity;  (t.  14.)   "Lord, 
appear  against  them,  for,  (1.)  "They  are  entirely 
devoted   to  the  world,  and  care  not  'for  thee  ani 
thy  favour.     They  are  men  of  the  world,  actuated 
by  the  spirit  of  the  world,  walking  according  to  the 
course  of  this  world,  in  love  with  the  wealth  and 
pleasure  of  this  world,  eager  in  the  pursuits  of  it, 
making  them  their  business,  and  at  ease  in  the  en- 
joyments of  it,  making  them  their  bliss.  They  have 
their  portion  in  this  life;  they  look  upon  the  good 
things  of  this  world  as  the  best  things,  and  sufficient 
to  make  them  happy,  and  they  choose  them  accord- 
mgly,  place  their  felicity  in  them,  and  aim  at  them 
as  their  chief  good;  they  rest  satisfied  with  them, 
their  souls  take  ease  in  them,  and  they  look  no 
further,  nor  are  in  any  care  to  provide  for  another 
life.     These  things  are  their  consolation,  (Luke  vi. 
24. )   their  good  things,  (Luke  xvi.  25. )  their  re- 
ward, (Matth.  XX.  13.)     "Now,  Lord,  shall  men 
of  this  character  be  supported  and  countenanced 
against  those  who  honour  thee  by  preferring  thy 
favour  before  all  the  wealth  in  this  world,  and 
taking  thee  for  their  portion?"  xvi.  5.     (2.)  They 
have  abundance  of  the  world,  [1.]  They  have  en- 
larged appetites,  and  a  great  deal  wherewith  to 
satisfy  them;  their  bellies  thou  f.llest  with  hid  trea- 
sures.    The  things  of  this  world  are  called  trea- 
sures, because  they  are  so  accounted;  otherwise,  to 
a  soul,  and  in  comparison  with  eternal  blessings, 
they  are  but  trash.     They  are  hid  in  the  several 
parts  of  the  creation,  and  hid  in  the  sovereign  dis- 
posals of  Providence.     They  are   God's  hid  trea- 
sures, for  the  earth  is  his,  and  the  fulness  thereof, 
though  the  men  of  the  world  think  it  is  their  own, 
and  forget  God's  property  in  it.     They  that  fare 
deliciously  every  day,  have  their  bellies  filled  nvith 
these  hid  treasures;  and  they  will  but  fll  the  helly, 
(ICor.  vi.  13.)  they  will  not  fill  the  soul,  they  are 
not  bread  for  that,  nor  can  they  satisfy,  Isa.  Iv.  2, 


a42 


PSALMS,  xvm. 


'i  hey  are  husks,  and  ashes,  and  wind;  and  yet  most 
men,  having  no  care  for  their  souls,  but  all  for  their 
bellies,  take  up  with  them,  [2.]  They  have  nu- 
merous famines,  and  a  great  deal  to  lea\  e  to  them. 
They  are  full  of  children,  and  yet  their  pasture  is 
not  o\erstocked;  they  have  enough  fur  them  all, 
and  leave  the  rent  of  their  substance  to  their  babes, 
to  their  grand-children;  and  this  is  their  heaven,  it 
is  their  bliss,  it  is  their  all.  "  Lord,"  s;dd  David, 
"deliver  me  from  them;  let  me  not  have  my  por- 
tion with  them.  Deliver  me  from  their  designs 
against   me;  for,  they  ha\  ing  so  much  wealth  and 

Eower,  I  am  not  able  to  deal  with  them  unless  the 
lOrd  be  on  my  side." 

4.  He  pleads  his  own  dependence  upon  God  as 
his  Portion  and  Happiness.  "  They  have  their  por- 
tion in  this  life,  but  as  for  me,  {v.  15.)  I  am  none 
of  them,  I  have  but  little  of  the  world;  JStec  habeo, 
nee  careo,  nee  euro — I  neither  have,  nor  need,  nor 
care  for.  It  is  the  vision  and  fruition  of  God  that  I 
place  my  liappiness  in,  that  is  it  I  hope  for,  and 
comfort  myselt  with  the  hopes  of,  and  thereby  dis- 
tinguish myself  from  those  who  have  their  portion 
in  this  life."  Beholding  God's  face  with  satisfac- 
tion, may  be  considered,  (1.)  As  our  duty  and  com- 
fort in  this  world.  We  must,  in  righteousness, 
clothed  with  Christ's  righteousness,  having  a  good 
heart  and  a  good  life,  by  faith  behold  God's  race, 
and  set  him  always  before  us;  entertain  ourselves 
from  day  to  day  with  the  contemplation  of  the 
beauty  of  the  Lord;  and,  when  we  awake  every 
morning,  we  must  be  satisfied  with  his  likeness  set 
before  us  in  his  word,  and  with  his  likeness  stamped 
upon  us  by  his  renewing  grace.  Our  experience 
of  God's  favour  to  us,  and  our  conformity  to  him, 
should  yield  us  more  satisfaction  than  they  have 
whose  belly  is  filled  with  the  delights  of  sense. 
(2.)  As  our  recompense  and  happiness  in  the  other 
world;  with  the  prospect  of  that  he  concluded  the 
foregoing  psalm,  and  so  this.  That  happiness  is 
prepared  and  designed  only  for  the  righteous  that 
are  justified  and  sanctified:  they  shall  be  put  in 
possession  of  it  when  they  awalce,  when  the  soul 
awakes,  at  death,  out  of  its  slumber  in  the  body, 
and  when  the  body  awakes,  at  the  resurrection,  out 
of  its  slumber  in  the  grave.  That  blessedness  will 
consist  in  three  things,  [l.]  The  immediate  vision 
(f  God  and  his  glory;  I  shall  behold  thy  face;  not, 
as  in  this  world,  through  a  glass  darkly;  the  know- 
ledge of  God  will  there  be  perfected  and  the  en- 
larged intellect  filled  with  it.  [2.]  The  participa- 
tion of  his  likeness;  our  holiness  will  there  be  per- 
fect. This  results  from  the  former;  (1  John  iii.  2.) 
When  he  shall  afifiear,  we  shall  therefore  be  like 
him,  for  ive  shall  see  him  as  he  is.  [3.]  A  complete 
and  hill  satisfaction  resulting  from  all  this;  I  shall  be 
satisfied,  abundantly  satisfied  with  it.  There  is  no 
satisfaction  for  a  soul  but  in  God,  and  in  his  face  and 
likeness,  his  good  will  towards  us,  and  his  good 
work  in  us;  and  even  that  satisfaction  will  not  be 
perfect  till  we  come  to  heaven. 

PSALM  XVIIL 

Ttiis  psalm  we  met  with  before  in  the  history  of  David's  life, 
2  Sam.  xxii.  That  was  the  first  edition  of  it,  here  we 
have  it  revived,  altered  a  little,  and  fitted  for  the  service 
of  the  church.  It  is  David's  thanksoivin<T  for  the  many 
deliverances  God  had  wroufiht  for  him;  tnese  he  desired 
always  to  preserve  fresh  in  his  own  memory,  and  to  dif- 
fuse and  entail  the  knowledf^e  of  them.  It  is  an  admi- 
rable composition.  The  poetry  is  very  fine,  the  images 
bold,  the  expressions  lofty,  and  every  word  proper  and 
sifrnificant;  hut  the  piety  far  exceeds  the  poetry.  Holy 
faith,  and  love,  and  joy,  and  praise,  and  hope,  are  here 
lively,  active,  and  upon  the  wing.  I.  He  triumphs  in 
(iod,  v.  1..3.  n.  He  magnifies  the  deliverances  (Jod 
had  wrought  for  him,  V.  4.  .19.  UV.  He  takes  the  com- 
fort of  his  integrity,  whicli  Uod  hud  thereby  cleared  up, 


V.  20.  .  58.  IV.  He  gives  to  God  the  glory  of  all  his 
achievements,  v.  29.. 42.  V.  He  encourages  himself 
with  the  expectation  of  what  God  would  further  do  for 
him  and  his,  v.  43 . .  60. 

To  the  chief  musician.  A  psalm  of  David,  the  ser- 
vant of  the  Lord,  who  sfiake  unto  the  Lord  the 
words  of  this  song  in  the  day  that  the  Lord  de- 
livered nimfrom  the  hand  of  all  his  enemies,  and 
from  the  hand  of  Saul:  ana  he  said, 

l.X  WILL  love  thee,  O  Lord,  my 
JL  strength.  2.  Tlie  Lord  is  my  rock, 
and  my  fortress,  and  my  deliverer ;  my  God, 
my  strength,  in  whom  I  will  trust ;  my 
buckler,  and  the  horn  of  my  salvation,  and 
my  high  tower.  3.  I  will  call  upon  the 
Lord,  loho  is  worthy  to  be  praised :  so  shall 
I  be  saved  from  mine  enemies.  4.  The 
sorrows  of  death  compassed  me,  and  the 
floods  of  ungodly  men  made  me  afraid.  5. 
The  sorrows  of  hell  compassed  me  about ; 
the  snares  of  death  prevented  me.  6.  In 
my  distress  I  called  upon  the  Lord,  and 
cried  unto  my  God  :  he  heard  my  voice  out 
of  his  temple,  and  my  cry  came  before  him, 
even  into  his  ears.  7.  Then  the  earth  shook 
and  trembled;  the  foundations  also  of  the 
hills  moved  and  were  shaken,  because  he 
was  wroth.  8.  There  went  up  a  smoke  out 
of  his  nostrils,  and  fire  out  of  his  mouth  de- 
voured :  coals  were  kindled  by  it.  9.  He 
bowed  the  heavens  also,  and  came  down : 
and  darkness  was  under  his  feet.  1 0.  And 
he  rode  upon  a  cherub,  and  did  fly ;  yea,  he 
did  fly  upon  the  wings  of  the  wind.  1 1 .  He 
made  darkness  his  secret  place :  his  pavilion 
round  about  him  were  dark  waters  and  thick 
clouds  of  the  skies.  12.  At  the  brightness 
that  tvas  before  him  his  thick  clouds  passed ; 
hail-s/owes  and  coals  of  fire,  1 3.  The  Lord 
also  thundered  in  the  heavens,  and  the 
Highest  gave  his  voice  ;  hoW-stones  and  coals 
of  fire.  1 4.  Yea,  he  sent  out  his  arrows, 
and  scattered  them ;  and  he  shot  out  light- 
nings, and  discomfited  them.  1 5.  Then  the 
channels  of  watery  were  seen,  and  the  foun- 
dations of  the  world  were  discovered  at  thy 
rebuke,  O  Lord,  at  the  blast  of  the  breath 
of  thy  nostrils.  16.  He  sent  from  above,  he 
took  me,  he  drew  me  out  of  many  waters 
1 7.  He  delivered  me  from  my  strong  enemy, 
and  from  them  which  hated  me :  for  they 
were  too  strong  for  me.  18.  They  pre- 
vented me  in  the  day  of  my  calamity :  but 
the  Lord  was  my  stay.  19.  He  brought 
me  forth  also  into  a  large  place :  he  deli 
vered  me,  because  he  delighted  in  me. 

The  title  gives  us  the  occasion  of  penning  this 
psalm;  we  had  it  before,  (2  Sam.  xxii.  1.)  only  here 
we  are  told,  that  the  psalm  was  delivered  To  the 
chief  musician,  or  precentor,  in  the  temple-songs. 
Note,  The  private  compositions  of  good  men,  de- 
signed by  them  for  their  own  use,  may  be  service- 


PSALMS,  XVIIl. 


243 


able  to  the  public,  that  others  may  not  only  borrow 
light  from  their  candle,  but  heat  from  their  fire. 
Examples  sometimes  teach  better  than  rules.  And 
David  is  here  called  the  servant  of  the  Lord,  as 
Moses  was,  not  only  as  every  good  man  is  God's 
servant,  but  because,  with  his  sceptre,  with  his 
sword,  and  with  his  pen,  he  greatly  promoted  the 
interests  of  God's  kingdom  in  Israel.  It  was  more 
his  honour,  that  he  was  a  servant  of  the  Lord,  than 
that  he  was  king  of  a  great  kingdom;  and  so  he 
himself  accounted  it,  (cxvi.  16.)  O  Lord,  truly  I 
am  thy  servant.     In  these  verses, 

I.  He  triumphs  in  God  and  his  relation  to  him. 
The  first  words  of  the  psalm,  /  will  love  thee,  O 
Lord,  my  iitrength,  are  heie  prefixed  as  the  scope 
and  contents  of  the  whole.  Love  to  God  is  the  first 
and  great  commandment  of  the  law,  because  it  is 
the  principle  of  all  our  acceptalile  praise  and  obedi- 
ence; and  this  use  we  should  make  of  all  the  mer- 
cies God  bestows  upon  us,  our  hearts  should  there- 
by be  enlarged  in  love  to  him.  This  he  requires,  and 
will  accept;  and  we  are  very  ungrateful  if  we  grudge 
him  so  poor  a  return.  An  interest  in  the  person 
loved,  is  the  lover's  delight;  this  string,  therefore, 
he  touches,  and  on  this  he  harps  with  much  plea- 
sure; {v.  2.)  "The  Lord,  Jehovah,  is  my  God;" 
and  then,  "  He  is  my  Rock,  my  Fortress,  all  that  I 
need,  and  can  desire  in  my  present  distress."  For 
there  is  that  in  God,  which  is  suited  to  all  the  exi- 
gencies and  occasions  of  his  people  that  trust  in 
him.  "  He  is  my  Rock,  and  Strength,  and  For- 
tress;" that  is,  (1.)  "I  have  found  him  so  in  the 
greatest  dangers  and  difficulties."  (2.)  "I  have 
chosen  him  to  be  so,  disclaiming  all  others,  and  de- 
pending upon  him  alone  to  protect  me."  Those 
that  truly  love  God,  may  thus  triumph  in  him  as 
theirs,  and  may  with  confidence  call  upon  him, 
1'.  3.  This  further  use  we  should  make  of  our  de- 
liverances, we  must  not  only  love  God  the  better,  but 
love  prayer  the  better;  call  upon  him  as  long  as 
•we  live,  especinlly  in  time  of  trouble,  with  an  assu- 
rance, that  so  we  shall  be  saved;  for  thus  it  is  writ- 
ten. Whosoever  shall  call  upon  the  name  of  the 
iMrd  shall  be  saved.  Acts  ii.  21. 

II.  He  sets  himself  to  magnify  the  deliverances 
God  had  wrought  for  him,  that  he  might  be  the 
more  affected  in  his  returns  of  praise.  It  is  good 
For  us  to  obserse  all  the  circumstances  of  a  mercy, 
which  magnify  the  power  of  God  and  his  goodness 
to  us  in  it. 

1.  The  more  imminent  and  threatening  the 
danger  was,  out  of  which  we  were  delivered,  the 
^eater  is  tlie  mercy  of  the  deliverance.  David 
•low  remembered  how  the  forces  of  his  enemies 
poured  in  upon  him,  which  he  ckWs  the  floods  of 
Belial,  shoals  of  the  children  of  Belial,  likely  to 
overpower  him  with  numbers;  they  surrounded 
him,  compassed  him  about;  they  surprised  him, 
and  by  that  means  were  very  near  seizing  him,  their 
snares  prevented  him;  and  when  without  were 
fightings,  within  were  fears  and  sorrows,  v,  4,  5. 
His  spirit  was  overwhelmed,  and  he  looked  upon 
himself  as  a  lost  man;  see  cxvi.  3. 

2.  The  more  earnest  we  have  been  with  God  for 
deliverance,  and  the  more  direct  answer  it  is  to  our 

Erayers,  the  more  we  are  obliged  to  be  thankful, 
lavid's  deliverances  were  so,  v.  6.  David  was 
found  a  praying  man,  and  God  was  found  a  praying- 
hearing  God.  If  we  pray  as  he  did,  we  shall 
speed  as  he  did.  Though  distress  drives  us  to 
prayer,  God  will  not  therefore  be  deaf  to  us;  nay, 
being  a  God  of  pity,  he  will  be  the  more  ready  to 
succour  us. 

3.  The  more  wonderful  God's  appearances  are 
in  any  deliverance,  the  greater  it  is:  such  were  the 
deliverance  wrought  for  David,  in  which  God's 
manifestation  of  his  presence  and  glorious  attributes 


is  most  magnificently  described,  v.  7,  &c.  Little 
appeared  of  man,  but  much  of  God,  in  these  deli- 
verances. (1.)  He  appeared  a  God  of  almighty 
power;  for  he  made  the  earth  shake  and  tremble, 
and  moved  even  the  foundations  of  the  hills,  {v.  7.) 
as  of  old  at  mount  Sinai.  When  the  men  of  the  earth 
were  struck  with  fear,  then  the  earth  might  be  said 
to  tremble;  when  the  great  men  of  the  earth  were 
put  into  confusion,  then  the  hills  moved.  (2.)  He 
showed  his  anger  and  displeasure  against  the  ene- 
mies and  persecutors  of  his  people.  He  was  wroth, 
V.  7.  His  wrath  smoked,  it  buined,  it  was  fire,  it 
was  devouring  fire,  {v.  8.)  and  coals  were  kindled 
by  it.  Those  that  by  their  own  sins  make  them- 
selves as  coals,  that  is,  fuel  to  this  fire,  will  be  con- 
sumed by  it.  He  that  ordains  his  arrows  against 
the  persecutors,  sends  them  forth  when  he  pleases, 
and  they  are  sure  to  hit  the  mark,  and  do  execu- 
tion; for  those  arrows  are  lightnings,  v.  14.  (3.) 
He  showed  his  readiness  to  plead  his  people's  cause, 
and  work  deliverance  for  them;  for  he  rode  upon  a 
cherub,  and  did  fly,  for  the  maintaining  of  right  and 
the  relieving  of  his  distressed  servants,  v.  10.  No 
opposition,  no  obstruction,  can  be  given  to  him,  who 
rides  upon  the  wings  of  the  wind,  who  rides  on  the 
heavens,  for  the  help  of  his  people,  and,  in  his  ex- 
cellency, on  the  skies.  (4.)  He  showed  his  conde- 
scension, in  taking  cognizance"  of  David's  case;  he 
bowed  the  heavejis  and  came  down;  {y.  9.)  did  not 
send  an  angel,  but  came  himself,  as  one  afflicted  in 
the  afflictions  of  his  people.  (5.)  He  wrapped 
himself  in  darkness,  and  yet  commanded  light  to 
shine  out  of  darkness  for  his  people,  Isa.  xlv.  15. 
He  is  a  God  that  hidcth  himself ;  for  he  made  dark- 
ness his  pavilion,  v.  11.  His  glory  is  invisible,  his 
counsels  are  unsearchable,  and  his  proceedings  un- 
accountable, and  so,  as  to  us,  clouds  and  darkness 
are  round  about  him;  we  know  not  the  way  that  he 
takes,  even  when  he  is  coming  towards  us  in  ways 
of  mercy;  but  when  his  designs  are  secret,  they  are 
kind;  for  though  he  hide  himself,  he  is  the  God  of 
Israel,  the  Saviour.  And,  at  his  brightness,  the  thick 
clouds  pass;  {v.  12.)  comfort  returns,  the  face  of 
affliirs  is  changed,  and  that  which  was  gloomy  and 
threatening  becomes  serene  and  pleasant. 

4.  The  greater  the  difficulties  are  that  lie  in  the 
way  of  deliverance,  the  more  glorious  the  deliver- 
ance is.  For  the  rescuing  of  David,  the  waters 
were  to  be  divided  till  the  very  channels  were  seen; 
the  earth  was  to  be  cloven  till  the  very  foundations 
of  it  were  discovered,  v.  15.  There  were  waters 
deep  and  many,  waters  out  of  which  he  was  to  be 
drawn,  (x-.  16.)  as  Moses,  who  had  his  name  from 
being  drawn  out  of  the  water  literally,  as  David  was 
figuratively.  His  enemies  were  strong,  and  they 
hated  him;  had  he  been  left  to  himself,  they  had 
been  too  strong  for  him,  v.  17.  And  they  were  too 
quick  for  him;  ior  i\\e.y  prevented  him  in  the  day 
of  his  calamity,  v.  18.  But,  in  the  midst  of  his 
troubles,  the  Lord  was  his  Stay,  so  that  he  did  not 
sink.  Note,  God  Avill  not  only  deliver  his  people 
out  of  their  troubles  in  due  time,  but  he  will  sustain 
them  and  bear  them  up  under  their  troubles,  in  the 
mean  time. 

5.  That  which  especially  magnified  the  deliver- 
ance, was,  that  his  comfort  was  the  fruit  of  it,  and 
God's  favour  was  the  root  and  fountain  of  it.  (1.) 
It  was  an  introduction  to  his  preferment,  v.  19. 
"  He  brought  me  forth  also  out  of  my  straits  into  a 
large  place,  where  I  had  room,  not  only  to  turn,  but 
to  thrive,  in. "  (2. )  It  was  a  token  of  God's  favour 
to  him,  and  that  made  it  doubly  sweet;  ^'  He  deli- 
vered me,  because  he  delighted  in  me,  not  for  my 
merit,  but  for  his  own  grace  and  good-will."  Com- 
pare this  with  2  Sam.  xv.  26.  If  he  thus  say,  I 
have  no  delight  in  thee,  here  I  am.  We  owe  our 
salvation,  that  great  deliverance,  to  the  delight  G 


244 


PSALMS,  xviri. 


had  in  the  Son  of  David,  in  whom  he  has  declared 
himself  to  be  well-pleased. 

In  singing  this,  we  must  triumph  in  God,  and 
trust  in  him:  and  we  may  apply  it  to  Christ  tlie 
Son  of  David;  the  sorrows  of  death  surrounded 
him,  in  his  distress  he  prayed,  (Heb.  v.  7.)  God 
made  the  earth  to  shake  and  tremble,  and  the  rocks 
to  cleave,  and  brought  him  out,  in  his  resurrection, 
into  a  large  place,  because  he  delighted  in  him  and 
in  his  undertaking. 

20.  The  Lord  rewarded  me  according 
to  my  righteousness ;  according  to  the  clean- 
ness of  my  hands  hath  he  recompensed  me. 
21.  For  I  have  kept  the  ways  of  the  Lord, 
and  have  not  wickedly  departed  from  my 
God.  22.  For  all  his  judgments  ivere  be- 
fore me,  and  I  did  not  put  away  his  statutes 
from  me.  23.  I  was  also  upright  before 
him,  and  I  kept  myself  from  mine  iniquity. 
24.  Therefore  hath  the  Lord  recompensed 
me  according  to  my  righteousness,  accord- 
ing to  the  cleanness  of  my  hands  in  his  eye- 
sight. 25.  With  the  merciful  thou  wilt 
show  thyself  merciful ;  with  an  upright  man 
thou  wilt  show  thyself  upright ;  26.  With 
the  pure  thou  wilt  show  thyself  pure ;  and 
with  the  froward  thou  wilt  show  thyself 
froward.  27.  For  thou  wilt  save  the  afflict- 
ed people ;  but  wilt  bring  down  high  looks. 
28.  For  thou  wilt  hght  my  candle ;  the 
Lord  my  God  will  enlighten  my  darkness. 

Here, 

1.  David  reflects,  with  comfort,  upon  his  own 
integrity,  and  rejoices  in  the  testimony  of  his  con- 
science, that  he  had  had  his  conversation  in  godly 
sincerity,  and  not  with  fleshly  wisdom,  2  Cor.  i.  12. 
His  deliverances  were  an  evidence  of  this,  and  this 
was  the  great  comfort  of  his  deliverances.  His 
enemies  had  misrepresented  him,  and  perhaps, 
when  his  troubles  continued  long,  he  began  to  sus- 
pect himself;  but,  when  God  visibly  took  his  part, 
he  had  both  the  credit  and  the  comfort  of  his  righ- 
teousness. (1.)  His  deliverances  cleared  his  inno- 
cency  before  men,  and  acquitted  him  from  those 
crimes  which  he  was  falsely  accused  of.  This  he 
calls  rewarding  him  according  to  his  righteousness, 
{v.  20,  24.)  determining  the  controversy  between 
him  and  his  enemies,  according  to  the  justice  of  his 
cause,  and  the  cleanness  of  his  hands,  from  that 
sedition,  treason,  and  rebellion,  with  which  he  was 
charged.  He  had  often  appealed  to  God  concern- 
ing his  innocency ;  and  now  God  had  given  judgment 
upon  the  appeal,  (as  he  always  will,)  according  to 
equity.  (2.)  They  confirmed  the  testimony  of  his 
own  conscience  for  him,  which  he  here  reviews 
with  a  great  deal  of  pleasure,  v.  21-  -23.  His  own 
heart  knows,  and  is  ready  to  attest  it,  [1.]  That  he 
had  kept  firm  to  his  duty,  and  had  not  departed, 
not  wickedly,  not  wilfully  departed,  from  his  God. 
They  that  forsake  the  ways  of  the  Lord  do,  in 
effect,  depart  from  their  God,  and  it  is  a  wicked 
thing  to  do  so.  But  though  we  are  conscious  to 
ourselves  of  many  a  stumble,  and  many  a  false  step 
caken,  yet,  if  we  recover  ourselves  Ijy  repentance, 
and  go  on  in  the  way  of  our  duty,  it  shall  not  be 
construed  into  a  departure,  for  it  is  not  a  wicked 
departure,  from  our  God.  [2.]  That  he  had  kept 
his  eye  upon  the  rule  of  God's  commands;  (t.  22.) 
''^11  his  judgments  were  before  me;  and  I  had  a 


respect  to  them  all,  despised  none  as  little,  disliked 
none  as  hard;  but  made  it  my  care  and  business  to 
conform  to  them  all.  His  statutes  I  did  not  put 
away  from  me,  out  of  my  sight,  out  of  my  mind, 
but  kept  my  eye  always  upon  them,  and  did  not  as  ' 
those  who,  because  they  would  quit  the  ways  of  the 
Lord,  desire  not  the  knowledge  of  those  ways." 
[3.]  That  he  had  kept  himself  from  his  iniquity, 
and  thereby  had  approved  himself  upright  before 
God.  Constant  care  to  abstain  from  that  sin, 
whatever  it  be,  which  most  easily  besets  us,  and  to 
mortify  the  habit  of  it,  will  be  a  good  evidence  for 
us,  that  we  are  upright  before  God.  As  David's 
deliverances  cleared  his  integrity,  so  did  the  ex- 
altation of  Christ  clear  his,  and  for  ever  roll  away 
the  reproach  tliat  was  cast  upon  him;  and  theie- 
fore  he  is  said  to  be  justijied  in  the  Sfiirit,  1  Tim. 
iii.  16. 

2.  He  takes  occasion  thence  to  lay  down  the 
rules  of  God's  government  and  judgment,  that  we 
may  know  not  only  what  God  expects  from  us,  but 
what  we  may  expect  from  him,  v.  "25,  26.  (1.) 
Those  that  show  mercy  to  others,  (even  they  need 
mercy,  and  cannot  depend  upon  the  merit,  no  not 
of  their  works  of  mere),)  shall  find  mercy  with 
God,  Matth.  v.  7.  (2.)  Those  that  are  faithful  to 
their  covenants  with  God,  and  the  relations  wherein 
they  stand  to  him,  shall  find  him  all  that  to  them 
which  he  hns  promised  to  be.  Wherever  God 
finds  an  upright  man,  he  will  be  found  an  upright 
God.  (3. )  Those  that  serve  God  with  a  pure  con- 
science, shall  find  that  the  words  of  the  Lord  are 
pure  words,  very  sure  to  be  depended  on,  and  a  ery 
sweet  to  be  delighted  in.  (4.)  Those  that  resist 
God,  and  walk  contrary  to  him,  shall  find  that  he 
will  resist  them,  and  walk  contrary  to  them,  Lev. 
xxvi.  21,  24. 

3.  Hence  he  speaks  comfort  to  the  humble; 
"  Thou  wilt  save  the  afflicted  people,  that  are 
wronged  and  bear  it  patiently:"  but  he  speaks 
terror  to  the  proud;  "Thou  wilt  bring  down  high 
looks,  that  aim  high,  and  expect  great  things  for 
themselves,  and  look  with  scorn  and  disdain  tipon 
the  poor  and  pious:"  and  he  speaks  encouragement 
to  himself;  **  Thou  wilt  light  my  candle;  thou  wilt 
revive  and  comfort  my  sori'owful  spirit,  and  not 
leave  me  melancholy;  thou  wilt  recover  me  out  of 
my  troubles,  and  restore  me  to  peace  and  pros- 
perity; thou  wilt  make  my  honour  bright,  which  is 
now  eclipsed;  thou  wilt  guide  my  way,  and  make 
it  plain  before  me,  that  I  may  avoid  the  snares  laid 
for  me;  thou  wilt  light  my  candle  to  work  by,  arid 
give  me  an  opportunity  of  serving  thee,  and  the 
interests  of  thy  kingdom  among  men." 

Let  those  that  walk  in  darkness,  and  labour 
under  many  discouragements,  in  singing  these 
verses,  encourage  themselves,  that  God  himself 
will  be  a  Light  to  them. 

29.  For  by  thee  I  have  run  through  a 
troop ;  and  by  my  God  have  I  leaped  over 
a  wall.  30.  As  for  God,  his  way  is  per- 
fect :  the  word  of  the  Lord  is  tried ;  he  is  a 
buckler  to  all  those  that  trust  in  him.  3L 
For  who  is  God  save  the  Lord?  or  who  is 
a  rock  save  our  God  ?  32.  It  is  God  that 
girdeth  me  with  strength,  and  maketli  my 
way  perfect.  33.  He  maketh  my  feet  like 
hinds'  feet^  and  setteth  me  upon  my  high 
places.  34.  He  teacheth  my  hands  to  war, 
so  that  a  bow  of  steel  is  broken  by  mine 
arms.  35.  Thou  hast  also  given  me  the 
shield  of  thy  salvation :  and  thy  right  hand 


PSALMS,  XVIII. 


*j!45 


hath  holden  me  up,  and  thy  gentleness  Jiath 
made  me  great.  36.  Thou  hast  enlarged 
my  steps  under  me,  that  my  feet  did  not 
slip.  37.  I  have  pursued  mine  enemies, 
and  overtaken  them:  neither  did  I  turn 
again  till  they  were  consumed.  38,  I  have 
wounded  them  that  they  were  not  able  to 
rise:  they  are  fallen  under  my  feet.  39. 
For  thou  hast  girded  me  with  strength  unto 
the  battle:  thou  hast  subdued  under  me 
those  that  rose  up  against  me.  40.  Thou 
hast  also  given  me  the  necks  of  mine  ene- 
mies, that  I  might  destroy  them  that  hate 
me.  41.  They  cried,  but  there  nms  none 
to  save  them:  even  unto  the  Lord,  but  he 
answered  them  not.  42.  Then  did  I  beat 
them  small  as  the  dust  before  the  wind ;  I 
did  cast  them  out  as  the  dirt  in  the  streets. 
43.  Thou  hast  delivered  me  from  the  striv- 
ings of  the  people  ;  and  thou  hast  made  me 
the  head  of  the  heathen :  a  people  ivhoni  I 
have  not  known  shall  serve  me.  44.  As 
soon  as  they  heai-  of  me,  they  shall  obey 
me :  the  strangers  shall  submit  themselves 
unto  me.  45.  The  strangers  shall  fade 
away,  and  be  afraid  out  of  their  close 
places.  46.  The  Lord  liveth ;  and  blessed 
be  my  rock;  and  let  the  God  of  my  salva- 
tion be  exalted.  47.  It  is  God  that  avengeth 
me,  and  subdueth  the  people  under  me. 
48.  He  delivereth  me  from  mine  enemies; 
yea,  thou  liftest  me  up  above  those  that 
rise  up  against  me :  thou  hast  delivered  me 
from  the  violent  man.  49.  Therefore  will 
I  give  thanks  unto  thee,  O  Lord,  among 
the  heathen,  and  sing  praises  unto  thy  name. 
50.  Great  deliverance  givetli  he  to  his  king ; 
and  showeth  mercy  to  his  anointed,  to  Da- 
vid, and  to  his  seed  for  evermore. 

In  these  verses, 

I.  David  looks  back,  with  thankfulness,  upon  the 
great  things  which  God  had  done  for  him;  he  had 
not  only  wrought  deliverance  for  him,  but  had 
given  him  victory  and  success,  and  made  him  tri- 
umph over  those  who  thought  to  have  triumphed 
over  him.  When  we  set  ourselves  to  praise  God 
for  one  mercy,  we  must  be  led  by  that  to  observe 
the  many  more  with  which  we  have  been  com- 
passed about,  and  followed,  all  our  days.  Many 
things  had  contributed  to  David's  advancement, 
and  he  owns  the  hand  of  God  in  them  all,  to  teach 
us  to  do  likewise,  in  reviewing  the  several  steps  by 
which  we  have  risen  to  our  prosperity,  1.  God 
had  given  him  all  his  skill  and  understanding  in 
military  affairs,  which  he  was  not  bred  up  to,  nor 
designed  for;  his  genius  leading  him  more  to  music 
and  poetry,  and  a  contemplative  life;  He  teaches 
my  hands  to  war,  v.  34.  2.  God '  had  given  him 
bodily  strength  to  go  through  the  business  and 
fatigue  of  war;  God  girded  him  ivith  strength,  {y. 
32,  39. )  to  that  degree,  that  he  could  break  even  a 
bow  of  steel,  v.  34.  What  service  God  designs 
men  for,  he  will  be  sure  to  fit  them  for.  3.  God 
had  likewise  given  him  great  swiftness,  not  to  flee 
from  the  enemies,  but  to  fly  upon  them;  {y.  33.) 


He  makes  my  feet  like  hinds' feet,  v.  36.  "Thou 
hast  enlarged  my  steps  under  me;  but"  (whereas 
those  that  take  large  steps,  are  apt  to  tread  awry) 
"my  feet  did  not  slip."  He  was  so  swift  that  he 
pursued  his  enemies  and  overtook  them,  v.  37. 
4.  God  had  made  him  very  bold  and  daring  in  his 
enterprises,  and  given  him  spirit  proportionable  to 
his  strength.  If  a  troop  stood  in  his  way,  he  made 
nothing  of  running  through  them;  if  a  wall,  he 
made  nothing  of  leaping  over  it;  {y.  29.)  if  ram 
parts  and  bulwarks,  he  soon  mounted  them;  and, 
by  divine  assistance,  set  his  feet  upon  the  high 
places  of  the  enemy,  v.  33.  5.  God  had  protected 
him,  and  kept  him  safe,  in  the  midst  of  the  great- 
est perils;  many  a  time  he  put  his  life  in  his  hand, 
and  yet  it  was  wonderfully  preserved;  "Thou  hast 
given  me  the  shield  of  thy  salvation,  {v.  35.)  and 
that  has  compassed  me  on  every  side:  by  that  I 
have  been  delivered  from  the  strivings  of  the  peo- 
ple who  aimed  at  my  destruction,  {y.  43.)  particu- 
larly from  the  violent  man,"  (y.  48.)  Saul,  who 
more  than  once  threw  a  javelin  at  him.  6.  God 
had  prospered  and  succeeded  him  in  his  designs; 
he  it  was  that  made  his  way  perfect,  {v.  32. )  and 
it  was  his  right  hand,  that  held  him  up,  v.  35.  7. 
God  had  given  him  victory  o\  er  his  enemies,  the 
Philistines,  Moabites,  Ammonites,  and  all  that 
fought  against  Israel:  those  especially  he  means, 
yet  not  excluding  the  house  of  Saul,  which  opposed 
his  coming  to  the  crown,  and  the  partisans  of  Ab- 
salom and  Sheba,  who  would  have  deposed  him. 
He  enlarges  much  upon  the  goodness  of  God  to 
him  in  defeating  his  enemies,  attributing  his  victo- 
ries, not  to  his  own  sword  or  bow,  or  the  valour  of 
his  mighty  men,  but  to  the  favour  of  God;  I  pur- 
sued them,  {v.  37.)  I  wounded  them,  {v.  38.)  for 
thou  hast  girded  me  with  strength,  {v.  39.)  else  I 
could  not  have  done  it.  All  the  praise  is  ascribed 
to  God;  Thou  hast  subdued  thnn  under  me,  v.  39. 
Thou  hast  given  me  their  necks,  {v.  40.)  not  only 
to  trample  upon  them,  (as  Josh.  x.  24.)  but  to  cut 
them  off.  Even  those  who  hated  David  whom 
God  loved,  and  were  enemies  to  the  Israel  of  God, 
in  their  distress,  cried  unto  the  Lord,  but  in  vain, 
he  answered  them  not.  How  could  they  expect 
he  should,  when  it  was  he  whom  they  fought 
against?  And  when  he  disowned  them,  (as  he 
will  all  those  that  act  against  his  people,)  no  other 
succours  could  stand  them  in  stead;  There  was  none 
to  save  them,  v.  41.  Those  whom  God  has  aban- 
doned are  easily  vanquished;  Then  did  I  beat  them 
small  as  the  dust,  v.  42.  But  those  whose  cause 
is  just  he  avenges,  {y.  47.)  and  those  whom  he 
favours  will  certainly  be  lifted  ufi  above  those  that 
rise  ufi  against  them,  v.  48.  8.  God  had  raised 
him  to  the  throne,  and  not  only  delivered  him  and 
kept  him  alive,  but  dignified  him  and  made  him 
great;  {v.  35.)  Thy  gentleness  has  increased  me: 
thy  discipline  and  instructio7i;  so  some.  The  good 
lessons  David  learned  in  his  affliction  prepared  him 
for  the  dignity  and  power  that  were  intended  him; 
and  the  lessening  of  him  helped  very  much  to 
greaten  him.  God  made  him  not  only  a  great 
conqueror,  but  a  great  ruler;  Thou  hast  made  me 
the  head  of  the  heathen;  {v.  43.)  all  the  neighbour- 
ing nations  were  tributaries  to  him.  See  2  Sam. 
viii.  6,  11.  In  all  this,  David  was  a  type  of  Christ, 
whom  the  Father  brought  safely  through  his  con- 
flicts with  the  powers  of  darkness,  and  made  victo- 
rious over  them,  and  gave  to  be  Head  over  all 
things  to  his  church,  which  is  his  body. 

II.  David  looks  up,  with  humble  and  reverent 
adorations  of  the  divine  glory  and  perfection;  when 
God  had,  by  his  providence,  magnified  him,  he 
endeavours,  with  his  praises,  to  magnify  God,  to 
bless  him  and  exalt  him,  v.  46.  He  gives  honour 
to  him,  1.  As  a  living  God;  77ie  Lord  liveth,  v.  4^. 


'24G 


PSALMS,  XIX. 


We  had  our  lives  at  first  from,  and  we  owe  the 
continuance  of  them  to,  that  God  who  has  Ufe  in 
himself,  and  is  therefore  fitly  called  the  living  God. 
The  gods  of  the  heathen  were  dead  gods;  the  best 
friends  we  have  among  men  are  dying  friends;  but 
God  lives,  lives  for  ever,  and  will  not  fail  those 
that  trust  in  him,  but,  because  he  lives,  they  shall 
li\  e  also;  for  he  is  their  Life.  2.  As  a  finishing 
God;  As  for  God,  he  is  not  only  perfect  himself, 
but  his  way  is  fierfect,  v.  30.  He  is  known  by  his 
name  Jehovah,  (Exod.  vi.  3.)  a  God  performing 
and  perfecting  what  he  begins,  in  providence  as 
well  as  creation.  Gen.  ii.  1.  If  it  was  God  that 
made  David's  way  perfect,  {v.  32.)  much  more  is 
his  own  so.  There  is  no  flaw  in  God's  works,  nor 
any  fault  to  be  found  with  what  he  does,  Eccl.  iii. 
14.  And  what  he  undertakes  he  will  go  through 
with,  whatever  difficulties  lie  in  the  way;  what 
God  begins  to  build,  he  is  able  to  finish.  3.  As  a 
faithful  God;  The  word  of  the  Lord  is  tried.  "I 
have  tried  it,"  Tsays  David,)  "and  it  has  not  failed 
me."  All  the  saints,  in  all  ages,  have  tried  it, 
and  it  never  failed  any  that  trusted  in  it.  It  is 
tried  as  silver  is  tried,  refined  from  all  such  mix- 
ture and  alloy  as  lessen  the  value  of  men's  words. 
David,  in  God's  providences  concerning  him,  takes 
notice  of  the  performance  of  his  promises  to  him, 
which,  as  it  puts  sweetness  into  the  providence, 
so  it  puts  honour  upon  the  promise.  4.  As  the 
Protector  and  Defender  of  his  people.  David  had 
fovmd  him  so  to  him;  *'He  is  the  God  of  my  salva- 
tion, {v.  46.)  by  whose  power  and  grace  I  am,  and 
hope  to  be,  saved;  but  not  of  mine  only;  he  is  a 
Buckler  to  all  those  that  trust  in  him;  (y.  30.)  he 
shelters  and  protects  them  all,  is  both  able  and 
ready  to  do  so. "  5.  As  a  non-such  in  all  this;  (v. 
31.)  There  is  a  God,  and  who  is  God,  save  Jeho- 
vah.'' That  God  is  a  Rock,  for  the  support  and 
shelter  of  his  faithful  worshippers;  and  who  is  a 
Rock,  save  our  God."*  Thus  he  not  only  gives 
glory  to  God,  but  encourages  his  own  faith  in  him. 
Note,  (1.)  Whoever  pretend  to  be  deities,  it  is 
certain  that  there  is  no  God,  save  the  Lord;  all 
others  are  counterfeits,  Isa.  xliv.  8.  Jer.  x.  10. 
(2.)  Whoever  pretend  to  be  our  felicities,  there  is 
no  Rock,  save  our  God;  none  that  we  can  depend 
upon  to  make  us  happy. 

III.  David  looks  forward,  with  a  believing  hope 
that  God  would  still  do  him  good.  He  promises 
himself,  1.  That  his  enemies  should  be  completely 
subdued,  and  that  those  of  them  that  yet  remained 
should  be  made  his  footstool.  That  his  govern- 
ment should  be  extensive,  so  that  even  a  people 
whom  he  had  not  known  should  serve  him,  v.  43. 
That  his  conquests,  and,  consequently,  his  acquests, 
should  be  easy;  jis  soon  as  they  hear  of  me,  they 
shall  obey  me,  v.  44.  And  that  his  enemies  should 
be  convinced  that  it  was  to  no  purpose  to  oppose 
him;  even  those  that  are  retired  to  their  fastnesses 
shall  not  trust  to  them,  but  be  afraid  out  of  their 
close  places,  having  seen  so  much  of  David's  wis- 
dom, courage,  and  success.  Thus  the  Son  of  Da- 
vid, though  he  sees  not  yet  all  things  put  under 
him,  yet  knows  he  shall  reign  till  all  opposing  rule, 
pnncipality,  and  power,  shall  be  quite  put  down. 
2.  That  his  seed  should  be  for  ever  continued  in 
the  Messiah,  who,  he  foresaw,  should  come  from 
his  loins,  v.  50.  He  shows  mercy  to  his  anointed, 
his  Messiah,  to  Da\  id  himself,  the  anointed  of  the 
God  of  Jacob  in  the  type,  and  to  his  seed  for  ever- 
more. He  saith  not  unto  seeds,  as  of  many,  but  to 
his  Seed,  as  of  one,  that  is  Christ,  Gal.  iii.  16.  It  is 
he  only  that  shall  reign  for  ever,  and  of  the  in- 
crease of  whose  government  and  peace  there  shall 
be  no  end  Christ  is  called  David,  Hos.  iii.  5. 
God  has  called  hi.m  hui  King,  ii.  6.  Great  de- 
liverance God  does  give,  and  will  give,  to  him,  and 


to  his  church  and  people,  here  called  his  seed  fot 
evermore. 

In  singing  these  verses,  we  must  give  God  the 
glory  of  the  victories  of  Christ  and  his  church 
hitherto,  and  of  all  the  deli\  erances  and  advance- 
ments of  the  gospel-kingdom;  and  encourage  our 
selves  and  one  another  with  an  assurance,  that  the 
church  militant  will  be  shortly  triumphant,  will  be 
eternally  so. 

PSALM  XIX. 

There  are  two  excellent  books  which  the  great  God  has 
published  for  the  instruction  and  edification  of  the  chil- 
dren of  men;  this  psalm  treats  of  them  both,  and  recom- 
mends them  both  to  our  diligent  study.  I.  The  book  of 
the  creatures,  in  which  we  may  easily  read  the  power 
and  Godhead  of  the  Creator,  v.  1 .  .6.  II.  The  book  of 
the  scriptures,  which  makes  known  to  us  the  will  of  God 
conccrnin?  our  duty.  He  shows  the  excellency  and  use- 
fulness of  that  book,  (v.  ?•  .11.)  and  then  teaches  us  how 
to  improve  it,  v.  12.  .14. 

To  the  chief  musician.     A  fisalm  of  David. 

1.  rr^HE  heavens  declare  the  glory  of 
JL  God :  and  the  firmament  shovveth 
his  handy-work,  2.  Day  unto  day  uttereth 
speech,  and  night  unto  night  showeth  know- 
ledge. 3.  There  is  no  speech  nor  language 
li'here  their  voice  is  not  heard.  4.  Their 
line  is  gone  out  through  all  the  earth,  and 
their  words  to  the  end  of  the  world.  In 
them  hath  he  set  a  tabernacle  for  the  sun  ; 
5.  Which  is  as  a  bridegroom  coming  out  of 
his  chamber,  and  rejoiceth  as  a  strong  man 
to  run  a  race.  6.  His  going  forth  is  from 
the  end  of  the  heaven,  and  his  circuit  unto 
the  ends  of  it :  and  there  is  nothing  hid  from 
the  heat  thereof. 

From  the  things  that  are  seen  every  day  by  all 
the  world,  the  psalmist,  in  these  verses,  leads  us  tc 
the  consideration  of  the  invisible  things  of  God, 
whose  being  appears  incontestably  evident,  and 
whose  glory  shines  transcendently  bright,  in  the 
visible  heavens,  the  structure  and  beauty  of  them, 
and  the  order  and  influence  of  the  heavenly  bodies. 
This  instance  of  the  divine  power  serves  not  only  to 
show  the  folly  of  atheists,  who  see  there  is  a  heaven, 
and  yet  say,  "  There  is  no  God;"  who  see  the  effect, 
and  yet  say,  "  There  is  no  cause;"  but  to  show  the 
folly  of  idolaters  also,  and  the  vanity  of  their  imagi- 
nation, who,  though  the  heavens  declare  the  glory 
of  God,  yet  gave  that  glory  to  the  lights  of  heaven, 
which  those  very  lights  directed  them  to  give  to 
God  only,  the  Father  of  lights.  Now  observe  here, 

I.  What  that  is  which  the  creatures  notify  to  us: 
they  are  many  ways  useful  and  serviceable  to  us, 
but  in  nothing  so  much  as  in  this,  that  they  declare 
the  glory  of  God,  by  showing  his  handy-works, 
V.  1.  They  plainly  speak  themselves  to  be  God's 
handy-works;  for  they  could  not  exist  from  eternity, 
all  succession  and  motion  must  have  had  a  beginning; 
they  could  not  make  themselves,  that  is  a  contra- 
diction; they  could  not  be  produced  by  a  casual  hit 
of  atoms,  that  is  an  absurdity,  fit  rather  to  be  ban- 
tered than  reasoned  with:  therefore  they  must  have 
a  Creator,  who  can  be  no  other  than  an  Eternal 
Mind,  infinitely  wise,  powerful,  and  good.  Thus 
it  a])])ears  they  are  God's  works,  the  work  of  his 
Jivgcrs,  (viii.  3.)  and  therefore  they  declare  his 
glorv.  From  the  excellenrv  of  the  work,  we  may 
easily  infer  the  infinite  perfection  of  its  great  Au- 
thor. From  the  brightness  of  the  heavens,  we  mav 
collect  that  the  Creatrr  is  Light;  their  vastness  of 


PSALMS,  XIX. 


247 


extent  bespeaks  his  immensity;  tneir  height  his 
transcendency  and  sovereignty ;  their  influence  upon 
this  earth,  his  dominion  and  providence,  and  uni- 
versal beneficence:  and  all  declare  his  ahnighty 
power,  by  which  they  were  at  first  made,  and  con- 
tinue to  this  day,  according  to  the  ordinances  that 
were  then  settled. 

II.  What  are  some  of  those  things  which  notify 
this? 

1.  The  heavens  and  the  firmament:  the  vast 
expanse  of  air  and  ether,  and  the  spheres  of  the 
planets,  and  fixed  stars.  Man  has  this  advantage 
above  the  beasts,  in  the  structure  of  his  body,  that, 
whereas  they  are  made  to  look  downward,  as  their 
spirits  must  go,  he  is  made  erect,  to  look  upward, 
because  upward  his  spirit  must  shortly  go,  and  his 
thoughts  should  now  rise. 

2.  The  constant  and  regular  succession  of  day 
and  night;  {z>.  2.)  Day  unto  day,  and  night  unto 
night,  speak  the  glory  of  that  God  who  first  divided 
between  the  light  and  the  darkness,  and  has,  from 
the  beginning  to  this  day,  preserved  that  establish- 
ed order  without  variation,  according  to  God's  co- 
venant with  Noah,  (Gen.  viii.  22. )  that,  while  the 
earth  remains,  day  and  night  shall  not  cease;  to 
which  covenant  of  providence,  the  covenant  of 
grace  is  compared  for  its  stability,  Jer.  xxxiii.  20. — 
xxxi.  35.  The  counterchanging  of  day  and  n'ght, 
ill  so  exact  a  method,  is  a  great  instance  of  the 
power  of  God,  and  calls  us  to  observe,  that,  as  in 
the  kingdom  of  nature,  so  in  that  of  providence,  he 
forms  (he  light,  and  creates  the  darkness,  (Isa.  xlv. 
7.)  and  sets  the  one  over-against  the  other.  It  is 
likewise  an  instance  of  his  goodness  to  man;  for  he 
makes  the  outgoings  of  the  morning  and  evening  to 
rejoice,  Ixv.  8.  He  riot  only  glorifies  himself,~but 
gratifies  us,  by  this  constant  revolution;  for,  as  the 
light  of  the  morning  befriends  the  business  of  the 
day,  so  the  shadows  of  the  evening  befriend  the  re- 
pose of  the  night;  every  day  and  every  night  speak 
the  goodness  of  God,  and  when  they  have  finished 
their  testimony,  leave  it  to  the  next  day,  to  the  next 
night,  to  say  the  same. 

3.  The  light  and  influence  of  the  sun,  do,  in  a 
special  manner,  declare  the  glory  of  God;  for,  of 
all  the  heavenly  bodies,  that  is  the  most  conspicuous 
in  itself,  and  most  useful  to  this  lower  world,  which 
would  be  all  dungeon,  and  all  desert,  without  it.  It 
is  not  an  improbable  conjecture,  that  David  penned 
this  psalm  when  he  had  the  rising  sun  in  view,  and 
from  the  brightness  of  it  took  occasion  to  declare 
the  glory  of  God.  Concerning  the  sun,  observe 
here,  (1.)  The  place  appointed  him:  in  the  heavens 
God  has  set  a  tabernacle  for  the  sun.  The  heavenly 
bodies  are  called  hosts  of  heaven,  and  therefore  are 
fitly  said  to  dwell  in  tents,  as  soldiers  in  their  en- 
campments: the  sun  is  said  to  have  a  tabernacle  set 
him,  not  only  because  he  is  in  continual  motion,  and 
never  has  a  fixed  residence,  but  because  the  man- 
sion he  has  will,  at  the  end  of  time,  be  taken  down 
like  a  tent,  when  the  heavens  shall  be  rolled  toge- 
ther like  a  scroll,  and  the  sun  shall  be  turned  into 
darkness.  (2.)  The  course  assigned  him:  that  glo- 
rious creature  was  not  made  to  be  idle,  but  his  going 
forth  (at  least,  as  it  appears  to  our  eye)  is  from  one 
point  of  the  heavens,  and  his  circuit  thence  to  the 
opposite  point,  and  thence  (to  complete  his  diurnal 
revolution)  to  the  same  point  again;  and  this  with 
Ruch  steadiness  and  constancy,  that  we  can  certain- 
ly foretell  the  hour  and  the  minute  at  which  the  sun 
will  rise  at  such  a  place,  any  day  to  come.  (3.) 
The  brightness  wherein  he  appears:  he  is  as  a  bride- 
groom coming  out  of  his  chamber,  richly  dressed 
tip  and  adorned,  as  fine  as  hands  can  make  him, 
looking  pleasantly  himself,  and  making  all  about 
dim  pleasant;  for  the  friend  of  the  bridegrooin  re- 
joicea  greatly  to  hear  (he  bridegroom's  voice,  John 


iii.  29.  (4. )  The  cheerfulness  wherewith  he  makes 
his  tour:  though  it  seems  a  \ast  round  which  he  has 
to  walk,  and  he  has  not  a  moment's  rest,  yet,  in 
obedience  to  the  law  of  his  creation,  and  for  the  ser 
vice  of  man,  he  not  only  does  it,  but  does  it  with  a 
great  deal  of  pleasure,  and  rejoices  as  a  strong  man 
to  run  a  race.  With  such  satisfaction  did  Christ, 
the  Sun  of  righteousness,  finish  the  work  that  was 
given  him  to  do.  (5.)  His  universal  influence  on 
this  earth:  there  is  n  .thing  hid  from  the  heat  there- 
of, no  not  metals  in  the  bowels  of  the  earth,  which 
the  sun  has  an  influence  upon. 

III.  To  whom  this  declaration  is  made  of  the 
glory  of  CTod;  it  is  made  to  all  parts  of  the  world; 
(f.  3,  4.)  There  is  no  sfietch  nor  language,  (no 
nation,  for  the  nations  were  divided  after  their 
tongues,  (ien.  x.  31,  32.)  where  their  voice  is  not 
heard.  Their  line  is  gone  through  all  the  earth, 
(the  equinoctial  line  suppose,)  and  with  it,  their 
words  to  the  end  of  the  world,  proclaiming  the  eter- 
nal power  of  the  God  of  nature,  v.  4.  The  apostle 
uses  this  as  a  reason  why  the  Jews  should  not  be 
angry  with  him  and  others  for  preaching  the  gospel 
to  the  Gentiles,  because  God  had  already  madehim- 
self  known  to  the  Gentile  world  by  the  works  of 
creation,  and  left  not  himself  without  witness  among 
them,  (Rom.  x.  18.)  so  that  they  were  without  ex- 
cuse, if  they  were  idolaters,  Rom.  i.  20,  21.  And 
those  were  without  blame,  who,  by  preaching  the 
gospel  t^o  them,  endeavoured  to  turn  them  from 
their  idolatry.  If  God  used  these  means  to  prevent 
their  apostasy,  and  they  proved  ineffectual,  the 
apostles  did  well  to  use  other  means  to  recover  them 
from  it.  They  have  no  speech  or  language,  (so 
some  read  it,)  and  yet  their  voice  is  heard.  All 
people  may  hear  these  natural  immortal  preachers 
speak  to  them,  in  their  own  tongue,  the  wonderful 
works  of  God. 

In  singing  these  verses,  we  must  give  God  the 
glory  of  all  the  comfort  and  benefit  we  have  by  the 
lights  of  heaven,  still  looking  above  and  beyond 
them  to  the  Sun  of  righteousness. 

7.  The  law  of  the  Lord  is  perfect,  con- 
verting the  soul :  the  testimony  of  the  Lord 
is  sure,  making  wise  the  simple  :  8.  The 
statutes  of  the  Lord  are  right,  rejoicing  the 
heart:  the  commandment  of  the  Lord  z's 
pure,  enlightening  the  eyes :  9.  The  fear 
of  the  Lord  zs  clean,  enduring  forever:  the 
judgments  of  the  Lord  are  true  awe?  righte- 
ous altogether.  10.  More  to  be  desired  are 
they  than  gold,  yea,  than  much  fine  gold  ; 
sweeter  also  than  honey  and  the  honey- 
comb. 1 1 .  Moreover,  by  them  is  thy  ser- 
vant warned :  and  in  keeping  of  them  there 
is  great  reward.  1 2.  Who  can  understand 
his  errors  ?  cleanse  thou  me  from  secret 
faults.  13.  Keep  back  thy  servant  also 
from  presumptuous  sins ;  let  them  not  have 
dominion  over  me :  then  shall  I  be  upright, 
and  I  shall  be  hmocent  from  the  great  trans- 
gression. 1 4.  Let  the  words  of  my  mouth, 
and  the  meditation  of  my  heart,  be  accept- 
able in  thy  sight,  O  Lord,  my  strength  and 
my  redeemer. 

God's  glory,  that  is,  his  goodness  to  man,  appears 
much  in  the  works  of  creation,  but  much  more  in 
and  by  divine  revelation.  The  holy  scripture,  as  it 
is  a  rule  both  of  our  duty  to  God  arid  of  our  expec- 


248 


PSALMS,  XIX. 


tation  from  him,  is  of  much  greater  use  and  benefit 
to  us  than  day  or  night,  than  the  air  we  breathe  in, 
or  the  light  of  the  sun.  The  discoveries  made  of 
God  by  his  works  might  have  served,  if  man  had 
retained  his  integrityj  but,  to  recover  him  out  of  his 
fallen  state,  another  course  must  be  taken;  that 
must  be  done  by  the  word  of  God.     And  here, 

I.  The  psalmist  gives  an  account  of  the  excel- 
lent properties  and  uses  of  the  word  of  God,  in  six 
sentences,  (v.  7««9.)  in  each  of  which  the  name  Je- 
hovah  is  repeated;  and  no  vain  repetition,  for  the 
law  has  its  authority  and  all  its  excellency  from  the 
Law-Maker.  Here  are  six  several  titles  of  the  word 
of  God,  to  take  in  the  whole  of  divine  revelation, 

Srecepts,  and  promises,  and  especially  the  gospel, 
[ere  are  several  good  properties  of  it,  which  prove 
its  divine  original,  which  recommend  it  to  our  af- 
fection, and  which  extol  it  above  all  other  laws 
whatsoever;  and  here  are  several  good  effects  of  the 
law  upon  the  minds  of  men,  which  show  what  it  is 
designed  for,  what  use  we  are  to  make  of  it,  and 
how  wonderful  the  efficacy  of  divine  grace  is,  going 
along  with  it,  and  working  by  it. 

1.  The  law  of  the  Lord  is  fierfect;  it  is  perfectly 
free  from  all  corruption,  perfectly  filled  with  all 
good,  and  perfectly  fitted  for  the  end  for  which  it  is 
designed;  it  will  make  the  man  of  God  perfect, 
2  Tim.  iii.  17.  Nothing  is  to  be  added  to  it,  or 
taken  from  it.  It  is  of  use  to  convert  the  soul,  to 
bring  us  back  to  ourselves,  to  our  God,  to  our  duty; 
for  it  shows  us  our  sinfulness  and  misery  in  our  de- 
partures from  God,  and  the  indispensable  necessity 
of  our  return  to  him. 

2.  The  testimony  of  the  Lord  (which  witnesses 
for  him  to  us)  is  sure,  incontestably  and  in\  iolably 
sure,  what  we  may  give  credit  to,  may  rely  upon, 
and  m  ly  be  confident  it  will  not  deceive  us.  It  is  a 
sure  discovery  of  divine  truth,  a  sure  direction  in 
the  way  of  duty.  It  is  a  sure  fountain  of  living  com- 
forts, and  a  sure  foundation  of  lasting  hopes.  It  is 
of  use  to  make  us  wise,  wise  to  salvation,  2  Tim.  iii. 
15.  It  will  give  us  an  insight  into  things  divine,  and 
a  foresight  of  things  to  come.  It  will  emjjloy  us  in 
the  best  work,  and  secure  to  us  our  true  interests. 
It  will  make  even  the  simple,  poor  contrivers  as 
thev  may  be  for  the  present  world,  wise  for  their 
souls  and  eternity.  Those  that  are  humbly  simple, 
sensible  of  their  own  folly,  and  willing  to  be  taught, 
those  shall  be  made  wise  by  the  word  of  God, 
XXV.  9. 

3.  The  statutes  of  the  Lord  (enacted  by  his  au- 
thoritv,  and  binding  on  all  wherever  they  comd) 
are  right,  exactly  agreeing  with  the  eternal  rules 
and  principles  of  good  and  evil,  that  is,  with  the 
right  reason  of  man,  and  the  right  counsels  of  (iod. 
.\11  God's  precepts,  concerning  all  things,  are  right, 
(cxix.  128.)  just  as  they  should  be;  and  they  will 
set  us  to  rights,  if  we  receive  them,  and  submit  to 
them;  and,  because  they  are  right,  they  rejoice  the 
heart.  The  law,  as  we  see  it  in  the  hands  of  Christ, 
gives  cause  foi  jf^y;  and,  when  it  is  written  in  our 
hearts,  it  lays  a  foundation  for  lasting  joy,  by  restor- 
mg  us  to  our  right  mind. 

4.  The  commandment  of  the  Lord  is  fiure;  it  is 
clear  without  darkness,  it  is  clean,  without  dross 
and  defilement.  It  is  itself  purified  from  all  alloy, 
and  is  purifving  to  those  that  receive  and  embrace 
it.  It  is  the  ordinary  means  which  the  Spirit  uses 
in  enlightening  the  eyes;  it  brings  us  to  a  sight  and 
sense  of  our  sin  and  misery,  and  directs  us  in  the 
way  of  duty. 

5.  The  fear  of  the  Lord  (true  religion  and  god- 
liness, prescribed  in  the  word,  reigning  in  the  heart, 
and  practised  in  the  life)  is  clean,  clean  itself,  and 
will  m  ike  us  clean;  (.Inlm  xv.  3.)  it  will  cleanse 
our  way,  cxix.  9.  .\nd  it  endureth  for  ever;  it  is  of 
perpetual  obligation,  and  can  never  be  repealed; 


the  ceremonial  law  is  long  since  done  away,  but  the 
law  concerning  the  fear  of  God  is  ever  the  same. 
Time  will  not  alter  the  nature  of  moral  good  and 
evil. 

6.  The  judgments  of  the  Lord  (all  his  precepts, 
which  are  framed  in  infinite  wisdom)  are  true;  they 
are  grounded  upon  the  most  sacred  and  unquestion- 
able truths;  they  are  righteous,  all  consonant  to  na- 
tural equity;  and  they  are  so  altogether,  there  is  no 
unrighteousness  in  any  of  them,  but  they  are  all  of  a 
piece. 

II.  He  expresses  the  great  value  he  had  for  the 
word  of  God,  and  the  great  advantage  he  had,  and 
hoped  to  have,  from  it,  v.  10,  11. 

1.  See  how  highly  he  prized  the  commandments 
of  God;  it  is  the  character  of  all  good  people,  that 
they  prefer  their  religion  and  the  word  of  God,  (1.) 
Far  before  all  the  wealth  of  the  world;  it  is  more 
desirable  than  _§-o/c?,  thdin  fine  gold,  than  much  fine 
gold.  Gold  is  of  the  earth,  earthly;  but  grace  is 
the  image  of  the  heavenly.  Gold  is  only  for  the 
body,  and  the  concerns  of  time;  but  grace  is  for  the 
soul,  and  the  concerns  of  eternity.  (2. )  Far  before 
all  the  pleasures  and  delights  of  sense.  The  word 
of  God,  received  by  faith,  is  sweet  to  the  soul, 
sweeter  than  honey  and  the  honey-comb.  The 
pleasures  of  sense  are  the  delight  of  brutes,  and 
therefore  debase  the  great  soul  of  man;  the  plea- 
sures of  rel^ion  are  the  delight  of  angels,  and  exalt 
the  soul.  The  pleasures  of  sense  are  deceitful,  will 
soon  surfeit,  and  yet  never  satisfy;  but  those  of  re- 
ligion are  substantial  and  satisfying,  and  there  is  no 
danger  of  exceeding  in  them. 

2.  See  what  use  he  made  of  the  precepts  of  God's 
word;  By  them  is  thy  servant  warned.  The  word 
of  God  is  a  word  of  warning  to  the  children  of  men; 
it  warns  us  of  the  duty  we  are  to  do,  the  dangers 
we  are  to  avoid,  and  the  deluge  we  are  to  prepare 
for,  Ezek.  iii.  17. — xxxiii.  7.  It  warns  the  wicked 
not  to  go  on  in  his  wicked  way,  and  warns  the 
righteous  not  to  turn  from  his  good  way.  All  that 
are  indeed  God's  servants  take  this  warning. 

3.  See  what  advantage  he  promised  himself  by 
his  obedience  to  God's  precepts;  In  keefiing  of  them, 
there  is  great  reward.  Those  who  make  conscience 
of  their  duty,  will  not  only  be  no  losers  by  it,  but 
unspeakable  gainers.  There  is  a  reward,  not  only 
after  keeping,  but  in  keeping,  God's  command- 
ments; a  present  great  reward  of  obedience  in  obe- 
dience. Religion  is  health  and  honour,  it  is  peace 
and  pleasure;  it  will  make  our  comforts  sweet,  and 
our  crosses  easy,  life  truly  valuable,  and  death  itself 
truly  desirable. 

III.  He  draws  some  good  inferences  from  this 
pious  meditation  upon  the  excellency  of  the  word 
of  God.  Such  thoughts  as  these  should  excite  in 
us  devout  affections,  and  then  they  are  to  good  pur- 
pose. 

1.  He  takes  occasion  hence  to  make  a  penitent 
reflection  upon  his  sins;  for  by  the  law  is  the  know- 
ledge of  sin.  "  Is  the  commandment  thus  holy, 
just,  and  good?  Then  who  can  understand  his  er- 
rors? I  cannot,  whoever  can."  From  the  rectitude 
of  the  divine  law  he  learns  to  call  his  sins  his  errors; 
if  the  commandment  be  true  and  righteous,  every 
transgression  of  the  commandment  is  an  error,  as 
grounded  upon  a  mistake;  everj'^  wicked  practice 
takes  rise  from  some  corrupt  principle;  it  is  a  devia- 
tion from  the  rule  we  are  to  work  by,  the  way  we 
are  to  walk  in.  From  the  extent,  and  strictness, 
and  spiritual  nature,  of  the  divine  law,  he  learns  that 
his  sins  are  so  many,  that  he  cannot  understand  the 
number  of  them,  and  so  exceeding  sinful,  that  he 
cannot  understand  the  heinousness  and  malignity  of 
them.  We  are  guilty  of  many  sins,  which,  through 
our  carelessness  and  ])artiality  to  ourselves,  we  are 
not  aware  of:  many  we  have  been  guilty  of,  which 


PSALMS,  XX. 


24U 


we  have  forgotten;  so  that  when  we  have  been  ever 
so  particular  in  the  confession  of  sin,  we  must  con- 
clude with  an  et  ceetera — and  such  like:  for  God 
knows  a  great  deal  more  evil  of  us,  than  we  do  of 
ourselves.  In  many  things  we  all  offend,  and  who 
can  tell  how  often  he  offends?  It  is  well  that  we 
are  under  grace,  and  not  under  the  law,  else  we 
were  undone. 

2.  He  takes  occasion  hence  to  pray  against  sin; 
all  the  discoveries  of  sin  made  us  by  the  law,  should 
drive  us  to  the  throne  of  grace,  there  to  pray,  as 
David  does  here, 

(1.)  For  mercy  to  pardon;  finding  himself  unable 
to  specify  all  the  particulars  of  his  transgressions, 
he  cries  out.  Lord,  demise  me  from  my  secret  faults; 
not  secret  to  Ciod,  so  none  are,  nor  only  such  as  are 
secret  to  the  world,  but  such  as  were  hid  from  his 
own  observation  of  himself.  The  best  of  men  have 
reason  to  suspect  themselves  guilty  of  many  secret 
faults,  and  to  pray  to  God  to  cleanse  them  from  that 
guilt,  and  not  to  lay  it  to  their  charge;  for  even  our 
sins  of  infirmity  and  inadvertency,  and  our  secret 
sins,  would  be  our  ruin,  if  God  should  deal  with  us 
according  to  the  desert  of  them.  Even  secret  faults 
are  defiling,  and  render  us  unfit  for  communion  with 
God;  but  when  they  are  pardoned,  we  are  cleansed 
from  them,  1  John,  i.  7. 

(2.)  For  grace  to  help  in  time  of  need;  having 
prayed  that  his  sins  of  infirmity  might  be  pardoned, 
he  prays  that  presumptuous  sins  might  be  prevent- 
ed, -v.  13.  All  that  truly  repent  of  their  sins,  and 
have  them  pardoned,  ai'e  in  care  not  to  relapse  into 
sin,  nor  to  return  again  to  folly,  as  appears  by  their 
prayers,  which  concur  with  David's  here.  Where 
observe,  [1.]  His  petition;  "Keep  me  from  ever 
being  guilty  of  a  wilful  presumptuous  sin."  We 
ought  to  pray  that  we  may  be  kept  from  sins  of  in- 
firmity, but  especially  from  presumptuous  sins, 
which  most  offend  God,  and  wound  conscience, 
which  wither  our  comforts,  and  shock  our  hopes. 
"  However,  let  none  such  have  dominion  over  me, 
let  me  not  be  at  the  command  of  any  such  sin,  nor 
be  enslaved  by  it."  [2.]  His  plea;  "  So  shall  I  be 
upright;  I  shall  appear  upright;  I  shall  preserve 
the  evidence  and  comfort  of  my  uprightness;  and  I 
nhall  be  innocent  from,  the  great  transgression;''  so 
he  calls  a  presumptuous  sin,  because  no  sacrifice 
was  accepted  for  it.  Numb.  xv.  28- '30.  Note, 
First,  Presumptuous  sins  are  very  heinous  and  dan- 
gerous: those  that  sin  against  the  habitual  convic- 
tions and  actual  admonitions  of  their  own  con- 
sciences, in  contempt  and  defiance  of  the  law  and 
its  sanctions,  that  sin  with  a  high  hand,  sin  pre- 
sumptuously, and  it  is  a  great  transgression.  Se- 
condly, Even  good  men  ought  to  be  jealous  of  them- 
selves, and  afraid  of  sinning  presumptuously,  yea, 
though  through  the  grace  of  God  they  have  hitherto 
been  kept  from  them.  Let  none  be  high-minded, 
but  fear.  Thirdly,  Being  so  much  exposed,  we 
have  great  need  to  pray  to  God,  when  we  are  push- 
ing forward  toward  a  presumptuous  sin,  to  keep  us 
back  from  it,  either  by  his  providence  preventing 
the  temptation,  or  by  his  grace  giving  us  victory 
over  it. 

3.  He  takes  occasion  humbly  to  beg  the  divine 
acceptance  of  those  his  pious  thoughts  and  affections, 
x>.  14.  Observe  the  connexion  of  this  with  what 
goes  before.  He  prays  to  God  to  keep  him  from 
sin,  and  then  begs  he  would  accept  his  performances; 
for  if  we  favour  our  sins,  we  cannot  expect  God 
should  favour  us  or  our  se7~vices,  Ixvi.  18.  Ob- 
serve, (1.)  What  his  services  were;  the  words  of 
his  mouth,  arid  the  meditations  of  his  heart,  his  holy 
affections  offered  up  to  God.  The  pious  medita- 
tions of  the  heart  must  not  be  smothered,  but  ex- 
pressed in  the  words  of  our  mouth,  for  God's  glory, 
and  the  edification  of  others;  and  the  words  of  our 

Vol.  hi.— 2  I 


mouth  in  prayer  and  praise  must  not  be  formal,  but 
arising  fn-m  the  meditation  of  the  heart,  xlv.  1, 
(2.)  What  was  his  care  concerning  these  services; 
that  they  might  be  acceptable  with  God— else  what 
do  they  avail  us?  Gracious  souls  must  have  all  they 
aim  at,  if  they  be  accepted  of  God,  for  that  is  their 
bliss.  (3.)  What  encouragement  he  had  to  hope 
for  this;  because  God  was  his  Strength  and  his  Re- 
deemer. If  we  seek  assistance  from  God  as  our 
Strength  in  our  religious  duties,  we  may  hope  to 
find  acceptance  with  God  of  our  duties;  for  by  his 
strength  we  have  power  with  him. 

In  singing  this,  we  should  get  our  hearts  much 
affected  with  the  excellency  of  the  word  of  God, 
anddeli^ered  into  it;  we  should  be  much  affected 
with  the  e\il  of  sin,  the  danger  we  are  in  o/it,  and 
tlie  danger  we  are  in  by  it,  and  we  should  fetch  in 
help  from  heaven  against  it. 

PSALM  XX. 

It  is  the  will  of  God  that  prayers,  intercessions,  and  thanks- 
givings, should  be  made,  in  a  special  manner,  for  kings, 
and  all  in  authority.  This  psalm  is  a  prayer,  and  tne 
next  a  thanksg-iving-,  for  the  king.  David  was  a  martial 
prince,  much  in  war.  Either  this  psalm  was  penned 
upon  occasion  of  some  particular  expedition  of  his,  or, 
in  general,  as  a  form  to  be  used  in  the  daily  service  of  the 
church  for  him.  In  this  psalm,  we  may  observe,  I. 
What  it  is  they  beg  of  God  for  the  king,  v.  1 .  .4.  II. 
With  what  assurance  thev'beg  it.  The  people  triumph; 
(v.  5.)  The  prince;  (v.  '6.)  Both  together;  (v.  7,  8.) 
and  so  he  concludes  with  a  prayer  to  God  for  audience, 
v.  9.  In  this,  David  may  well  be  looked  upon  as  a  type 
of  Christ,  to  whose  kingdom,  and  its  interests  among 
men,  the  church  was,  in  every  age,  a  hearty  well-%visher. 

7b  the  chief  musician.     A  fisalm  of  David, 

1 .  rjlHE  Lord  hear  thee  in  the  day  of 
JL.  trouble  ;  the  name  of  the  God  of 
Jacob  defend  thee.  2.  Send  thee  help  from 
the  sanctuary,  and  strengthen  thee  out  of 
Zion.  3.  Remember  all  thy  offerings,  and 
accept  thy  burnt-sacrifice.  Selah.  4.  Grant 
thee  according  to  thine  own  heart,  and  fulfil 
all  thy  counsel.  5.  We  will  rejoice  in  thy 
salvation,  and  in  the  name  of  our  God  we 
will  set  up  oz/r  banners :  the  Lord  fulfil  all 
thy  petitions. 

This  prayer  for  David  is  entitled,  a  psalm  of  Da- 
vid; nor  was  it  any  absurdity  at  all  for  him,  who 
was  divinely  inspired,  to  draw  up  a  directory,  or 
form  of  prayer,  to  be  used  in  the  congregation  for 
himself,  and  those  in  authority  under  him;  nay,  it 
is  \  ery  proper  for  those  who  desire  the  prayers  of 
their  friends,  to  tell  them  particularly  what  they 
would  have  to  be  asked  of  God  for  them.  Note, 
Even  great  and  good  men,  and  those  that  know  well 
how  to  pray  for  themselves,  must  not  despise,  but 
earnestly  desire,  the  prayers  of  others  for  them, 
even  those  that  are  their  inferiors  in  all  respects. 
Paul  often  begged  of  his  friends  to  pray  for  him. 
Magistrates,  and  those  in  power,  ought  to  esteem 
praying  people,  and  encourage  them  to  reckon 
them  their  strength,  (Zech.  xii.  5,  10.)  and  to  do 
what  they  can  for  them,  that  they  may  have  an  in- 
terest in  their  prayers,  and  may  do  nothing  to  forfeit 
it.     Now  observe  here, 

I.  What  it  is  that  they  are  taught  to  ask  of  God 
for  the  king. 

1.  That  God  would  answer  his  prayers;  The 
Lord  hear  thee  in  the  day  of  trouble,  {v.  1.)  and 
the  Lord  fulfil  all  thy  petitions,  v.  5.  Note,  (1.) 
Even  tlie  greatest  of  men  may  be  much  in  trouble. 
It  was  often  a  day  of  trouble  with  David  himself, 


250 


PSALMS,  XX. 


of  disappointment  and  distress,  of  treading  down, 
and  of  perplexity.  Neither  the  crown  on  his  head, 
nor  tlie  grace  in  his  heart,  would  exempt  him  from 
trouble.  (2.)  Even  the  greatest  of  men  must  be 
much  in  prayer.  David,  though  a  mm  of  business, 
a  man  of  war,  was  constant  to  his  devotions;  tiiough 
he  had  proj)hets,  and  priests,  and  many  good  peo- 
ple, among  his  subjects,  to  pray  for  him,  he  did  not 
think,  that  excusetl  him  fn>m  praying  for  liimself. 
Let  none  expect  benefit  by  the  prayers  of  the 
church,  or  of  their  ministers,  or  friends  for  them, 
who  are  capable  of  praying  f  ;r  themselves,  and  yet 
neglect  it.  Tlie  prayers  of  others  for  us  must  be 
desired,  not  to  supersede,  buttosecond,our  own  fur 
ourselves.  Happy  the  people  that  ha\e  praying 
princes,  to  wliose  prayers  they  may  thus  say,  Amen. 

2.  That  God  would  protect  his  person,  and  pre- 
serve his  life,  in  the  perils  of  war;  "  I'he  name  of 
the  God  of  Jacob  defend  thee,  and  set  thee  out  of 
the  reach  of  thine  enemies."  (1.)  "Let  God  by 
his  providence  keep  thee  safe,  even  the  (iod  who 
preserved  Jacob  in  the  days  of  his  trouble. "  Da\  id 
had  mighty  men  for  his  guards,  but  he  commits 
himself,  and  his  people  commit  him,  to  the  care  of 
the  almighty  God.  (2.)  "Let  God  by  his  grace 
keep  thee  easy  from  the  fear  of  evil;"  (Prov.  xviii. 
10.)  7'//f  na77ie  of  the  Lord  is  a  strong  tower,  into 
which  the  righteous  run  by  faith,  and  are  safe;  let 
David  be  enabled  to  shelter  himself  in  that  strong 
tower,  as  he  has  done  many  a  time. 

3.  That  God  would  enable  him  to  go  on  in  his 
undertakings  for  the  public  good;  that,  in  the  day 
of  battle,  he  would  send  him  help,  out  of  the  sanc- 
tuary, and  strength  out  of  Zion,  not  from  common 
providence,  but  from  the  ark  of  the  covenant,  and 
the  peculiar  favour  God  bears  to  his  chosen  people 
Israel.  That  he  would  help  him,  in  performance 
of  the  promises,  and  in  answer  to  the  prayers,  made 
in  the  sanctuary.  Mercies  out  of  the  sanctuary  are 
the  sweetest  mercies,  such  as  are  the  tokens  of 
God's  peculiar  love;  the  blessing  of  God,  even  our 
own  God.  Strength  out  of  Zion  is  spiritual  strength, 
strength  in  the  soul,  in  the  inward  man,  and  that  is 
it  we  should  most  desire,  both  for  ourselves  and 
others,  in  services  and  sufferings. 

4.  That  God  would  testify  his  gracious  accept- 
ance of  the  sacrifices  he  offered  with  his  prayers, 
according  to  the  law  of  that  time,  before  he  went 
lut  on  this  dangerous  expedition;  The  Lord  remem- 
ber all  thy  offerings,  and  accept  thy  burnt-sacrijices, 
[y,  3.)  or  turn  them  to  ashes;  that  is,  "  The  Lord 
give  thee  the  victory  and  success  which  thou  didst 
by  prayer  with  sacrifices  ask  of  him,  and  thereby 
give  as  full  proof  of  his  acceptance  of  the  sacrifice, 
as  ever  he  did  by  kindling  it  with  fire  from  hea\en. " 
By  this  we  may  now  know  that  God  accepts  our 
spiritual  sacrifices,  if  by  his  Spirit  he  kindles  in  our 
Bouls  a  holy  fire  of  pious  and  divine  affection,  and 
with  that  makes  our  hearts  burn  within  us. 

5.  That  God  would  crown  all  his  enterprises  and 
noble  designs  for  the  public  welfare  with  the  desired 
success;  {x\  4.)  The  Lord  grant  thee  according  to 
thine  own  heart.  This  they  might  in  faith  pray  for, 
because  they  knew  David  was  a  man  after  God's 
own  heart,  and  would  design  nothing  but  what  was 
pleasing  to  him.  Those  who  make  it  their  business 
to  glorify  God,  may  expect  that  God  will,  one  way 
or  other,  gratify  them;  and  they  who  walk  in  his 
counsel  may  promise  themselves  that  he  will  fulfil 
their's;  Thou  shall  devise  a  thing,  and  it  shall  be 
established  inito  thee. 

II.  What  confidence  they  had  of  an  answer  of 
Deace  to  these  petitions  for  themselves  and  their 
cjood  king;  {v.  5.)  "  Jl'e  will  rejoice  in  thy  salva- 
'ion.  We,  that  are  subjects,  will  rejoice  in  the 
preservation  and  prnsjjerity  of  our  prince;"  or  ra- 
:her,  "  In  thy  salvation,  O  God,  in  thy  power  and 


promise  to  save,  will  we  rejoice,  that  is  it  which  we 
depend  upon  now,  and  which,  in  the  issue,  we  shall 
ha\e  occasion  greatly  to  rejoice  in."  Those  that 
have  their  eye  still  upon  the  salvation  of  the  Lord, 
shall  ha\  e  their  hearts  filled  with  the  joy  of  that 
salvation;  In  the  name  of  our  God  will  we  set  up. 
our  banners.  1.  "  We  will  wage  war  in  his  nauie, 
we  will  see  that  our  cause  be  good,  and  make  his 
glory  our  end  in  every  expedition;  we  will  ask 
counsel  at  his  moutli,  and  take  him  along  with  us; 
we  will  follow  his  direction,  implore  his  aid,  and 
depend  up-n  it,  and  rtfei-  the  issue  to  him."  David 
went  against  tjoliath  in  the  name  of  the  Lord  of 
hosts,  1  Sam.  xvii.  45.  (2.)  "We  will  celebrate 
our  victi-ries  in  his  name.  When  we  lift  up  our 
banners  in  triumph,  and  set  up  our  trophies,  it  shall 
be  in  the  name  of  our  God;  he  shall  have  all  the 
glory  of  our  success,  and  no  instrument  shall  have 
any  part  of  the  honour  that  is  due  to  him." 

in  singing  this,  we  oui^ht  to  offer  up  to  God  our 
hearty  good  wishes  to  tlie  good  government  we  are 
under,  and  to  the  pn  spenty  (>f  it.  But  we  may 
look  further;  these  prayers  for  Da\  id  are  prophe- 
cies concerning  Christ  the  Son  of  David,  and  in  him 
they  were  abundantly  answered;  he  undertook  th€ 
work  of  our  redemption,  and  made  war  u])on  the 
powers  of  darkness;  in  the  day  of  trouble,  when  his 
soul  was  exceeding  sorrowful,  the  Lord  heard  him 
in  that  he  feared;  (Heb.  v.  7.)  sent  him  help  oiit  of 
the  sanctuary,  sent  an  angel  from  heaven  to  strength- 
en him,  took  cognizance  of  his  offering,  when  he 
made  his  soul  an  offering  for  sin,  and  accepted  his 
burnt-sacrifice,  turned  it  to  ashes;  the  fire  that 
should  have  fastened  upon  the  sinner,  fastening  upon 
the  sacrifice,  with  which  God  was  well-pleased. 
And  he  granted  him  according  to  his  own  heart, 
made  him  to  see  of  the  travail  of  his  soul,  to  his 
satisfaction,  prospered  his  good  pleasure  in  his  hand, 
fulfilled  all  his  petitions  for  himself  and  us;  for,  him 
the  Father  heareth  always,  and  his  intercession  is 
ever  prevailing. 

6.  Now  know  I  that  the  Lord  saveth  his 
anointed :  he  will  hear  him  from  his  holy 
heaven  with  the  saving  strength  of  his  right 
hand.  7.  Some  trust  in  chariots,  and  some 
in  horses :  but  we  will  remember  the  name 
of  the  Lord  om-  God.  8.  They  are  brought 
down  and  fallen ;  but  we  are  risen,  and 
stand  upright.  9.  Save,  Lord  :  let  the 
King  hear  us  when  we  call. 

Here  is, 

I.  Holy  David  himself  triumphing  in  the  interest 
he  had  in  the  prayers  of  good  people;  {v.  6. )  "  A'cw 
know  I  (I,  that  pen  the  psalm,  know  it)  that  the 
Lord  saveth  his  anointed,  because  he  hath  stirred 
up  the  hearts  of  the  seed  of  Jacob  to  pray  for  him.'' 
Note,  It  bodes  well  to  any  prince  and  people,  and 
may  justly  be  taken  as  a  happy  presage,  when  God 
pours  upon  them  a  spirit  of  prayer.  If  he  see  us 
seeking  him,  he  will  be  found  of  us;  if  he  cause  us 
to  hope  in  his  word,  he  will  establish  his  word  to 
us.  Now  that  so  many,  who  have  an  interest  in 
hea\  en,  are  praying  for  him,  he  doubts  not  but  that 
God  will  hear  him,  and  grant  him  an  answer  of 
peace;  which  will,  1.  Take  its  rise  from  above;  he 
will  hear  him  from  his  holy  heaven,  of  which  the 
sanctuary  was  a  type,  (Heb.  ix.  23.)  from  the 
throne  he  hath  prepared  in  heaven,  of  which  the 
mercy-se;it  was  a  type.  2.  It  shall  take  its  effect 
here  below.  He  will  hear  him  with  the  saving 
strength  of  his  right  hand;  he  will  give  a  real  an- 
swer to  his  prayers,  and  the  prayers  of  his  friend' 
for  him,  not  by  letter,  or  by  word  of  mouth,  but, 
which  is  much  better,  by  his  right  hand,  bv  the 


PSALMS,  XXI. 


S.M 


saving  strength  of  his  right  hand.  He  will  make  it 
to  appear  that  he  hears  him,  by  what  he  does  for 
him. 

II.  His  people  triumphing  in  CJod  and  their  rela- 
tion to  him,  and  his  revelation  of  himself  to  them, 
hy  which  they  distinguish  themselves  from  those 
that  Hve  without  God  in  the  world.  1.  See  the 
difference  between  worldly  people  and  godly  people, 
in  their,  confidences,  v.  7.  The  children  of  this 
world  trust  in  second  causes,  and  think  all  is  well,  if 
those  do  but  smile  upon  them;  they  trust  in  cha- 
riots and  in  horses,  and  the  more  of  them  they  can 
bring  into  the  field,  the  more  sure  they  are  of  suc- 
cess in  their  wars;  probably,  David  has  here  an  eye 
to  the  Syrians,  Avhose  forces  consisted  much  of 
chariots  and  horsemen,  as  we  find  in  the  history  of 
D wid's  victories  o\  er  them,  2  Sam.  viii.  4. — x.  18. 
"  But,"  say  the  Israelites,  "  we  neither  have  cha- 
riots and  horses  to  trust  to,  nor  do  we  want  them, 
nor,  if  we  had  them,  would  we  build  our  hopes  of 
success  upon  that;  l)ut  we  will  remember,  and  rely 
upon,  the  name  of  the  Lord  our  God,  upon  the  re- 
lation we  stand  in  to  him  as  the  Lord  our  God,  and 
the  knowledge  we  have  of  him  by  his  name,"  that 
is,  all  that  wliereby  he  makes  himself  known;  this 
we  will  remember,  and  upon  every  remembrance 
of  it  will  be  encouraged.  Note,  Those  who  make 
God  and  his  name  their  praise,  may  make  God  and 
his  name  their  trust.  2.  See  the  difference  in  the 
issue  of  their  confidences,  and  by  that  we  are  to 
judge  of  the  wisdom  of  the  choice;  things  are  as 
they  prove;  see  who  will  be  ashamed  of  their  con- 
fidence, and  who  not,  v.  8.  "They  that  trust  in 
their  chariots  and  horses,  are  brought  down  and 
fallen,  and  their  chariots  and  horses  were  so  far 
from  saving  them,  that  they  helped  to  sink  them, 
and  made  them  the  easier  and  the  richer  prey  to 
the  conqueror,  2  Sam.  viii.  4.  But  we  that  trust  in 
the  name  of  the  Lord  our  God,  not  only  stand  up- 
right, and  keep  our  ground,  but  are  risen,  and  have 
got  ground  against  the  enemy,  and  have  triumphed 
over  them."  Note,  A  believing  obedient  trust  in 
God,  and  his  name,  is  the  surest  way  both  to  pre- 
ferment and  to  establishment,  to  rise  and  to  stand 
upright,  and  this  will  stand  us  in  stead,  when  crea- 
ture-confidences fail  those  that  depend  upon  them. 

III.  They  conclude  their  prayer  for  the  king  with 
a  Hosanna,  "  Save  now,  ive  beseech  thee,  O  Lord!" 
V.  9.  As  we  read  this  \  erse,  it  may  be  taken  as  a 
prayer  that  God  would  not  only  bless  the  king, 
•'Save,  Lord,  give  him  success;"  but  that  he  would 
make  him  a  blessing  to  them,  "Let  the  king  hear 
us,  when  we  call  to  him  for  justice  and  mercy." 
Those  that  would  have  good  of  their  magistrates, 
must  thus  pray  for  them,  for  they,  as  all  other  crea- 
tures, are  that  to  us,  (and  no  more,)  that  God 
makes  them  to  be.  Or,  it  may  refer  to  the  Messiah, 
that  King,  that  King  of  kings;  let  him  hear  us 
when  we  call;  let  him  come  to  us,  according  to  the 
promise,  in  the  time  appointed;  let  him,  as  the 
great  Master  of  requests,  receive  all  our  petitions, 
and  present  them  to  his  Father.  But  many  inter- 
preters give  another  reading  of  this  verse,  by  al- 
tering the  pause.  Lord,  save  the  king,  and  hear 
us  when  ive  call;  and  so  it  is  a  summary  of  the 
whole  psalm,  and  is  taken  into  our  English  Liturgy. 
0  Lord,  save  the  king,and  mercifully  hear  us,  ivhen 
ive  call  ufion  thee. 

In  singing  these  verses,  we  should  encourage  our- 
selves to  trust  in  God,  and  stir  up  ourselves  to  pray 
earnestly,  as  we  are  in  duty  bound,  for  those  in  au- 
thority over  us,  that,  under  them,  we  may  lead 
quiet  and  peaceable  lives  in  all  godliness  and  honesty. 

PSALM  XXI. 

\s  the  foregoing  psalm  was  a  prayer  for  the  king,  that  God 
would  protect  and  prosper  him;  so  this  is  a  thanksgiving 


for  the  success  God  had  blessed  him  with.  Those  whom 
we  have  prayed  for,  we  ouijhlto  i;ive  thanks  for,  and  par- 
ticularly for  kin<is,  in  whose  prosperity  we  share.  They 
are  here  taught,  1.  To  con<;ratulale  him  on  his  victories, 
and  the  honour  he  had  achieved,  v.  1 .  .6.  II.  To  confide 
in  the  power  of  God  for  the  compleline  of  the  ruin  of  the 
enemies  of  his  kinadom,  v.  7- -13.  In  this,  there  is  an 
eye  to  the  Messiah,  the  Prince,  and  the  Glory  of  his 
kingdom;  for  to  him  divers  passages  in  this  psalm  are 
more  applicable  than  to  David  himself. 

To  the  chief  musician.     A  Jisalm  of  David. 

1.  rff^HE  king  shall  joy  in  thy  strength, 
Ji_  O  Lord  ;  and  in  thy  salvation  how 
greatly  shall  he  rejoice!  2.  Thou  hast  given 
him  his  heart's  desire,  and  hast  not  vvithhol- 
dentherequestof  hislips.  Selah.  3.  For  thou 
preventest  him  w^ith  the  blessings  of  good- 
ness :  thou  settest  a  crown  of  pure  gold  on 
his  head.  4.  He  asked  life  of  thee,  and  thou 
gavest  it  him,  even  length  of  days  for  ever 
and  ever.  5.  His  glory  is  great  in  thy  sal- 
vation :  honour  and  majesty  hast  thou  laid 
upon  him.  6.  For  thou  hast  made  him  most 
blessed  for  ever:  thou  hast  made  him  ex- 
ceeding glad  with  thy  countenance. 

David  here  speaks  for  himself  in  the  first  place, 
professing  that  his  joy  was  in  God's  strength,  and  in 
his  salvation,  and  not  in  the  strength  or  success  ^  f 
his  armies.  He  also  directs  his  subjects  herein  to 
rejoice  ^vith  him,  and  to  give  God  all  the  gloi-y  cf 
the  victories  he  had  obtained;  and  all,  with  an  e)  e 
to  Christ,  of  whose  triumphs  over  the  powers  of 
darkness  David's  victories  were  but  shadows. 

1.  They  here  congratulate  the  king  on  his  joys, 
and  concur  with  him  in  thcm;(7^.  1.)  "The  king 
rejoices,  he  uses  to  rejoice  in  thy  strength,  and  so  do 
we;  what  pleases  the  king,  pleases  us, "2  Sam.  iii.  36. 
Happy  the  people,  the  character  of  whose  king  it 
is,  that  he  makes  God's  strength  his  confidence,  and 
God's  salvation  his  joy;  that  is  pleased  with  all  the 
advancements  of  God's  kingdom,  and  trusts  God  to 
bear  him  out  in  all  he  does  for  the  service  of  it.  Our 
Lord  Jesus,  in  his  great  undertaking,  relied  upon 
help  from  Heaven,  and  pleased  himself  with  the 
prospect  of  that  great  salvation  which  he  was  thereby 
to  work  out. 

2.  They  give  God  all  the  praise  of  those  things, 
which  were  the  matter  of  their  king's  rejoicing. 

■  (1.)  That  God  had  heard  his  pi-ayers;  {v.  2.) 
Thou  hast  given  him  his  heart's  desire,  (and  there  is 
no  prayer  accepted,  but  what  is  the  heart's  desire,) 
the  very  thing  they  begged  of  God  for  him,  xx.  4. 
Note,  God's  gracious  returns  of  prayer  do,  in  a 
special  manner,  require  our  humble  returns  of 
praise.  When  God  gives  to  Christ  the  heathen  for 
his  inheritance,  gives  him  to  see  his  seed,  and  ac- 
cepts his  intercession  for  all  believers,  he  gives  him 
his  heart's  desire. 

(2.)  That  God  had  surprised  him  with  favours, 
and  much  outdone  his  expectations;  (v.  3.)  Thou 
fireventest  him  with  the  blessings  of  goodness.  All 
our  blessings  are  blessings  of  goodness,  and  are 
owing,  not  at  all  to  any  merit  of  ours,  but  purely, 
and  only,  to  God's  goodness.  But  the  psalmist  here 
reckons  it,  in  a  special  manner,  obliging,  that  these 
blessings  were  given  in  a  preventing  way;  this  fixed 
his  eye,  enlarged  his  soul,  and  endeared  his  God,  as 
one  expresses  it.  When  God's  blessings  come 
sooner,  and  prove  richer,  than  we  imagine,  when 
they  are  given  before  we  prayed  for  them,  before 
we  were  ready  for  them,  nay,  when  we  feared  the 
contrary;  then  it  may  he  truly  said,  that  he  pre- 
vented us  with  them.     Nothing,  indeed,  prevented 


252 


PSALMS,  XXI. 


Christ,  but  to  mankind  never  was  any  fav  our  more 
preventing  than  our  redemption  by  Christ,  and  all 
the  blessed  fruits  of  his  mediation. 

(3.)  That  God  had  advanced  him  to  the  highest 
honour,  and  the  most  extensive  power;  "  Thou  hast 
set  a  crown  of  pure  gold  upon  his  head,  and  kept  it 
tliere,  when  his  enemies  attempted  to  throw  it  off." 
Note,  Crowns  are  at  God's  disposal;  no  head  wears 
them  but  God  sets  them  there;  whether  in  judgment 
to  his  land,  or  for  mercy,  the  event  will  show.  On 
the  head  of  Christ  God  never  set  a  crown  of  gold, 
but  of  thorns  first,  and  then  of  glory. 

(4.)  Tliat  God  had  assured  him  of  the  perpetuity 
of  his  kingdom,  and  therein  had  done  more  tor  him 
than  he  was  able  eitlier  to  ask  oi-  think;  {y.  4.) 
"When  he  went  forth  upon  a  perilous  expedition, 
he  asked  his  life  of  thee,  which  he  then  put  into  liis 
hand,  and  thou  not  only  gavest  him  that,  but  withal 
gavest  him  length  of  days  for  ever  and  ever;  didst 
not  only  prolong  his  life  far  beyond  his  expectation, 
but  didst  assure  him  of  a  blessed  immortality  in  a 
future  state,  and  of  the  continuance  of  his  kingdom 
in  the  Messiah  that  should  come  of  his  loins. "  See 
how  God's  grants  often  exceed  our  petitions  and 
hopes,  and  infer  thence,  how  rich  he  is  in  mercy  to 
those  that  call  upon  him.  See  also,  and  rejoice  in, 
the  length  of  the  days  of  Christ's  kingdom.  He  was 
dead  indeed,  that  we  might  live  through  him;  but 
he  is  alive,  and  lives  for  evermore,  and  of  the  in- 
crease of  his  government  and  peace  there  shall  be 
no  end;  and  because  he  thus  lives,  we  shall  thus 
live  also. 

(5.)  That  God  had  advanced  him  to  the  highest 
honour  and  dignity;  {v.  5.)  "  His  glory  is  great,  far 
transcending  that  of  all  the  neighbouring  princes, 
in  the  salvation  thou  hast  wrought  for  him  and  by 
him."  The  glory  which  every  good  man  is  ambi- 
tious of,  is,  to  see  the  salvation  of  the  Lord;  honour 
and  majesty  hast  thou  laid  upon  him,  as  a  burthen 
which  he  must  bear,  as  a  charge  whicli  he  must  ac- 
count for.  Jesus  Christ  receroerfyro/w  God  the  Father 
honour  and  glory,  (2  Pet.  i.  17.)  the  glory  which  he 
had  with  him  before  the  worlds  were,  John  xvii.  5. 
And  on  him  is  laid  the  charge  of  universal  govern- 
ment, and  to  him  all  power  in  heaven  and  earth  is 
committed. 

(6.)  That  God  had  given  him  the  satisfaction  of 
being  the  channel  of  all  bliss  to  mankind;  {v.  6.) 
"  Thou  hast  set  him  to  be  blessings  for  ever,"  (so  the 
margin  reads  it,)  "thou  hast  made  him  to  be  a  uni- 
versal, everlasting,  blessing  to  the  world,  in  whom 
the  families  of  the  earth  are,  and  shall  be,  blessed; 
and  so  thou  hast  made  him  exceeding  glad  with  the 
countenance  thou  hast  given  to  his  undertaking,  and 
to  him  in  the  prosecution  of  it."  See  how  the  spirit 
of  prophecy  gradually  rises  here  to  that  whicli  is 
peculiar  to  Christ,  for  none  besides  is  blessed  for 
ever,  much  less  a  blessing  for  ever  to  that  eminency 
that  the  expression  denotes:  and  of  him  it  is  said, 
that  God  made  him  full  of  joy  with  his  countenance. 

In  singing  this,  we  should  rejoice  in  his  joy,  and 
triumph  in  his  exaltation. 

7.  For  the  king  trusteth  in  the  Lord  ;  and, 
through  the  mercy  of  the  Most  High,  he 
shall  not  be  moved.  8.  Thy  hand  shall  find 
out  all  thine  enemies ;  thy  right  hand  shall 
find  out  those  that  hate  thee.  9.  Thou  shalt 
make  them  as  a  fiery  oven  in  the  time  of 
thine  anger:  the  Lord  shall  swallow  them 
up  in  his  wrath,  and  the  fire  shall  devour 
them.  10.  Their  fruit  shalt  thou  destroy 
from  the  earth,  and  their  seed  from  among 
the  children  of  men.    1 1 .  For  the  v  inl  ended 


evil  against  thee ;  they  imagined  a  miscJiie- 
vous  device,  ivliich  they  are  not  able  to  per- 
form :  1 2.  Therefore  shalt  thou  make  them 
turn  their  back,  when  thou  shalt  make  ready 
thine  arrows  upon  thy  strings  against  the 
face  of  them.  13.  Be  thou  exalted,  Lord, 
in  thine  own  strength:  so  will  we  sing  and 
praise  thy  power. 

The  psalmist,  having  taught  his  people  to  look 
back  with  joy  and  praise  on  what  God  had  doi  e  for 
him  and  them,  here  teaches  them  to  look  forward 
with  faith,  and  hope,  and  prayer,  upon  what  God 
would  further  do  for  them ;  The  king  rejoices  in  God, 
(v.  1.)  and  therefore  we  will  be  thankful;  the  king 
trusteth  in  God,  {v.  7.)  therefore  will  we  be  en- 
couraged. The  joy  and  confidence  of  Christ  our 
King,  is  the  ground  of  all  our  joy  and  confidence. 

1.  They  are  confident  of  the  stability  of  David's 
kingdom;  Through  the  jnercy  of  the  'Most  High, 
and  not  through  his  own  merit  or  strength,  he  shall 
not  be  moved.  His  prosperous  state  shall  not  be 
disturbed,  his  faith  and  hope  in  God,  who  is  the 
Stay  of  his  spirit,  shall  not  be  shaken.  The  mercy 
of  the  Most  High,  the  divine  goodness,  power  antl 
dominion,  is  enough  to  secure  our  happiness,  and 
therefore  our  trust  in  that  mercy  should  be  enough 
to  silence  all  our  fears.  God  being  at  Christ's  right 
hand  in  his  sufferings,  (xvi.  8.)  and  he  being  at 
God's  right  hand  in  his  glory,  we  may  be  sure  he 
shall  not,  he  cannot,  be  moved,  but  continues  ever. 

2.  They  are  confident  of  the  destruction  of  all  the 
impenitent,  implacable,  enemies  of  David's  king- 
dom. The  success  with  which  God  had  blessed 
David's  arms  hitherto,  was  an  earnest  of  the  rest 
wliich  God  would  give  him  from  all  his  enemies 
round  about;  and  a  type  of  the  total  overthrow  of  all 
Christ's  enemies,  that  would  not  have  him  to  reign 
over  them.  Observe,  (1.)  The  description  of  his 
enemies.  They  are  such  as  hate  him,  v.  8.  They 
liated  David,  because  God  had  set  him  apart  for 
himself;  hated  Christ,  because  they  hated  the  light; 
but  both  were  hated  without  any  just  cause,  and  in 
both  God  was  hated,  John  xv.  23,  25.  (2.)  The  de 
signs  of  his  enemies;  {v.  11.)  They  intended  evil 
against  thee,  and  imagined  a  mischievous  dexnce; 
they  pretended  to  fight  against  David  only,  but  their 
enmity  was  against  God  liimself.  They  that  aimed 
to  un-king  David,  aimed,  in  effect,  to  un-God 
Jehovah.  What  is  devised  and  designed  against  re- 
ligion, and  against  the  instruments  God  raises  up  to 
support  and  advance  it,  is  \  ery  evil  and  mischievous, 
and  God  takes  it  as  devised  and  designed  against 
himst-lf,  and  will  so  reckon  for  it.  (3.)  The  disap- 
pointment of  them;  "They  devise  wliat  thev  are 
7iot  able  to  fierform,"  v.  11.  Their  malice  is  inripo- 
tent,  and  they  imagine  a  vain  thing,  ii.  1.  (4.)  The 
discovery  of  them;  {v.  8.)  "  7hy  hand  shall  find 
them  out,  though  ever  so  artfully  disguised  by  the 
pretences  and  professions  of  fi-iendship;  though 
mingled  with  the  faithful  subjects  of  this  kingdom, 
and  hardly  to  be  distinguished  from  them;  though 
flying  from  justice,  and  absconding  in  their  close 
places;  yet  thy  hand  shall  find  them  out  wherever 
they  arc. "  There  is  no  escaping  God's  avenging 
eye,  no  going  out  of  the  reach  of  his  hand;  rocks 
and  mountains  will  be  no  better  shelter  at  last,  than 
fig-leaves  were  at  first.  (5.)  The  destruction  of 
them ;  it  will  be  an  utter  destruction,  (Luke  xix.  27. ) 
they  shall  be  swallowed  up  and  devoured,  v.  9.  Hell, 
the  pojtion  of  all  Christ's  enemies,  is  the  complete 
misery  both  of  body  and  soul.  Their  fruit  and  their 
seed  shalt  be  destroyed,  v.  10.  The  enemies  of 
God's  kingdom,  in  every  age,  shall  fall  under  the 
same  doom,  and  the  whole  generation  of  them  will 


PSALMS,  XXII. 


253 


at  last  be  rooted  out,  and  all  opposing  rule,  princi- 
pality, and  power,  shall  be  put  down.  The  arrows 
of  God's  wrath  shall  confound  them  and  put  them 
to  flight,  being  levelled  at  the  face  of  them,  {v.  12. ) 
That  will  be  the  lot  of  daring  enemies  that  face 
God.  The  tire  of  God's  wrath  will  consume  them; 
(v.  9.)  they  shall  not  only  be  cast  into  a  furnace  of 
fire,  (Matth.  xiii.  42.)  but  he  shall  make  them 
themselves  as  a  fiery  oven  or  furnace;  they  shall  be 
their  own  tormentors,  the  reflections  and  terrors  of 
their  own  consciences  will  be  their  hell.  I'hose 
that  might  have  iuid  Christ  to  rule  and  save  them, 
but  rejected  him  and  fought  against  him,  shall  find 
that  even  the  leiiiembrance  of  that  will  be  enough 
to  make  them,  to  eternity,  a  fiery  oven  to  them- 
selves: it  is  the  worm  that  dies  not. 

3.  In  this  confidence,  they  beg  of  God  that  he 
would  still  appear  for  his  anointed,  {v.  13.)  that  he 
would  act  for  him  in  his  own  strength,  by  the  im- 
mediate operations  of  his  power  as  Lord  of  hosts, 
and  Father  of  spirits,  making  little  use  of  means 
and  instruments.  And,  (1.)  Hereby  he  could  exalt 
himself,  and  glorify  his  own  name.  "  We  have  but 
little  strength,  and  are  not  so  active  for  thee  as  we 
should  be,  which  is  our  shame;  Lord,  take  the 
work  into  thine  own  hands,  do  it  without  us,  and  it 
will  be  thy  glory."  (2.)  Hereupon  they  would  exalt 
him;  "So  will  we  sing,  and  praise  thy  power,  the 
more  triumphantly. "  The  less  God  has  of  our  ser- 
vice when  a  deliverance  is  in  the  working,  the  more 
he  must  have  of  our  praises  when  it  is  wrought 
without  us. 

PSALM  XXII. 

The  Spirit  of  Christ,  which  was  in  the  prophets,  testifies  in 
this  psalm,  as  clearly  and  fully  as  any  where  else  in  all 
the  Old  Testament,  the  sufferlns^s  of  Christ,  and  the  glory 
that  should  follow ;  (1  Pet.  i.  11.)  of  him,  no  doubt,  David 
here  speaks,  and  not  of  himself,  or  any  other  man.  Much 
of  it  is  expressly  applied  to  Christ  in  the  New  Testament, 
all  of  it  may  be  applied  to  him,  and  some  of  it  must  be 
understood  of  him  only.  The  providences  of  God  con- 
cerning David  were  so  very  extraordinary,  that  we  may 
suppose  there  were  some  wise  and  good  men,  who  then 
could  not  but  look  upon  him  as  a  figure  of  him  that  was 
to  come.  But  the  composition  of  his  psalms  especially, 
in  which  he  found  himself  wonderfully  carried  out  by  the 
spirit  of  prophecy,  far  beyond  his  own  thought  and  inten- 
tion, was  (we  may  suppose)  an  abundant  satisfaction  to 
himself,  that  he  was  not  only  a  father  of  the  Messiah,  but 
a  figure  of  him.  In  this  psalm,  he  speaks,  I.  Of  the  hu- 
miliation of  Christ;  (v.  I .  .21.)  where  David,  as  a  type  of 
Christ,  complains  of  the  very  calamitous  condition  he 
was  in,  upon  many  accounts.  1.  He  complains,  and  mixes 
comforts  with  his  complaints;  complains,  v.  1,2.  but  com- 
forts himself,  v.  3.  .5.  complains  again,  v.  6.  .8.  but  com- 
forts himself  again,  v.  9, 10.  2.  He  complains,  and  mixes 
prayers  with  his  complaints;  complains  of  the  power  and 
rage  of  his  enemies;  (v.  12,  13,  16,  18. )  of  his  own  bodily 
weakness  and  decay,  v.  14,  15,  17.  But  prays  that  God 
Would  not  be  far  from  him,  v.  11,  19.  That  he  would 
save  and  deliver  him,  V.  19.. 21.  H.  Of  the  exaltation  of 
Christ,  that  his  undertaking  should  be  for  the  glory  of 
God,  (v.  22 . .  25. )  for  the  salvation  and  joy  of  his  people, 
( V.  26 .  .  29. )  and  for  the  perpetuating  of  his  own  kingdom, 
V.  30,  31.  In  singing  this  psalm,  we  must  keep  our  thoughts 
fixed  upon  Christ,  and  be  so  affected  with  his  sufferings, 
as  to  experience  the  fellowship  of  them,  and  so  affected 
with  his  grace,  as  to  experience  the  power  and  influence 
of  it. 

To  the  chief  musician  ufion  Aijeleth  Shahar. 
A  fisalm  of  David. 

1 .  1\/rY  God,  my  God,  why  hast  thou  for- 
JLt X.  saken  me  ?  why  art  thou  so  far  from 
helping  me,  and  from  the  words  of  my  roar- 
ing ?  2.  O  my  God,  I  cry  in  the  day-time, 
out  thou  hearest  not ;  and  in  the  night-sea- 
son, and  am  not  silent.  3.  But  thou  art  holy, 
O  thou  that  inhabitest  the  praises  of  Israel. 


4.  Our  fathers  trusted  in  thee  :  they  trusted, 
and  thou  didst  deliver  them.  5. 1'iiey  ciietl 
unto  thee,  and  were  delivered  ;  they  trusted 
in  thee,  and  were  not  confounded.  6.  But  1 
am  a  worm,  and  no  man ;  a  reproach  of 
men,  and  despised  of  the  people.  7.  All  they 
that  see  me  laugh  me  to  scorn  :  they  shoot  out 
the  lip,  they  shake  the  head,  saying,  8.  He 
trusted  on  the  Lord  that  he  would  deliver 
him :  let  him  deliver  him,  seeing  he  delight- 
ed in  him.  9.  But  thou  aii  he  that  took  me 
out  of  the  womb ;  thou  didst  make  me  hope 
ivhen  I  was  upon  my  mother's  breasts.  10. 
I  was  cast  upon  thee  from  the  womb ;  thou 
art  my  God  from  my  mother's  belly. 

Some  think  they  find  Christ  in  the  title  of  the 
psilm  upon  Jijeh'th  Shahar — The  hind  of  the  morn- 
ing; Christ  is  as  the  swift  hind  upon  the  mountains 
of  spices,  (Cant.  viii.  14.)  as  the  loving  hind  and 
the  pleasant  roe,  to  all  believers;  (Prov.  v.  19.)  he 
giveth  goodly  words  likeNaphtali,  who  is  compared 
to  a  hi7id  lei  loose,  Gen.  xlix.  21.  He  is  the  Hind 
of  the  morning,  marked  out  by  the  counsels  of  God 
from  eternity,  to  be  run  down  by  those  dogs  that 
compassed  him,  v.  16.  But  others  think  it  denotes 
only  the  tune  to  which  the  Psalm  was  set. 

In  these  verses,  we  have, 

L  A  sad  complaint  of  God's  withdrawings,  v.  1, 
2.  This  may  be  iipplied  to  David,  or  any  other 
child  of  God,  in  the  want  of  the  tokens  of  his  fa- 
vour, pressed  with  the  burthen  of  his  displeasure, 
roaring  under  it,  as  one  overwhelmed  with  grief  and 
terror,  crying  earnestly  for  relief,  and,  in  this  case, 
apprehending  himself  forsaken  of  God,  unhelped, 
unheard,  yet  calling  him,  again  and  again,  "  My 
God,"  and  continuing  to  cry  day  and  night  to  him, 
and  earnestly  desiring  his  gracious  returns.  Note, 
1.  Spiritual  desertions  are  the  saints'  sorest  afilic- 
tions;  when  their  evidences  are  clouded,  divine  con- 
solations suspended,  their  communion  with  God  in- 
terrupted, and  the  terrors  of  God_  set  in  array 
against  them,  how  sad  are  their  spirits,  and  how- 
sapless  all  their  comforts!  2.  Even  their  complaint 
of  these  burthens  is  a  good  sign  of  spiritual  life,  and 
spiritual  senses  exercised.  To  cry  out,  "  My  God, 
why  am  I  sick.''  why  am  I  poor?"  would  give  cause 
to  suspect  discontent  and  worldliness.  But,  IVhy 
hast  thou  forsaken  me?  is  the  language  of  a  heart 
binding  up  its  happiness  in  God's  favour.  3.  When 
we  are  lamenting  God's  withdrawings,  yet  still  we 
must  call  him  our  God,  and  continue  to  call  upon 
him  as  ours.  When  we  want  the  faith  of  assur-ance, 
we  must  live  by  a  faith  of  adherence;  "However  it 
be,  yet  God  is  good,  and  he  is  mine;  though  he  slay 
me,  yet  will  I  trust  in  him;  though  he  do  not  answer 
me  immediately,  I  will  continue  praying  and  wait- 
ing; though  he  be  silent,  I  will  not  be  silent." 

But  it  must  be  applied  to  Christ;  for,  in  the  first 
words  of  this  complaint,  he  poured  out  his  soul  be- 
fore God  when  he  was  upon  the  cross;  (Matth. 
xxvii.  46.)  probably  he  proceeded  to  the  following 
words,  and,  some  think,  repeated  the  whole  psalm, 
if  not  aloud,  (because  they  cavilled  at  the  first 
words,)  yet  to  himself.  Note,  (1.)  Christ,  in  his  suf- 
ferings, cried  earnestly  to  his  Fathei-,  for  his  favour 
and  presence  with  him;  he  cried  in  the  day-time 
upon  the  cross,  and  in  the  night-season  when  he 
was  in  his  agony  in  the  garden;  he  offered  up  strong 
crying  and  tears  to  him  that  was  able  to  save  him, 
and  with  some  fear  too,  Heb.  v.  7.  (2.)  Yet  God 
forsook  him,  was  far  from  helping  him,  and  did  not 
hear  him,  and  this  was  it  which  he  complains  of 


264 


PSALMS,  XXII. 


more  than  all  his  sufferings.  God  delivered  him  into 
the  hands  of  his  enemies;  it  was  by  his  determin- 
ate counsel  that  he  was  ciucified  and  slain,  and  he 
did  not  give  insensible  comforts;  but  Christ  having 
made  liimself  sin  for  us,  in  conformity  thereunto, 
the  Father  laid  him  under  the  piesent  impressions 
of  his  wrath  and  displeasure  against  sin.  ll  pleased 
the  Lord  to  bruise  him,  and  fiut  him  to  grief,  Isa. 
liii.  10.  But  e\'en  then  he  kept  fast  hold  of  his  re- 
lation to  his  Father  as  his  God,  by  whom  he  was 
now  employed,  whom  he  was  now  serving,  and  with 
•  whom  he  should  shortly  be  glorified. 

II.  Encouragement  taken,  in  reference  hereunto,!'. 
3- -5.  Though  God  did  not  hear  him,  did  not  help 
him,  yet,  1.  He  will  think  well  of  God;  ''But  thou  art 
holy,  not  unjust,  untrue,  or  unkind,  in  any  of  thy  dis- 
pensations; though  thou  dost  not  immediately  come  in 
to  the  relief  of  thine  afflicted  people,  yet  thou  lovest 
thenn,  art  true  to  thy  covenant  with  them,  and  dost 
not  countenance  the  iniquity  of  their  persecutors, 
Hab.i.  13.  And  asthouartinfinitely  pure  and  upright 
thyself,  so  thou  delightest  in  the  services  of  thine  up- 
right people;  Thou  inhabitest  the  praises  of  Israel, 
thou  art  pleased  to  manifest  thy  glory,  and  grace, and 
special  presence  with  thy  people,  in  the  sanctuary 
where  they  attend  thee  with  their  praises;  there  thou 
art  always  ready  to  receive  their  homage,  and  of  the 
t.ibernacle  of  meeting  hast  said.  This  is  ?ny  rest 
for  ever."  This  bespeaks  God's  wonderful  conde- 
scension to  his  faithful  worshippers — that,  though 
he  is  attended  with  the  praises  of  angels,  yet  he  is 
pleased  to  inhabit  the  praises  of  Israel.  And  it  may 
comfort  us  in  all  our  complaints — that,  though  God 
seem,  for  a  while,  to  turn  a  deaf  ear  to  them,  yet 
he  is  so  pleased  with  his  people's  praises,  that  he 
will,  in  due  time,  give  them  cause  to  change  their 
note;  Hofie  in  God,  for  I  shall  yet  praise  him.  Our 
Lord  Jesus,  in  his  sufferings,  had  an  eye  to  the  ho- 
liness of  God,  to  preserve  and  advance  the  honour 
of  that,  and  of  his  grace  in  inhabiting  the  praises  of 
Israel,  notwithstanding  the  iniquities  of  their  holy 
Jhings.  2.  He  will  take-  comfort  from  the  expe- 
riences which  the  saints  in  former  ages  had  of  the 
benefit  of  faith  and  prayer;  (^v.  4,  5.)  "  Our  fathers 
trusted  in  thee,  cried  unto  thee,  and  thou  didst  deli- 
ver them;  therefore  thou  wilt,  in  due  time,  deliver 
me,  for  never  any  that  hopied  in  thee  were  made 
ashamed  of  their  hope;  never  any  that  sought  thee, 
sought  thee  in  vain.  And  thou  art  still  the  same  in 
thyself,  and  the  same  to  thy  people,  that  ever  thou 
wast.  They  were  our  fathers,  and  thy  people  are  be- 
loved for  the  fathers'  sake,"  Rom.  xi.  28.  The  entail 
of  the  covenant  is  designed  for  the  support  of  the  seed 
of  the  faithful.  He  that  was  our  fathers'  God  must  be 
ours,  and  therefore  will  be  ours.  Our  Lord  Jesus,  in 
his  sufferings,  supported  himself  with  this — that  all 
the  fathers  who  were  tvpes  of  him  in  his  sufferings, 
Noah,  Joseph,  David,  Jonah,  and  others,  were,  in 
due  time,  delivered,  and  were  types  of  his  exaltation 
too;  therefore  he  knew  he  also  should  not  be  con- 
founded, Isa.  1.  7. 

III.  The  complaint  renewed  of  another  grievance, 
and  that  is,  the  contempt  and  reproach  of  men. 
This  complaint  is  by  no  means  so  bitter  as  that  be- 
fore of  God's  withdrawings;  but  as  that  touches  a 
gracious  soul,  so  this  a  generous  soul,  in  a  very  ten- 
der part,  V.  6.  .8.  Our  fathers  were  honoured,  the 
])atriarchs  in  their  day,  first  or  last,  appeared  great 
m  the  eye  of  the  world,  Abraham,  Moses,  David; 
but  Christ  is  a  worm,  and  no  m;in.  It  was  great 
condescension  that  he  became  man,  a  step  down- 
ward, that  is,  and  will  be,  the  wonder  of  angels; 
yet,  as  if  it  were  too  much,  too  great,  to  be  a  man, 
he  iiecomes  a  worm,  and  no  man.  He  was^r/am — 
a  mean  ma?i,  and  F.rioih — a  man  of  sorrows,  but  lo, 
Tsh — not  a  considerable  man;  for  he  took  upon  him 
the  form  of -a  servant,  and  his  visage  was  marred 


more  than  any  man's,  Isa.  lii.  14.  Man,  at  the  best, 
is  a  worm;  but  he  became  a  worm,  and  no  man.  If 
he  had  riot  made  himself  a  worm,  he  could  not  have 
been  trampled  upon  as  he  was.  The  word  signifies 
such  a  worm  as  was  used  in  dying  scarlet  or  pur- 
ple; whence  some  make  it  as  an  allusion  to  his 
bloody  sufferings.  See  what  abuses  were  put  upon 
him;  1.  He  was  reproached  as  a  bad  man,  as  a 
blasphemer,  a  sabbath-breaker,  a  wine-bibber,  a 
false  prophet,  an  enemy  to  Csesar,  a  confederate 
with  the  prince  of  the  devils.  2.  He  was  despised 
of  the  people,  as  a  mean  contemptible  man,  not 
worth  taking  notice  of;  his  country  in  no  repute,  his 
relations  poor  mechanics,  his  followers  none  of  the 
rulers,  or  the  Pharisees,  but  the  mob.  3.  He  was 
ridiculed  as  a  foolish  man,  and  one  that  not  only  de- 
ceived others,  but  himself  too.  They  that  saw  him 
hanging  on  the  cross  laughed  him  to  scorn.  So  far 
were  they  from  pitying  him,  or  concerning  them- 
selves for  him,  that  they  added  to  his  afflictions, 
with  all  the  gestures  and  expressions  of  insolence, 
upbraiding  him  with  his  fall;  they  make  mouths  at 
him,  make  merry  over  him,  and  make  a  jest  of  his 
sufferings;  they  shoot  out  the  lip,  they  shake  their 
head,  saying.  This  was  he  that  said  he  trusted  God 
would  deliver  him;  now  let  him  deliver  him.  Da- 
vid was  sometimes  taunted  for  his  confidence  in 
God;  but  in  the  sufferings  of  Christ  this  was  lite- 
rally and  exactly  fulfilled;  those  \'ery  gestures  were 
used  by  those  that  reviled  him;  (Matth.  xxvii.  39.) 
they  wagged  their  heads,  nay,  and  so  far  did  their 
malice  make  them  forget  themselves,  that  they  used 
the  very  words,  {v.  43. )  He  trusted  in  God,  let  him 
deliver  him.  Our  Lord  Jesus,  having  undertaken 
to  satisfy  for  the  dishonour  we  had  done  to  God  by 
our  sins,  did  it  by  submitting  to  the  lowest  possible 
instance  of  ignominy  and  disgrace. 

IV.  Encouragement  taken  as  to  this  also;  {y.  9, 
10. )  Men  despise  me;  but  thou  art  he  that  took  me 
out  of  the  womb.  David  and  other  good  men  have 
often,  for  direction  to  us,  encouraged  themselves 
with  this,  that  God  was  not  only  the  God  of  their 
fathers,  as  before,  {v.  4.)  but  the  God  of  their  in- 
fancy, who  began  by  times  to  take  care  of  them,  as 
soon  as  they  had  a  being,  and  therefore  they  hope, 
will  never  cast  them  off.  He  that  did  so  well  for 
us  in  that  helpless,  useless,  state,  will  not  leave  us, 
when  he  has  reared  us  and  nursed  us  up  into  some 
capacity  of  ser\  ing  him.  See  the  early  instances 
of  God's  providential  care  for  us,  1.  In  the  birth; 
He  took  us  also  out  of  the  womb,  else  we  had 
died  there,  or  been  stifled  in  the  birth.  Every 
man's  particular  time  begins  with  this  pregnant 
proof  of  God's  providence,  as  time,  in  general, 
began  with  the  creation,  that  pregnant  proof  of  his 
being.  2.  At  the  breast;  •*  The7i  didst  thou  make 
me  hope;"  that  is,  "thou  didst  that  for  me,  in  pro- 
viding sustenance  for  me,  and  protecting  me  from 
the  dangers  to  which  I  was  exposed,  which  encou- 
rages me  to  hope  in  thee  all  my  days."  The  bless- 
ings of  the  breasts,  as  they  crown  the  blessings  of 
the  womb,  so  they  are  earnests  of  the  blessings  of 
our  whole  lives;  surely  he  that  fed  us  then,  will 
never  starve  us.  Job  iii.  12.  3.  In  our  early  dedica- 
tion to  him;  I  was  cast  upon  thee  from  the  womb. 
Which  perhaps  refers  to  his  circumcision  on  the 
eighth  day;  he  was  then  by  his  parents  committed 
and  given  up  to  God  as  his  God  in  covenant;  for  cir- 
cumcision was  a  seal  of  the  covenant;  and  this  en- 
couraged him  to  trust  in  God.  Those  have  reason 
to  think  themselves  safe,  who  were  so  soon,  so  so- 
Icinnly,  gathered  under  the  wings  of  the  divine  ma- 
jesty. 4.  In  the  experience  we  have  had  of  God's 
goodness  to  us  all  along  ever  since,  drawn  out  m  a 
cdnstant,  (uiintcrrupted,  series  of  proscrxations  and 
sup])lies;  77/0?/  art  my  God;  providing  for  me,  and 
watching  over  me  for  good,  from  my  mother's  belhj 


PSALMS,  XXII. 


256 


from  my  coming  into  the  world,  unto  this  day.  And 
it,  as  soon  as  we  became  capable  of  exercising  i"ea- 
son,  we  put  our  confidence  in  God,  and  committed 
ourselves  and  our  way  to  him,  we  need  nut  doubt 
but  he  will  always  remember  the  kindness  of  our 
youth,  and  the  love  of  our  esfiousals,  Jer.  ii.  2.  This 
is  applicable  to  our  Lord  Jesus,  over  whose  incar- 
nation and  birth  the  Divine  Providence  watched 
with  a  peculiar  care,  when  he  was  born  in  a  stable, 
laid  in  a  manger,  and  immediately  exposed  to  the 
malice  of  Herod,  and  forced  to  flee  into  Egypt; 
when  he  was  a  child,  God  loved  him,  and  called  him 
thence,  (Hos.  xi.  1.)  and  the  remembrance  of  this 
comforted  him  in  his  sufferings;  men  reproached 
him,  and  discouraged  his  confidence  in  God;  but 
God  had  honoured  him,  and  encouraged  his  confi- 
dence in  him. 

11 .  Be  not  far  from  me,  for  trouble  is  near; 
for  there  is  none  to  help,  12.  Many  bulls 
have  compassed  me  :  strong  bi/lls  of  Ba- 
shan  have  beset  me  round.  1 3.  They  gaped 
upon  me  icith  their  mouths,  as  a  ravening 
and  a  roaring  lion.  1 4. 1  am  poured  out  like 
water,  and  all  my  bones  are  out  of  joint : 
my  heart  is  like  wax ;  it  is  melted  in  the 
midst  of  my  bowels.  1 5.  My  strength  is  dried 
up  like  a  potsherd  ;  and  my  tongue  cleaveth 
to  my  jaws;  and  thou  hast  brought  me  into 
the  dust  of  death.  16.  For  dogs  have  com- 
passed me ;  the  assembly  of  the  wicked 
have  enclosed  me  :  they  pierced  my  hands 
and  my  feet.  17.  I  may  tell  all  my  bones: 
they  look  and  stare  upon  me.  1 8.  They  part 
my  garments  among  them,  and  cast  lots 
upon  my  vesture.  1 9.  But  be  not  thou  far 
from  me,  O  Lord;  O  my  strength,  haste  thee 
to  help  me.  20.  Deliver  my  soul  from  the 
sword;  my  darling  from  the  power  of  the  dog. 
21.  Save  me  from  the  lion''s  mouth  :  for  thou 
hast  heard  me  from  the  horns  of  the  unicorns. 

In  these  verses,  we  have  Christ  suffering,  and 
Christ  praying:  by  which  we  are  directed  to  look 
for  crosses,  and  to  look  up  to  God  under  them. 

I.  Here  is  Christ  suffering:  David  indeed  was 
often  in  trouble,  and  beset  with  enemies;  but  many 
of  the  particulars  here  specified  are  such  as  were 
never  true  of  David,  and  therefore  must  be  appro- 
priated to  Christ  in  the  depths  of  his  humiliation. 

1.  He  is  here  deserted  by  his  friends;  trouble  and 
distress  are  near,  and  there  is  none  to  help,  none  to 
uphold,  V.  11.  He  trod  the  wine-press  alone;  for 
all  his  disciples  forsook  him,  and  fled.  It  is  God's 
honour  to  help,  when  all  other  helps  and  succours 
fail. 

2.  He  is  here  insulted  and  surrounded  by  his  ene- 
mies, such  as  were  of  a  higher  rank,  who,  for  their 
strength  and  furv,  are  compared  to  bulls,  strong 
hulls  of  Bashan,'  (v.  12.)  fat  and  fed  to  the  full, 
haughty  and  sour;  such  were  the  chief  priests  and 
elders  that  persecuted  Christ;  and  others  of  a  lower 
rank,  who  are  compared  to  dogs,  (71.  16.)  filthy  and 
greedy,  and  unwearied  in  runnine:  him  down. 
There  is  an  assemblv  of  the  wicked  p'lrtting  against 
him;  (i'.  16.)  for  the  chief  priests  s  it  in  council,  to 
consult  of  ways  and  means  to  take  Christ.  These 
enemies  were  numerous  and  unanimous;  "Many, 
and  those  of  difT-^^rent  and  clashing  interests  among 
themselves,  as  Herod  and  Pilate,  have  agreed  to 
compass  me.  They  have  carried  their  plot  far, 
and  seem  to  have  gained  their  point,  for  they  have 


beset  me  round,  v.  12.  They  have  enclosfCi^  me,  v. 
16.  They  are  formidable,  and  threatening:  {v.  13.) 
7'hci/  ga/ied  upon  me  loit'i  iheir  mouths,  to  show  me 
that  they  would  swallow  me  up;  and  this,  with  as 
much  strength  and  fierceness  as  a  roaring  ravening 
lion  leaps  upon  his  prey." 

3.  He  is  here  crucified;  the  very  manner  of  his 
death  is  described,  though  never  in  use  among  the 
Jews;  They  pierced  fiiy  hands  and  my  feet,  {v.  16.) 
which  were  nailed  to  the  accursed  tree,  and  the 
whole  body  left  so  to  hang,  the  effect  of  which  must 
needs  be  the  most  exquisite  pain  and  torture.  There 
is  no  one  passage,  in  all  the  Old  Testament,  svhich 
the  Jews  ha\  e  so  industriously  corrupted  as  this,  be- 
cause it  is  such  an  eminent  prediction  of  the  death 
of  Christ,  and  was  so  exactly  fulfilled. 

4.  He  is  here  dying,  (i».  14,  15.)  dying  in  pain 
and  anguish,  because  he  was  to  satisfy  for  sin,  which 
brought  in  pain,  and  for  which  we  must  otherwise 
ha\  e  lain  in  everlasting  anguish.  Here  is,  (1. )  The 
dissolution  of  the  whole  frame  of  his  body;  lam 
floured  out  like  water,  weak  as  water,  and  yielding 
to  the  power  of  death,  emptying  himself  of  all  the 
supports  of  his  human  nature.  (2.)  The  dislocation 
of  his  bones;  care  was  taken  that  not  one  of  them 
should  be  broken,  (John  xix.  36.)  but  they  were  all 
out  of  joint  by  the  violent  stretching  of  his  body 
upon  the  cross  as  upon  a  rack.  Or  it  may  denote 
the  fear  that  seized  him  in  his  agony  in  the  garden, 
when  he  began  to  be  sore  amazed;  the  effect  of 
wliich  perhaps  was,  (as  sometimes  it  has  been  of 
gieat  fear,  Dan.  v.  6.)  that  the  joints  of  his  loins 
were  loosed,  and  his  knees  smote  one  against  another. 
His  bones  were  put  out  of  joint,  that  he  might  put 
the  wliole  creation  into  joint  again,  which  sin  had 
put  out  of  jnint,  and  might  make  our  broken  bones 
to  rejoice.  (3.)  The  coUiquation  of  his  spirits;  My 
heart  is  like  wasc,  melted  to  receive  the  impressions 
of  God's  wrath  against  the  sins  he  undertook  to  sa- 
tisfy for;  melting  away  like  the  vitals  of  a  dying 
man;  as  this  satisfied  for  the  hardness  of  our  hearts, 
so  the  consideration  of  it  should  help  to  soften  them. 
When  Job  speaks  of  his  inward  trouble,  he  says. 
The  Almighty  makes  my  heart  soft;  (Jobxxiii.  16.) 
and  see  Ps.  Ixviii.  2.  (4.)  The  failing  of  his  natural 
force;  My  strength  is  dried  vp;  so  that  he  became 
parched  and  brittle  like  a  potsherd,  the  radical 
moisture  being  wasted  Ijy  the  fire  of  divine  wrath 
preying  upm  his  spirits.  Who  then  can  stand 
before  God's  anger?  or  who  knows  the  power 
of  it?  If  this  were  done  in  the  green  tree,  what  shall 
be  do7ie  in  the  dry?  (5.)  The  clamminess  of  his 
mouth,  a  usual  symptom  of  approaching  death;  iVfz/ 
tongue  cleaveth  to  viy  jaws;  this  was  fulfilled  both 
in  his  thirst  upon  the  cross,  (John  xix.  28.)  and  in 
his  silence  under  his  sufferings;  for,  as  a  sheep  be- 
fore the  shearers  is  dumb,  so  he  opened  not  his 
mouth,  nor  objected  against  any  thing  done  to  him. 
(6.)  His  giving  up  the  ghost;  "  Thou  hast  brought 
me  to  the  dust  of  death;  I  am  just  ready  to  drop  into 
the  grave;"  for  nothing  less  would  satisfy  divine  jus- 
tice. The  life  of  the  sinner  was  forfeited,  and  there- 
fore the  life  of  the  S  icrifice  must  be  the  ransom  for 
it.  The  sentence  of  death  passed  upon  Adam  was 
thus  expressed:  Unto  dimt  thou  shall  return.  And 
therefore  Christ,  having  an  eye  to  that  sentence  in 
his  ciiedience  to  death,  here  uses  a  like  expression; 
Thou  hast  brought  me  to  the  dust  of  death. 

He  was  stripy:cd;  the  shame  of  nakedness  was  the 
1  inimediate  consequence  of  sin;  and  tlierefore  our 
Lord  Jesus  was  stripped  of  his  clothes  when  he  was 
crucified,  that  he  might  clothe  us  with  the  robe  of 
his  righteousness,  and  that  the  shame  of  our  naked- 
ness might  not  appear.  Now  here  we  are  told, 
(1. )  How  his  body  looked  when  it  was  thus  stripped; 
I  may  tell  all  my  bones,  v.  17.  His  blessed  body 
was  lean  and  emaciated   with  labour,   grief,   and 


156 


PSALMS,  XXII. 


fasting,  during  the  whole  course  of  his  ministry, 
which  made  him  look  as  if  lie  was  near  50  years 
old,  when  he  was  yet  but  33;  as  we  find,  John  viii. 
57.  His  wrinkles  now  witnessed  for  him  that  he 
was  far  from  being  wh;it  he  was  called,  a  gluttonous 
man  and  a  ivine-bibber.  Or,  his  bones  might  be 
numbered,  because  his  body  was  distended  upon 
the  cross,  which  made  it  easy  to  count  his  ribs. 
They  lookandstare  ufton  me;  i.'e.  my  bones  do,  being 
distorted,  and  having  no  flesh  to  cover  tliem,  as  Job 
savs;  \ch.  xvi.  8.)  My  leanness,  rmng^  ufi  in  ?7ie, 
be'areth  witness  to  my  face.  Or,  "The  stunders 
by,  the  passers  bv,  are  amazed  to  see  niy  bones 
start  out  thus;  lind,  instead  of  pitying  nie,  are 
pleased  even  with  such  a  rueful  spectacle."  (2.) 
What  they  did  with  his  clothes,  which  they  took 
from  him;  {y.  18.)  T/iey  fiart  my  garments  among 
them,  to  every  soldier  a  part,  and  ufion  my  vesture, 
the  seamless  coat,  do  they  cast  lots.  This  very 
circumstance  was  exactly  fulfilled,  John  xix.  23, 
24.  And  though  it  was  no  great  instance  of  Christ's 
suffering,  yet  it  is  a  great  instance  of  the  fulfilling 
of  the  scripture  in  him.  Thus  it  was  written,  and 
therefore  thus  it  behoved  Christ  to  suffer.  Let 
this,  therefore,  confirm  our  faith  in  him  as  the  true 
Messiah,  and  inflame  our  love  to  him  as  the  best  of 
friends,  who  loved  us,  and  suffered  all  this  for  us. 

II.  Here  is  Christ  praying,  and  with  that  support- 
ing himself  under  the  burthen  of  his  suffermgs; 
Christ,  in  his  agony,  prayed,  prayed  earnestly, 
prayed  that  the  cup  might  pass  from  him;  when 
the  prince  of  this  world  witli  his  terrors  set  upon 
him,  gajied  ufion  him  as  a  roaring  lion,  he  fell  upon 
the  ground,  and  prayed.  And  of  that  David's  pray- 
ing here  was  a  type.  He  calls  God  his  Strength, 
V.  19.  When  we  cannot  rejoice  in  God  as  our 
Song,  yet  let  us  stay  ourselves  upon  him  as  our 
Strength;  and  take  the  comfort  of  spiritual  sup- 
ports, when  we  cannot  come  at  spiritual  delights. 
He  prays,  1.  That  God  would  be  with  him,  and 
not  set  himself  at  a  distance  from  him;  Be  not  thou 
Jar  from  me,  {v.  11.)  and  again,  v.  19.  "Who- 
ever stands  aloof  from  my  sore.  Lord,  do  not  thou." 
The  nearness  of  trouble  should  quicken  us  to  draw 
near  to  God,  and  then  we  may  hope  that  he  will 
draw  near  to  us.  2.  That  he  would  help  him,  and 
make  haste  to  help  him;  help  him  to  bear  up  under 
his  troubles,  that  he  might  not  fail  nor  be  discour- 
aged, that  he  might  neither  shrink  from  his  under- 
taking, nor  sink  under  it.  And  the  Father  heard 
him  in  that  he  feared,  (Heb.  v.  7.)  and  enabled  him 
to  go  through  with  his  work.  3.  That  he  would 
deliver  him,  and  save  him,  v.  20,  21.  (1.)  Observe 
what  the  jewel  is  which  he  is  in  care  for,  "The 
safety  of  my  soul,  mv  darling,  let  that  be  redeemed 
from  the  power  of  the  grave,  (xlix.  15.)  Father, 
into  thy  hands  I  commit  that,  to  be  conveyed  sate 
to  paradise."  The  psalmist  here  calls  his  soul  his 
darling,  his  only  one,  so  the  word  is;  ''My  soul  is 
my  only  one.  I  ha\  e  but  one  soul  to  take  care  of, 
and  therefore  the  greater  is  my  shame  if  I  neglect 
it;  and  the  greater  will  the  loss  be  if  I  let  it  perish. 
Being  my  only  one,  it  ought  to  be  my  darling,  for 
the  eternal  welfare  of  which  I  ought  to  be  deeply 
concerned.  I  do  not  use  my  soul  as  my  darling, 
unless  I  take  care  to  preserve  it  from  every  thing 
that  would  hurt  it,  and  to  provide  all  necessaries 
for  it,  and  be  entirely  tender  of  its  welfare."  (2.) 
Observe  what  the  danger  is  from  which  he  prays 
to  be  delivered,  from  the  sword,  the  flaming  sword 
of  divine  wrath,  which  turns  every  way.  This  he 
dreaded  more  than  any  thing.  Gen.  iii.  24.  God's 
anger  was  the  wormwood  and  the  gall  in  the  bitter 
cup  that  was  put  into  his  hands;  "O  deliver  my 
soul  from  that.  Lord,  though  I  lose  my  life,  let  me 
not  lose  thy  love.  Save  me  from  the  power  of  the 
dog,  and  fi*om  the  lion's  mouth. "    This  seems  to 


be  meant  of  Satan,  that  old  enemy  who  bruised  the 
heel  of  the  seed  of  the  woman,  the  prince  of  this 
world,  with  whom  he  was  to  engage  in  close  com-  ' 
bat,  and  whom  he  saw  coming,  John  xiv.  30. 
"Lord,  save  me  from  being  overpowered  by  his 
terrors."  He  pleads,  "Thou  hast  formerly  Accra 
me  from  the  horns  of  the  unicorn,"  that  is,  "saved 
me  from  him,  in  answer  to  my  prayer."  Tliis  may 
refer  to  the  victory  Christ  had  obtained  ovtr  S;:tan 
and  his  temptations,  (Matth.  i\. )  when  the  Devil 
left  him  fur  a  season,  (Luke  iv.  13.)  but  now  le- 
turned  in  another  manner  to  attack  him  with  his 
terrors.  "Lord,  thou  gavest  me  the  victcry  then, 
give  it  me  now,  that  I  may  spoil  principalities  and 
powers,  and  cast  out  the  firince  of  this  ivorld."  Has 
God  delivered  ua  fro7n  the  horns  of  the  unicoi~n, 
that  we  be  not  tossed?  Let  that  encourage  us  to 
hope  that  we  shall  be  delivered  from  the  lion's 
mouth,  that  we  be  not  ti)rn.  He  that  has  deliveied, 
doth,  and  will.  This  prayer  of  Christ,  no  doubt, 
was  answered,  for  the  Father  heai-d  him  always. 
And  though  he  did  not  deliver  him  from -death,  yet 
he  suffered  him  not  to  see  corruption,  but,  the 
third  day,  raised  him  out  of  the  dust  o{  death, 
which  was  a  greater  instance  of  God's  favour  to 
him  than  if  he  had  helped  him  down  from  the  cross; 
for  that  would  have  hindered  his  undertaking, 
whereas  his  resurrection  ciowned  it. 

In  singing  this,  we  should  meditate  on  the  suffer- 
ings and  resurrection  of  Christ,  till  we  experience 
in  our  own  souls  the  power  of  his  resurrection  and 
the  fellowship  of  his  suffering. 

22.  I  will  declare  thy  name  unto  my 
brethren :  in  the  midst  of  the  congregation 
will  I  praise  thee.  23.  Ye  that  fear  the 
Lord,  praise  him:  all  ye  the  seed  of  Jacob, 
glorify  him;  and  fear  him,  all  ye  the  seed 
of  Israel.  24.  For  he  hath  not  despised 
nor  abhorred  the  affliction  of  the  afflicted, 
neither  hath  he  hid  his  face  from  him ;  but 
when  he  cried  unto  him,  he  heard.  25.  My 
praise  shall  be.  of  thee  in  the  great  congre- 
gation :  I  will  pay  my  vows  before  them 
that  fear  him.  26.  The  meek  shall  eat  and 
be  satisfied ;  they  shall  praise  the  Lord 
that  seek  him:  your  heart  shall  live  for 
ever.  27.  All  the  ends  of  the  world  shall 
remember,  and  turn  unto  the  Loim  ;  and 
all  the  kindred  of  the  nations  shall  worship 
before  thee.  28.  For  the  kingdom  m  the 
Lord's  ;  and  he  is  the  governor  among  the 
nations.  29.  All  they  that  be  fat  upor, 
earth  shall  eat  and  worship  :  all  tliey  that 
go  down  to  the  dust  shall  bow  b(>fore  liim 
and  none  can  keep  alive  his  own  soul.  3( 
A  seed  shall  serve  him;  it  shall  be  account 
ed  to  the  Lord  for  a  generation.  3L  They 
shall  come,  and  shall  declare  his  righteous- 
ness unto  a  people  that  shall  be  born,  that 
he  hath  done  this. 

The  same  that  began  the  psalm  complaining,  who 
was  no  other  than  Christ  in  his  humiliation,  ends  it 
here  triumphing,  and  it  can  be  no  other  than  Christ 
in  his  exaltation.  And  as  the  first  words  of  the 
complaint  were  used  by  Christ  himself  upon  the 
cross,  so  the  first  words  of  the  triumph  are  express- 
ly applied  to  him,  (Heb.  ii.  12.)  and  are  made  his 
I  own  words;  /  ivill  declare  thy  name  unto  my  brf- 


FSALJVJS,  XXII. 


thrcn,  in  the  midst  of  the  church  will  I  sing  firaise 
-unto  thee.  The  certain  prospect  which  Christ  iuid 
of  the  joy  set  before  him,  not  only  gave  him  a  satis- 
factory answer  to  his  prayers,  but  turned  his  com- 
plaints, into  praises;  he  saw  of  the  travail  of  his  soul, 
and  was  well  satisfied:  witness  that  triumphant 
•word  wherewith  he  breathed  his  last;  It  isjinifihed. 

Five  things  are  here  spoken  of,  the  view  of  which 
were  the  satisfaction  and  triumph  ot  Christ  in  his 
sufferings. 

I.  That  lie  should  have  a  church  in  the  world, 
and  that  those  that  were  given  him  from  eternity 
should,  in  the  fulness  of  time,  be  gathered  in  to  him. 
This  is  implied  here;  that  he  should  see  his  seed, 
Is.1.  liii.  10.  It  pleased  him  to  think,  li.  That  by 
the  declaring  of  God's  name,  by  the  preaching  of 
the  everlasting  gospel  in  its  plainness  and  purity, 
many  should  be  effectucdly  called  to  him,  and  to 
God  by  him.  And,  for  this  end,  ministers  should 
be  employed  to  publish  this  doctrine  to  the  world, 
who  should  be  so  much  his  messengers  and  his 
voice,  that  their  doing  it  should  be  accounted  his 
doing  it;  their  word  is  his,  and  by  them  he  declares 
God's  name.  2.  That  those  who  are  thus  called  in. 
should  be  brought  into  a  very  near  and  dear  rela- 
tion to  him  as  his  brethren;  for  he  is  not  only  not 
ashamed,  but  greatly  well  pleased,  to  call  them  so; 
not  the  believing  Jews  only,  his  countrymen,  but 
those  of  the  Gentiles  also,  who  became  fellow -heirs, 
and  of  the  same  body,  Heb.  ii.  11.  Christ  is  our 
elder  Brother,  who  takes  care  of  us,  and  makes 
provision  for  us,  and  expects  that  our  desire  should 
be  toward  him,  and  that  we  should  be  willing  that 
he  should  rule  over  us.  3.  That  these  his  brethren 
should  be  incorporated  into  a  congregation,  a  great 
congregation;  such  is  the  universal  church, the  whole 
family  that  is  named  from  him,  into  which  all  the  chil- 
dren of  God  that  were  scattered  abroad,  are  collected, 
andin  which  they  fire  united;  (John  xi. 52.  Eph.  i.  10. ) 
and  that  they  should  also  be  incorporated  into  lesser 
societies,  members  of  that  great  body,  many  religious 
assemblies  for  di\  ine  worship,  on  which  the  face  of 
Christianity  should  appear,  and  in  which  the  inter- 
ests of  it  should  be  supported  and  advanced.  4. 
That  these  should  be  accounted  the  seed  of  Jacob 
and  Israel,  v.  23.  That  on  them,  though  Gentiles, 
the  blessing  of  Abraham  might  come,  (Gal.  iii.  14.) 
and  to  them  might  pertain  the  adoption,  the  glory, 
the  covenant,  and  the  service  of  God,  as  much  as 
ever  it  did  to  Israel  according  to  thejlesh,  Rom.  ix. 
4.  Heb.  viii.  10.  The  gospel-church  is  called  the 
Israel  of  God,  Gal.  vi.  16. 

II.  That  God  should  be  greatly  honoured  and 
glorified  in  him  by  that  church.  His  Father's  glory 
was  that  which  he  had  in  his  eye  throughout  his 
whole  undertaking,  (John  xvii.  4.)  particularly  in 
his  sufferings,  which  he  entered  upon  with  this 
solemn  request.  Father,  glorify  thy  name,  John  xii. 
27,  28.     He  foresees  with  pleasure, 

1.  That  God  would  be  glorified  by  the  church 
that  should  be  gathered  to  him;  and  that  for  this 
end  they  should  be  called  and  gathered  in,  that  they 
might  be  unto  God /or  a  name  and  a  praise.  Christ 
by  his  ministers  will  declare  God's  name  to  his  bre- 
thren, as  God's  mouth  to  them,  and  then  by  them, 
as  the  mouth  of  the  congregation  to  God,  will  God's 
name  be  praised.  All  that  fear  the  Lord,  will 
praise  him,  {y.  23.)  even  every  Israelite  indeed, 
see  cxviii.  2- '4. — cxxxv.  19,  20.  The  business 
of  Christians,  particularly  in  their  solemn  religious 
assembhes,  is,  to  praise  and  glorify  God,  with  a 
holy  awe  and  reverence  of  his  majesty;  and  there- 
fore they  that  are  here  called  upon  to  pi'aise  God, 
are  called  upon  to  fear  him. 

2.  That  God  would  be  glorified  in  the  Redeemer 
and  in  his  undertaking.  Therefore  Christ  is  said  to 
firaise  God  in  the  church,  not  only  because  he  is 

Vol.  hi— 2  K 


257 

the  Master  of  the  assemblies  in  which  God  is 
praised,  and  the  Mediator  of  all  the  praises  that  are 
oifered  up  to  God,  but  because  he  is  the  Matter  of 
the  churcli's  praise.  See  Eph.  iii.  21.  All  our 
praises  must  centi-e  in  the  work  of  redemption,  and 
a  great  deal  of  reason  we  liave  to  be  thankful,  (1.) 
Tiiat  Jesus  Christ  was  owned  by  his  Father  in  his 
undertaking,  notwithstanding  the  apprehension  he 
was  sometimes  under  that  his  Father  had  forsaken 
him ;  {y.  24. )  For  he  hath  not  despised  nor  abhorred 
the  affliction  of  the  afflicted  One,  that  is,  of  the  suf- 
fering Redeemer;  but  has  graciously  accepted  it  as 
a  full  satisfaction  for  sin,  and  a  \aluable  considera- 
tion on  which  to  ground  the  grant  of  eternal  life  to 
all  believers.  Though  it  was  offered  for  us  poor 
sinners,  he  did  not  despise  or  abhor  it  for  our  sakes, 
nor  did  he  turn  his  face  from  him  that  offered  it,  as 
Saul  was  angry  with  his  own  son,  because  he  inter- 
ceded for  David,  whom  he  looked  upon  as  his 
enemy.  But  when  he  cried  unto  him,  when  his 
l)lood  cried  for  peace  and  pardon  for  us,  he  heard 
I  him.  This,  as  it  is  the  matter  of  our  rejoicing, 
[  ought  to  be  the  matter  of  our  thanksgiving.  Those 
who  have  thought  their  prayers  slighted  and  un- 
heard, if  they  continue  to  pray  and  wait,  will  find 
they  have  not  sought  in  vain.  (2.)  That  he  him- 
self will  go  on  with  his  undertaking,  and  complete 
it.  Christ  says,  I  will  pay  my  vows,  v.  25.  Having 
engaged  to  bring  many  sons  to  glory,  he  will  per- 
form his  engagement  to  the  utmost,  and  will  lose 
none. 

III.  That  all  humble  gracious  souls  should  have 
a  full  satisfaction  and  happiness  in  him,  v.  26.  It 
comforted  the  Lord  Jesus  in  his  sufferings,  that  in 
and  through  him  all  true  believers  should  have 
everlasting  consolation.  1.  The  poor  in  spirit 
shall  be  rich  in  blessings,  spiritual  blessings;  the 
hungry  shall  be  filled  with  good  things.  Christ's 
sacrificebeing  accepted,  the  saints  shall  feast  upon 
the  sacrifice,  as,  under  the  law,  upon  the  peace- 
offerings,  and  so  partake  of  the  altar;  The  tneek 
shall  eat  and  be  satisfied;  eat  of  the  bread  of  life, 
feed  with  an  appetite  upon  the  doctrine  of  Clirist's 
mediation,  which  is  meat  and  drink  to  the  soul  that 
knows  its  own  nature  and  case.  They  that  hunger 
and  thirst  after  righteousness  in  Christ,  shall  have 
all  they  can  desire  to  satisfy  them  and  make  them 
easy,  and  shall  not  labour,  as  they  have  done,  for 
that  which  satisfies  not.  2.  They  that  are  much  in 
praying,  shall  be  much  in  thanksgi\ing;  They  shall 
firaise  the  Lord,  that  seek  him,  because  through 
Christ  they  are  sure  of  finding  him;  in  the  hopes 
of  which  they  ha\e  reason  to  praise  him,  even 
while  they  are  seeking  him;  and  the  more  earnest 
they  are  in  seeking  him,  the  more  will  their  hearts 
be  enlarged  in  his  praises  when  they  have  found 
him.  3.  The  souls  that  are  devoted  to  him  shall  be 
for  ever  happy  with  him;  "  Your  heart  shall  live 
for  ever.  Yours  that  are  meek,  that  are  satisfied 
in  Christ,  that  continue  to  seek  God;  whatever  be- 
comes of  your  bodies,  your  hearts  shall  live  for 
ever;  the  graces  and  comforts  you  have  shall  be 
perfected  in  everlasting  life.  Christ  has  said.  Be- 
cause I  live,  ye  shall  live  also;  (John  xiv.  19.)  and, 
therefore,  that  life  shall  be  as  sure,  and  as  long,  as 
his." 

IV.  That  the  church  of  Christ,  and  with  it  the 
kingdom  of  God  among  men,  should  extend  itself  to 
all  corners  of  the  earth,  and  should  take  in  all  sorts 
of  people. 

1.  That  it  should  reach  far,  v.  27,  28.  That, 
whereas  the  Jews  had  long  been  the  only  professing 
people  of  God,  now,  all  the  ends  of  the  world 
should  come  into  the  church,  and,  the  partition- 
wall  being  taking  down,  the  Gentiles  should  be 
taken  in.  It  is  here  prophesied,  (1.)  That  they 
should  be  converted,  they  shall  remember,  and  turn 


258 


PSALMS,  XXIII. 


to  the  Lord.  Note,  Serious  reflection  is  the  first 
step,  and  a  good  step  it  is,  toward  true  conversion. 
We  must  consider,  and  turn.  The  prodigal  came 
first  to  himself,  and  then  to  his  fathe)-.  (2.)  That 
then  they  should  be  admitted  into  communion  with 
God,  and  with  the  assemblies  that  serve  him;  They 
shall  ivorshi/i  brfore  thee,  for  in  evei-y  filace  incense 
shall  be  offered  to  God,  Mai.  i.  11.  Isa.  Ixvi.  23. 
Those  that  turn  to  God  will  make  conscience  of 
worshipping  before  him.  And  good  reason  there  is 
why  all  the  kindreds  of  the  nations  should  do  ho- 
mage to  (iod,  for,  (x'.  28.)  The  kingdom  is  the 
Lord's;  his,  and  his  only,  is  the  universal  monarchy. 
[1.]  The  kingdom  of  nature  is  the  Lord  Jehovah's, 
and  his  providence  rules  among  the  nations,  and 
upon  that  account  we  are  bound  to  worship  him. 
So  that  the  design  of  the  Christian  religion  is  to  re- 
vive natural  religion,  and  its  principles  and  laws. 
Christ  died  to  bring  us  to  God,  the  God  that  made 
us,  from  whom  we  had  revolted,  and  to  reduce  us 
to  our  native  allegiance.  [2.]  The  kingdom  of 
grace  is  the  Lord  Christ's,  and  he,  as  Mediator,  is 
appointed  Governor  among  the  nations;  Head  over 
all  things  to  his  church.  Let  every  tongue  thei'e- 
fore  confess  that  he  is  Lord. 

2.  That  it  should  include  many  of  different  ranks, 
V.  29.  High  and  low,  rich  and  poor,  bond  and  free, 
meet  in  Christ.  (1.)  Christ  shall  have  the  homage 
of  many  of  the  great  ones,  they  that  be  fat  upon  the 
earth,  that  live  in  pomp  and  power,  they  shall  eat 
and  worship;  even  they  that  fare  deliciously,  when 
they  have  eaten  and  are  full,  shall  bless  the  Lord 
their  God  for  their  plenty  and  prosperity.  (2.) 
The  poor  also  shall  receive  his  gospel.  Those  that 
go  down  to  the  dust,  that  sit  in  the  dust,  (cxiii.  7. ) 
that  can  scarcely  keep  life  and  soul  together,  they 
shall  bow  before  the  Lord  Jesus,  who  reckons  it  his 
honour  to  be  the  poor  man's  King,  (Ixxii.  12.)  and 
whose  pi-otection  does,  in  a  special  manner,  draw 
their  allegiance.  Or  this  may  be  understood,  in 
general,  of  dying  men,  whether  poor  or  rich.  See 
then  what  is  our  condition — we  are  going  down  to 
the  dust  to  which  we  are  sentenced,  and  where 
shortly  we  must  make  our  bed.  Nor  can  we  keep 
alive  our  own  souls;  we  cannot  secure  our  own  na- 
tural life  long,  nor  can  we  be  the  authors  of  our 
own  spiritual  and  eternal  life.  It  is  therefore  our 
great  interest,  as  well  as  duty,  to  bow  before  the 
Lord  Jesus,  to  give  up  ourselves  to  him  to  be  his 
subjects  and  worshippers;  for  this  is  the  only  way, 
and  it  is  a  sure  way,  to  secure  our  happiness  when 
we  go  down  to  the  dust.  Seeing  we  cannot  keep 
alive  our  own  souls,  it  is  our  wisdom,  by  an  obedient 
Tiith,  to  commit  our  souls  to  Jesus  Christ,  who  is 
able  to  save  them,  and  keep  them  alive,  for  ever. 

V.  That  the  church  of  Christ,  and  with  it  the 
kingdom  of  God  among  men,  shall  continue  to  the 
end,  through  all  the  ages  of  time.  Mankind  is  kejjt 
up  in  a  succession  of  generations;  so  that  there  is 
always  a  generation  passing  away,  and  a  generation 
coming  up.  Now,  as  Christ  shall  have  honour  from 
that  which  is  passing  away  and  leaving  the  world, 
{v.  29.  they  that  go  down  to  the  dust  shall  bow  be- 
fore him,  and  it  is  good  to  die  bowing  before  Christ; 
blessed  are  the  dead  who  thus  die  in  the  Lord,)  so 
he  shall  have  honour  from  that  which  is  rising  up, 
and  setting  out,  in  the  world,  v.  30.     Observe, 

1.  Their  application  to  Christ;  A  seed  shall  serve 
him,  shall  keep  up  the  solemn  worship  of  him,  and 
profess  and  practise  obedience  to  him  as  their  Mas- 
ter ^nd  Lord.  Note,  God  will  have  a  church  in  the 
world,  to  the  end  of  time;  and,  in  order  to  that, 
there  shall  be  a  succession  of  professing  Cliristians 
and  gospel  ministers,  from  generation  to  generation. 
J  seed  shall  serve  him;  there  shall  be  a  remnant, 
more  or  less,  to  whom  shall  pertain  the  service  of 
God,  and  to  whom  God  will  give  gfacc  to  serve 


him:  perhaps  not  the  seed  of  the  same  persons,  for 
gr.ice  does  not  run  in  a  blood;  he  does  not  say  their 
sttd,  but  a  seed;  perhaps  but  few,  yet  enough  to 
pieserve  the  entail. 

2.  Chi  ist's  acknowledgment  of  them;  Th'ey  shah 
be  acconntid  to  him  for  u  generation;  he  will  be 
the  same  to  them  that  he  was  to  those  who  went 
before  thcn»;  his  kindness  to  his  friends  shall  not 
die  wita  them,  but  shall  be  drawn  out  to  their  heirs 
and  successors,  and  instead  of  the  fathers  shall  be 
the  children,  whom  all  shall  acknowledge  to  be  a 
seed  that  the  Lord  hath  blessed,  Isa.  Ixi.  9. — Ixv. 
23.  The  generation  of  the  righteous,  God  will 
graciously  own  as  his  treasure,  his  children. 

3.  Their  agency  for  him;  {v.  31.)  They  shall 
come,  sluiU  rise  up  in  their  day,  not  only  to  keep  up 
the  \  irtue  of  the  generation  that  is  past,  and  to  do 
the  work  of  their  own  generation,  but  to  serve  the 
honour  of  Christ,  and  the  welfare  of  souls,  in  the 
generations  to  come;  they  shall  transmit  to  them 
the  gospel  of  Christ  (that  sacred  deposit)  pure  and 
entire,  e\  en  to  a  people  that  shall  be  born  hereaf- 
ter; to  them  they  shall  declare  two  things,  (1.) 
That  there  is  an  everlasting  righteousness,  which 
Jesus  Christ  has  brought  in.  This  righteousness  of 
his,  and  not  any  of  our  own,  they  shall  declare  to 
be  the  foundation  of  all  our  hopes,  and  the  fountain 
of  all  our  joys.  See  Rom.  i.  16,  17.  (2.)  That  the 
work  of  our  redemption,  by  Christ,  is  the  Lord's 
own  doing,  (cxviii.  23. )  and  no  contrivance  of  our's. 
We  must  declare  to  our  children,  that  God  has 
done  this;  it  is  his  wisdom  in  a  mystery,  it  is  his 
arm  revealed. 

In  singing  this,  we  must  triumph  in  the  name  of 
Christ,  as  above  every  name;  must  give  him  honour 
ourselves;  rejoice  in  the  honours  others  do  him,  and 
in  the  assurance  we  have  that  there  shall  be  a  peo- 
ple praising  him  on  earth,  when  we  are  praising 
him  in  heaven. 

PSALM  XXIIL 

Many  of  David's  psalms  are  full  of  complaints,  but  this  is 
full  of  comforts,  and  the  expressions  of  delight  in  God's 
great  goodness,  and  dependence  upon  him.  It  is  a  psalm 
which  has  been  sung  by  good  Christians,  and  will  be 
while  the  world  stands,  with  a  great  deal  of  pleasure  and 
satisfaction.  I.  The  psalmist  here  claims  relation  to 
God  as  his  Shepherd,  v,  1.  II.  He  recounts  his  expe- 
rience of  the  kind  things  God  had  done  for  him  as  his 
Shepherd,  v.  2,  3,  5.  III.  Hence  he  infers,  That  he 
should  want  no  good;  (v.  1.)  That  he  needed  to  fear  no 
evil;  (v.  4)  That  God  would  never  leave  or  forsake  him 
in  a  way  of  mercy ;  and  therefore  he  resolves  never  to  leave 
or  forsake  God  in  away  of  duty,  v.  6.  In  this,  he  has  cer- 
tainly an  eye,  not  only  to  the  blessings  of  God's  provi- 
dence, which  made  his  outward  condition  prosperous, 
but  to  the  communications  of  God's  grace,  received  by 
a  lively  faith,  and  returned  in  a  warm  devotion,  which 
filled  his  soul  with  joy  unspeakable.  And  as  in  the  fore- 
going psalm  he  represented  Christ  dying  for  his  sheep, 
so  here  he  represents  Christians  receiving  the  benefit  of 
all  the  care  and  tenderness  of  that  great  and  good  Shep- 
herd. 

A  Psalm  of  David. 

l.rr^HE  Lord  is  my  shepherd;  I  shall 
JL  not  want.  2.  He  maketh  me  to 
lie  down  in  green  pastures:  he  leadeth  me 
beside  the  still  waters.  3.  He  restoreth 
my  soul :  he  leadeth  me  in  the  paths  of 
righteousness  for  his  name's  sake.  4.  Yea, 
though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil :  for 
thou  art  with  me ;  thy  rod  and  thy  staff 
they  comfort  me.  5.  Thou  preparest  a 
table  before  me  in  the  presence  of  mine 
enemies :  thou  anointest  my  head  with  oil , 


PSALMS,  XXIIl. 


259 


my  cup  runneth  over.  6.  Surely  goodness 
and  mercy  shall  follow  me  all  the  days  of 
my  life,  and  X  will  dwell  in  the  house  of 
the  Lord  for  ever. 


From  three  \  ery  comfortable  premises,  David,  in 
this  psalm,  draws  three  very  comfortable  conclu- 
sions, and  teaches  us  to  do  so  too.  We  are  sa\ed 
by  hope,  and  therefore  that  hope  will  not  make  us 
ashamed,  because  it  is  well-grounded.  It  is  the 
duty  of  Christians  to  encourage  themselves  in  the 
Lord  their  God;  and  we  are  here  directed  to  take 
that  encouragement  both  from  the  relation  wherein 
he  stands  to  us,  and  from  the  experience  we  ha\e 
had  of  his  goodness,  according  to  that  relation. 

I.  From  God's  being  his  Shepherd,  he  infers  that 
he  shall  not  want  any  thing  that  is  good  for  him,  v. 

I.  See  here, 

1.  The  great  care  that  God  takes  of  belie\ers;  he 
is  their  Shepherd,  and  they  may  call  him  so.  Time 
was,  when  David  was  himself  a  shepherd;  he  was 
taken  from  following  the  ewes  great  with  young, 
(Ixxviii.  70,  71.)  and  so  he  knew  by  experience  the 
cares  and  tender  affections  of  a  good  shepherd,  toward 
his  flock.  He  remembered  what  need  they  had  of  a 
shepherd,  and  what  a  kindness  it  was.  to  them  to 
have  one  that  was  skilful  and  faithful;  he  once  ven- 
tured his  life  to  rescue  a  lamb.  By  this  therefore 
he  illustrates  God's  care  of  his  people;  and  to  this 
our  Saviour  seems  to  refer,  when  he  says,  I  am  the 
Shepherd  of  the  sheep;  the  good  Shepherd,  John  x. 

I I.  He  that  is  the  Shepherd  of  Israel,  of  the  whole 
church  in  general,  (Ixxx.  1.)  is  the  Shepherd  of 
every  particular  believer;  the  meanest  is  not  below 
his  cognizance,  Isa.  xl.  11.  He  takes  them  into 
his  fold,  and  then  takes  care  of  them,  protects  them, 
and  provides  for  them,  Avith  more  care  and  constan- 
cy than  a  shepherd  can,  that  makes  it  his  business 
to  keep  the  flock.  If  God  be  as  a  Shepherd  to  us, 
we  must  be  as  sheep,  inofl^ensive,  meek,  and  quiet, 
silent  before  the  shearers,  nay,  and  before  the 
butcher  too,  useful  and  sociable;  we  must  know  the 
Shepherd's  voice,  and  follow  him. 

2.  The  great  confidence  which  believers  have  in 
God;  "If  the  Lord  is  my  Shepherd,  my  Feeder,  I 
mav  conclude  I  shall  not  want  any  thing  that  is 
really  necessary  and  good  for  me."  If  David  pen- 
ned this  psalm  before  his  coming  to  the  crown,  though 
destined  to  it,  he  had  as  much  reason  to  fear  want- 
ing as  any  man.  Once  he  sent  his  men  a-begging 
for  him  to  Nabal,  and  another  time  went  himself 
a-begging  to  Ahinielech;  and  yet,  when  he  considers 
that  God  is  his  Shepherd,  he  can  boldly  say,  I  shall 
not  ivant.  Let  not  those  fear  starving  that  are  at 
God's  finding,  and  have  him  for  their  Feeder. 
More  is  implied  than  is  expressed;  not  only,  I  shall 
not  want,  but,  "I  shall  be  supplied  with  whatever 
I  need;  and  if  I  have  not  every  thing  I  desire,  I 
may  conclude  it  is  either  not  fit  for  me,  or  not  good 
for  me,  or  I  shall  have  it  in  due  time. " 

II.  From  his  performing  the  office  of  a  good  Shep- 
herd to  him,  he  infers  that  he  needs  not  fear  any 
evil  in  the  greatest  dangers  and  difficulties  he  could 
be  in,  v.  2-  -4.  He  experiences  the  benefit  of  God's 
presence  with  him,  and  care  of  him  now,  and  there- 
fore expects  the  benefit  of  them  when  he  most  needs 
it.     See  here, 

1.  The  comforts  of  a  living  saint:  God  is  his 
Shepherd,  and  his  God;  all-sufficient  to  all  intents 
and  purposes;  David  found  him  so,  and  so  have  we. 
See  the  happiness  of  the  saints,  as  the  sheep  of 
God's  pasture. 

(1.)  They  are  well-pleased,  well-laid;  He  mak- 
eth  me  to  lie  down  in  green  pastures.  We  have  the 
supports  and  comforts  of  this  life  from  God's  good 
hand^  our  dailv  bread  from  him  as  our  Father. 


The  greatest  abundance  is  but  a  dry  pasture  to  a 
wicked  man,  who  relishes  that  only  in  it  which 
pleases  the  senses;  but  to  a  godly  man,  who  tastes 
the  goodness  of  God  in  all  his  enjoyments,  and  by 
faith  relishes  that,  though  he  has  but  little  of  the 
world,  it  is  a  green  pasture,  xxxvii.  16.  Prov.  xv. 
16,  17.  God's  ordinances  are  the  green  pastures  in 
which  food  is  provided  for  all  believers;  the  word 
of  life  is  the  nourishment  of  the  new  man.  It  is 
milk  for  babes,  pasture  for  the  sheep,  never  barren, 
never  eaten  bare,  never  parched,  but  always  a 
green  pasture  for  faith  to  feed  in.  God  makes  hi« 
saints  to  lie  down;  he  gives  them  quiet  and  content- 
ment in  their  own  minds,  whatever  their  lot  is; 
their  souls  dwell  at  ease  in  him,  and  that  makes 
every  pasture  green.  Are  we  blessed  with  the  green 
pastures  of  the  ordinances?  Let  us  not  think  it  enough 
to  pass  through  them,  but  let  us  lie  down  in  them, 
abide  in  them:  this  is  my  rest  for  ever.  It  is  by  a 
constancy  of  the  means  of  grace  that  the  soul  is  fed. 

(2.)  They  are  well-guided,  well-led;  the  Shep- 
herd of  Israel  guides  Joseph  like  a  flock;  and  every 
believer  is  under  the  same  guidance.  He  leadeth 
me  beside  the  still  waters.  Those  that  feed  on  God's 
goodness  must  follow  his  direction;  he  leads  them 
by  his  providence,  by  his  word,  by  his  Spirit;  dis- 
poses their  affairs  for  the  best,  according  to  his 
counsel;  disposes  their  affections  and  actions  ac- 
cording to  his  command;  directs  their  eye,  their 
way,  and  their  heart,  into  his  love.  The  still  wa- 
ters, by  which  he  leads  them,  yield  them,  not  only 
a  pleasant  prospect,  but  many  a  cooling  draught, 
many  a  reviving  cordial,  when  they  are  thit-sty  and 
weary.  God  provides  for  his  people,  not  only  food 
and  rest,  but  refreshment  also  and  pleasure.  The 
consolations  of  God,  the  joys  of  the  Holy  Ghost, 
are  these  still  waters  by  which  the  saints  are  led; 
streams  which  flow  from  the  fountain  of  living  wa- 
ters, and  make  glad  the  city  of  our  God.  God 
leads  his  peo])le,  not  to  the  standing  waters  which 
corrupt  and  gather  filth,  nor  to  the  troubled  sea, 
nor  to  the  rapid  rolling  floods,  but  to  the  silent  purl- 
ing waters;  for  the  still,  but  running,  waters,  agree 
best  with  those  spirits  that  flow  out  toward  God, 
and  yet  do  it  silently.  The  divine  guidance  they 
are  under  is  stripped  of  its  metaphor,  (v.  3.)  He 
leadeth  me  in  the  paths  of  righteousness,  in  the  way 
of  my  dutv;  in  that  he  instructs  me  by  his  word, 
and  directs  me  by  conscience  and  providence. 
These  are  the  paths  in  which  all  the  saints  desire 
to  be  led  and  kept,  and  never  to  turn  aside  out  of 
them.  And  those  only  are  led  by  the  still  waters 
of  comfort  that  walk  in  the  paths  of  righteousness. 
The  way  of  duty  is  the  truly  pleasant  way.  It  is 
the  work  of  righteousness  that  is  peace.  In  these 
paths  we  cannot  walk,  unless  God  both  lead  us  into 
them,  and  lead  us  in  them. 

(3.)  They  are  well-helped  when  any  thing  ails 
them;  He  restoreth  my  soul,  [1.]  "He  reduces  me 
when  I  wander. "  No  creature  will  lose  itself  soon- 
er than  a  sheep,  so  apt  it  is  to  go  astray,  and  then 
so  un;ipt  to  find  the  way  back.  The  best  saints  are 
sensible  of  their  proneness  to  go  astray  like  lost 
sheep;  (cxix.  176.)  they  miss  their  way,  and  turn 
aside  into  by-piths;  but  when  God  shows  them  their 
error,  gives  them  repentance,  and  brings  them  back 
to  their  duty  again,  he  restores  the  soul;  and  if  he 
did  not  do  so,  they  woidd  wander  endlessly,  and  be 
undone.  When,  after  one  sin,  David's  heart  smote 
him,  and,  after  another,  Nathan  was  sent  to  tell 
him.  Thou  art  the  man,  God  restored  his  soul. 
Though  God  may  suffer  his  people  to  fall  into  sin, 
he  will  not  suffer  them  to  lie  still  in  it.  [2.]  "He 
recovers  me  when  I  am  sick,  and  revives  me  when 
I  am  faint,  and  so  restores  the  soul  which  was  ready 
to  depart."  He  is  the  Lord  our  God  that  heals  us, 
Exod.  XV.  26.     Many  a  time  we  had  fainted,  un- 


260. 


PSALMS,  XXIII. 


less  we  had  believed;  and  It  was  the  good  Shepherd 
that  kept  us  from  fainting. 

2.  See  here  the  courage  of  a  dying  saint;  {v.  4.) 
"  Having  liad  such  experience  of  God's  goiulness  to 
me  all  my  days,  in  six  troubles  and  in  seven,  1  will 
never  distrust  him,  no,  not  in  the  last  extremity; 
the  rather,  because  all  he  has  done  f  n-  me  hitherto, 
was  not  for  any  merit  or  desert  of  mine,  but  purely 
for  his  name's  sake,  in  pursumce  of  his  word,  in 
performance  of  his  promise,  and  for  the  glory  of  his 
own  attributes,  and  relations  to  his  people.  That 
name  therefore  shall  still  be  my  strong  tower,  and 
shall  assure  me,  that  he  who  has  led  me,  and  fed 
me,  all  my  life  long,  will  not  leave  me  at  last." 

Here  is,  (l.)Imminentdangersupposed;  "T/ioug/i 
I  walk  through  the  -valley  of  the  ahadoiv  of  death, 
though  I  am  m  peril  of  death,  though  in  the  niidst 
of  dangers,  deep  as  a  valley,  dark  as  a  shadow,  ;ind 
dreadful  as  death  itself,"  or  rather,  "though  I  am 
under  the  arrests  of  death,  have  received  the  sen- 
tence of  death  within  myself,  and  ha\e  all  the  rea- 
son in  the  world  to  look  upon  myself  as  a  dying  m;m, 
yet  I  am  easy."  Those  that  are  sick,  those  tliat 
are  old,  have  reason  to  look  upon  themselves  as  in 
the  valley  of  the  shadow  of  death.  Here  is  one 
word  indeed  which  sounds  terrible;  it  is  death, 
which  we  must  all  count  upon;  there  is  no  discharge 
in  that  war.  But,  even  in  the  supposition  nf  the 
distress,  there  are  four  words  which  lessen  the  ter- 
ror. It  is  death  indeed  that  is  before  us;  but,  [1.] 
It  is  but  the  shadow  of  death,  there  is  no  substantial 
e\'il  in  it;  the  shadow  of  a  seipent  will  not  sting, 
nor  the  shadow  of  a  sword  kill.  [2.]  It  is  the  val- 
ley of  the  shadow,  deep  indeed,  and  dark,  and  dirty; 
but  the  valleys  are  fruitful,  and  so  is  death  itself 
fruitful  of  comforts  to  God's  people.  [3.]  It  is  but 
a  ivalk  in  this  valley,  a  gentle  pleasant  walk:  the 
wicked  are  chased  out  of  the  world,  and  their  souls 
are  required;  but  the  saints  take  a  walk  to  another 
world  as  cheerfully  as  they  take  their  leave  of  this. 
[4.]  It  is  a  walk  through  it;  they  shall  not  be  lost 
in  this  valley,  but  get  safe  to  the  mountain  of  spices 
on  the  other  side  of  it. 

(2.)  This  danger  made  light  of,  and  triumphed 
over,  upon  good  grounds.  Death  is  a  king  of  ter- 
rors, but  not  to  the  sheep  of  Christ;  they  tremble 
at  it  no  more  than  'sheep  do  that  are  appointed  for 
the  slaughter.  "Even  in  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil,  none  of  these  things 
move  me."  Note,  A  child  of  Ciod  may  meet  the 
messengers  of  death,  and  receive  its  summons  with 
a  holy  security  and  serenity  of  mind.  The  sucking 
child  may  play  upon  the  hole  of  this  asp;  and  the 
weaned  child,  that,  through  grace,  is  weaned  from 
this  world,  mav  put  his  hand  upon  this  cockatrice's 
den,  bidding  a  holy  defiance  to  death,  as  Paul,  O 
death,  where  is  thy  stingY  And  there  is  ground 
enough  for  this  confidence,  [1.]  Because  there  is 
no  evil  in  it  to  a  child  of  God;  death  cannot  sepa- 
rate us  from  the  love  of  God,  and  therefore  it  can 
do  us  no  real  harm ;  it  kills  the  body,  but  cannot 
touch  the  soul.  Why  should  it  be  dreadful,  when 
there  is  nothing  in  it  hurtful?  [2.]  Because  the 
saints  have  God's  gracious  pi-esence  with  them  in 
their  dying  moments;  he  is  then  at  their  right  hand, 
and  therefore  why  should  they  be  moved?  I'he 
good  Shepherd  will  not  only  conduct,  but  convoy, 
his  shee])  through  this  valley,  where  they  are  in 
dangler  of  being  set  upon  by  the  beasts  of  prey,  the 
evenmg- wolves:  he  will  not  only  convoy  them,  but 
comfort,  them  then  when  they  need  most  comfort. 
His  presence  shall  comfort  them;  Thou  art  with 
me.  His  Word  and  Spirit  shall  comfort  them;  his 
rod  and  staff,  alluding  to  the  shepherd's  crook,  or 
the  rod  under  which  the  sheep  passed  when  thev 
were  counted,  (Lev.  xxvii.  32.)  or  the  staff  with 
which  the  shepherds  drove  away  the  dogs  that 


would  scatter  or  worry  the  sheep.  It  is  a  comfort 
to  the  siiints,  wlien  tliey  come  to  die,  that  God 
t.^kes  cogniz  loce  of  them;  (he  knowS  them  that  are 
his;)  that  l:e  will  rebuke  the  enemy;  that  he  will 
guide  them  with  his  rod,  and  sustain  them  with  his 
staff.  The  gcsi)el  is  called  the  rod  of  Christ's 
strength;  (ex.  2.)  and  there  is  enough  in  that  to 
comfort  the  saints  when  they  come  to  die,  and  un- 
derneath them  are  tlie  everlasting  arms. 

111.  From  the  g(.cd  gifts  of  God's  bounty  to  him 
now,  he  infers  the  c(instancy  and  perpetuity  of  his 
mercy,  v.  5,  6.     W'here  we  may  observe, 

1.  How  highly  he  magnifies  God's  giaciousvouch- 
safementsto  him;  {v.  5.)  "  IViou  /ire/iarest  a  table 
biforc  me;  thou  hast  provided  for  me  all  things  per- 
taining both  to  life  and  godliness,  all  things  requi- 
site both  fur  body  and  soul,  for  time  and  eternity;" 
such  a  bountiful  Benefactor  is  God  to  all  his  people; 
and  it  becomes  them  abvmdantly  to  utter  his  great 
goodness,  as  David  here,  who  acknowledges,  (1.) 
That  he  had  food  convenient;  a  table  spread,  acun 
filled,  meat  for  his  hunger,  drink  for  his  thirst.  (2.) 
That  he  had  it  carefully  and  readily  pro\  ided  for 
him;  his  table  was  not  spread  with  any  thing  that 
came  next  to  hand;  but  prepared,  and  prepared 
before  him.  (3.)  That  he  was  not  stinted,  was  not 
straitened,  but  had  abundance;  "  iV/t/  cufi  runs 
over;  enough  for  myself,  and  my  friends  too."  (4.) 
That  he  had  not  only  for  necessitv,  but  for  orna- 
ment and  delight;  Thou  anointest  my  head  with  oil. 
Samuel  anointed  him  king,  which  was  a  certain 
pledge  of  further  favour;  but  this  is  rather  an  in- 
stance of  the  plenty  with  which  God  had  blessed  him, 
or  an  allusion  to  ttie  extraordinary  entertainment  of 
special  fnends,  whose  heads  they  anointed  with  oil, 
Luke  vii.  46.  Nay,  some  think,  he  still  looks 
upon  himself  as  a  sheep,  but  such  a  one  as  the  poor 
man's  ewe-lamb,  (2  Sam.  xii.  3.)  that  did  eat  cf  his 
own  meat,  and  drink  of  his  own  cup,  and  lay  in  his 
bosom;  not  only  thus  nobly,  but  thus  tenderly,  are 
the  children  of  God  looked  after.  Plentiful  provi- 
sion is  made  for  their  bodies,  for  their  souls;  for  the 
life  that  now  is,  and  for  that  which  is  to  come.  If 
Providence  do  not  bestow  upon  us  thus  plentifully 
for  our  natural  life,  it  is  our  own  fault  if  it  he  not 
made  up  to  us  in  spiritual  blessings. 

2.  How  confidently  he  counts  upon  the  continu- 
ance of  God's  favours;  {y.  6.)  he  had  said,  (7'.  1.) 
/  shall  not  want;  but  now  he  speaks  more  positive- 
ly, more  comjirehensively;  Surely  c;oodne.'is  and 
mercy  shall  follow  me  all  the  days  of  my  Ufe.  His 
hope  rises,  and  his  faith  is  strengthened,  bv  being 
exercised.  Observe,  (1.)  What  he  promises  him- 
self— goodness  and  mercy,  all  the  streams  of  it, 
flowing  from  the  fountain;  pardoning  mercy,  protec*^- 
ing  mercy,  sustaining,  supplying,  mcrcv.  (2.)  The 
manner  of  thecon\  eyance  of  it;  It  shall /b//ow  me, 
as  the  water  out  of  the  rock  followed  the  camp  of 
Israel  through  the  wilderness;  it  shall  follow  into  all 
places  and  all  conditions,  shall  be  always  ready. 
(3.)  The  continuance  of  it;  It  shall  follow  me  all 
my  life  long,  even  to  the  last;  for  whom  God  loves, 
he  loves  to  the  end.  (4.)  The  constancy  of  it;  ..dll 
the  days  of  my  ife,  as  duly  as  the  day  comes;  it 
shall  be  new  every  morning,  (Lam.  iii.  22,  23.) 
like  the  manna  that  was  given  to  the  Israehtes 
daily.  (5.)  The  certainty  of  it;  ."?z/rf/i/ it  shall.  It 
is  as  sure  as  the  promise  of  the  God  of  truth  cnn 
make  it;  and  we  know  whom  we  have  believed. 
(6.)  Here  is  a  prospect  of  the  perfection  of  bliss  in 
the  future  state.  00  some  take  the  latter  clause; 
"  Goodness  and  mercy  having  followed  me  all  the 
days  of  my  life  on  this  earth,  when  that  is  ended,  I 
shall  remove  to  a  better  world,  to  dwell  in  the 
house  of  the  Lord  for  ever,  in  our  Father's  house 
above,  where  there  are  many  mansions.  JVith  what 
I  have,  I  am  fileased  much;  with  what  J  hofie  for. 


PSALMS,  XXIV. 


261 


more."    All  this,  and  heaven  too!     Then  we  serve 
a  good  Master. 

3.  How  resolutely  he  determines  to  cleave  to 
God  and  to  his  duty.  We  read  the  last  clause  as 
Da\  id's  covenant  with  God;  "  /  ivill  dive II  in  the 
house  of  the  Lord  for  ever,  (as  long  as  I  live,)  and  I 
will  praise  him  while  I  liave  any  being."  We  must 
dwell  in  his  house  as  servants,  that  desired  to  ha\e 
their  ears  bored  to  his  door-post,  to  seive  him  for 
ever.  If  God's  goodness  to  us  be  like  the  morning- 
light,  which  shines  more  and  more  to  the  perfect 
day;  let  not  ours  to  him  be  like  the  morning-cloud, 
and  the  early  dew  that  passeth  away.  Those  that 
would  be  satisfied  with  the  fatness  of  God's  house, 
nmst  keep  close  to  the  duties  of  it. 

PSALM  XXIV. 

This  psalm  is  concerning  the  kingdom  of  Jesus  Christ;  I.  His 
providential  kingdom,  hy  which  he  rules  the  world,  v.  I, 
2.  II.  The  kingdom  of  his  grace,  by  which  he  rules  in 
his  church.  1.  Concerning  the  subjects  of  that  kingdom; 
their  character,  (v.  4,  G.)  their  charter,  v.  5.  2.  Con- 
cerning the  King  of  that  kingdom;  and  a  summons  to  all 
to  give  him  admission,  v.  7.  .  10.  It  is  supposed  that  the 
psalm  was  penned  upon  occasion  of  David's  bringing  up 
the  ark  to  the  place  prepared  for  it;  and  that  the  inten- 
tion of  it,  was,  to  lead  the  people  above  the  pomp  of  ex- 
ternal ceremonies  to  a  holy  life  and  faith  in  Christ,  of 
whom  the  ark  was  a  type. 

A  fisalm  of  David. 

1.  np<HE  earth  is  the  Lord's,  and  the  ful- 
JL  ness  thereof;  the  world,  and  they 
that  dwell  therein ;  2.  For  he  hath  founded 
it  upon  the  seas,  and  established  it  upon  the 
floods. 

Here  is,  I.  God's  absolute  propriety  in  this  part 
of  the  creation,  where  our  lot  is  cast,  -v.  1.  We 
are  not  to  think  that  the  heavens,  even  the  heavens 
only,  are  the  Lord's,  and  the  numerous  and  bright 
inhabitants  of  the  upper  world,  and  that  this  earth, 
being  so  small  and  inconsiderable  a  part  of  the  cre- 
ation, and  at  such  a  distance  from  the  royal  palace 
above,  is  neglected,  and  that  he  claims  no  interest 
in  it.  No,  even  the  earth  is  his,  and  this  lower 
world;  and  though  he  has  prepared  the  throne  of 
his  glory  in  the  heavens,  yet  his  kingdom  rules 
over  all,  and  even  the  worms  of  this  earth  are  not 
below  his  cognizance,  nor  from  under  his  dominion. 

(1. )  When  God  gave  the  earth  to  the  children  of 
men,  he  still  reserved  to  himself  the  property,  and 
only  let  it  out  to  them  as  tenants,  or  usufructuaries; 
The  earth  is  the  Lord's,  and  the  fulness  thereof; 
the  mines  that  are  lodged  in  the  bowels  of  it,  even 
the  richest;  the  fruits  it  produces;  all  the  beasts  of 
the  forest,  and  the  cattle  upon  a  thousand  hills;  our 
lands  and  houses,  and  all  the  improvements  that  are 
made  of  this  earth  by  the  skill  and  industry  of  man, 
are  all  his.  These  indeed,  in  the  kingdom  of  grace, 
ai-e  justly  looked  upon  as  emptiness;  for  they  are 
vanity  of  vanities,  nothing  to  a  soul;  but,  in  the 
kingdom  of  providence,  they  are  fulness.  The 
earth  is  full  of  God's  riches,  so  is  the  great  and  wide 
sea  also.  All  the  parts  and  regions  of  the  earth  are 
the  Lord's,  all  under  his  eye,  all  in  his  hand;  so 
that,  wherever  a  child  of  God  goes,  he  may  com- 
fort himself  with  this,  that  he  does  not  go  off  his 
Father's  ground.  That  which  falls  to  our  share  of 
the  earth  and  its  productions,  is  but  lent  to  us,  it  is 
the  Lord's;  what  is  our  own  against  all  the  world,  is 
not  so  against  his  claims.  That  which  is  most  re- 
mote from  us,  as  that  which  passes  through  the 
paths  of  the  sea,  or  is  hid  in  the  bottom  of  it,  is  the 
Lord's  and  he  knows  where  to  find  it. 

(2.)  The  habitable  part  of  this  earth  (Prov.  viii. 
31.)  is  his  in  a  special  manner;  the  world,  and  they 
that  dwell  therein.     We  ourselves  are  not  our  own, 


our  bodies,  our  souls,  are  not.  All  souls  are  mine, 
says  God;  for  he  is  the  Former  of  our  bodies,  and 
the  Father  of  our  spirits.  Our  tongues  are  not  oui 
own,  they  are  to  be  at  his  service.  Even  those  ol 
the  children  of  men  are  his,  that  know  him  not, 
nor  own  their  relation  to  him.  Now  this  comes  in 
here,  to  show  that  though  God  is  graciously  pleased 
to  accept  the  devotions  and  services  of  his  peculiar 
chosen  people,  {v.  5'  -5. )  it  is  not  because  he  needs 
them,  or  can  be  benefited  by  them,  for  the  earth  is 
his,  and  all  in  it,  Exod.  xix.  5.  Ps.  1.  12.  It  is 
likewise  to  be  applied  to  the  dominion  Christ  has, 
as  Mediator,  over  the  utmost  parts  of  the  earth, 
which  are  given  him  for  his  possession:  the  Father 
loveth  the  Son,  and  hath  given  ill  things  into  his 
hand,  power  over  all  flesh.  The  apostle  quotes 
this  scriptui'C  twice  together  in  his  discourse  about 
things  offered  to  idols,  1  Cor.  x.  26,  28.  If  it  be 
sold  in  the  shambles,  eat  it,  and  ask  no  questions, 
for  the  earth  is  the  Lord's,  it  is  Gcd's  good  crea- 
ture, and  you  have  a  right  to  it;  but  if  one  tell  you 
it  was  offered  to  an  idol,  forbear,  for  the  earth  is  the 
Lord's,  and  there  is  enough  besides.  This  is  a 
good  reason  why  we  should  be  content  with  our  al- 
lotment in  this  world,  and  not  envy  others  their's; 
the  earth  it  the  Lord's,  and  may  he  not  do  what  he 
will  with  his  own,  and  give  to  some  more  of  it,  to 
others  less,  us  it  pleases  him.'' 

II.  The  ground  of  this  propriety;  the  earth  is  his 
by  an  indisputable  title, /c/rAe  hath  founded  it  ufion 
the  seas,  and  established  it  upon  the  floods,  v.  2.  It 
is  his;  for,  (1.)  He  made  it,  formed  it,  founded  it, 
and  fitted  it  for  the  use  of  man.  The  matter  is  his, 
for  he  made  it  out  of  nothing;  the  form  is  his,  for 
he  made  it  according  to  the  eternal  counsels  and 
ideas  of  his  own  mind.  He  made  it  himself,  he 
made  it  for  himself;  so  that  he  is  sole,  entire,  and 
absolute.  Owner,  and  none  can  let  us  a  title  to  any 
part,  but  by,  from,  and  under,  him;  see  Ixxxix.  11, 
12.  (2.)  He  made  it  so  as  no  one  else  could;  it  iS 
the  creature  of  Omnipotence,  for  it  is  founded  upon 
the  seas,  upon  the  floods;  a  weak  and  unstable 
foundation  (one  would  think)  to  build  the  earth 
upon,  and  yet,  if  Almighty  power  pleases,  it  shall 
serve  to  bear  tlie  weight  of  this  earth.  The  waters 
which  at  first  covered  the  earth,  and  rendered  it 
unfit  to  be  a  habitation  for  man,  were  ordered  under 
it,  that  the  dry  land  might  appear,  and  so  they  are 
as  a  foundation  to  it;  see  civ.  8,  9.  (3.)  He  conti- 
nues it,  he  has  established  it,  fixed  it,  so  that, 
though  one  generation  passes,  and  another  comes, 
the  earth  abides,  Eccl.  i.  4.  And  his  pro\idence 
is  a  continued  creation,  cxix.  90.  The  founding 
of  the  earth  upon  the  floods,  should  remind  us  how 
slippery  and  uncertain  all  earthly  things  are;  their 
foundation  is  not  only  sand,  but  water;  it  is  there- 
fore our  folly  to  build  upon  them. 

3.  Who  shall  ascend  into  the  hill  of  the 
Lord  ?  and  who  shall  stand  in  his  holy 
place  ?  4.  He  that  hath  clean  hands,  and 
a  pure  lieart  ;  who  hath  not  lifted  up  his 
soul  unto  vanity,  nor  sworn  deceitfully. 
5.  He  shall  receive  the  blessing  from  the 
Lord,  and  righteousness  from  the  God  of 
his  salvation.  6.  This  is  the  generation  of 
them  that  seek  him,  that  seek  thy  face,  O 
Jacob.     Selah. 

From  this  world,  and  the  fulness  thereof,  the 
psalmist's  meditations  rise,  of  a  sudden,  to  the 
great  things  of  another  world,  the  foundation  of 
which  is  not  on  the  seas,  nor  on  the  floods.  The 
things  of  this  world  God  has  given  to  the  children 
of  men,  and  we  are  much   indebted  to  his  provi 


262 


PSALMS,  XXIV. 


dence  for  them;  but  they  will  not  make  a  portion 
for  us.     And  therefore, 

I.  Here  is  an  inquiry  after  better  things,  v.  3. 
This  earth  is  God's  footstool;  but,  if  we  had  ever 
so  much  of  it,  we  must  be  here  but  awhile,  must 
shortly  go  hence,  and  Who  then  shall  ascerid  into  the 
hill  of  the  Lord'/  Who  shall  go  to  heaven  hereaf- 
ter, and,  as  an  earnest  of  that,  shall  have  commu- 
nion with  God  in  holy  ordinances  now?  A  soul  that 
knows  and  considers  its  own  nature,  original,  and 
immortality,  when  it  has  viewed  the  earth  and  the 
fulness  thereof,  will  sit  down  unsatisfied;  there  is  not 
found  among  all  the  creatures  a  help  meet  for  man, 
and  therefore  it  will  think  of  ascending  toward  (iod, 
toward  heaven;  will  ask,  "What  shall  I  do  to  rise 
to  that  high  pi  ice,  that  hill,  where  the  Lord 
dwells,  and  manifests  himself,  th.it  I  may  be  ac- 
quainted with  him;  and  to  abide  in  that  happy, 
holy,  place,  where  he  meets  his  people,  and  makes 
them  holy  and  happy?  What  shall  I  do  that  I 
may  be  of  those  whom  God  owns  for  his  pecu- 
liar people,  and  who  are  his  in  another  manner 
than  the  earth  is  his  and  its  fulness?"  This  ques- 
tion is  much  the  same  with  that,  xv.  1.  The  hill 
of  Zion,  on  which  the  temple  was  built,  typified 
the  church,  both  visible  and  invisible.  When  the 
people  attended  the  ark  to  its  holy  place,  David 
puts  them  in  mind,  that  these  were  but  patterns  of 
heavenly  things,  and  therefore  that  by  them  they 
should  be  led  to  consider  the  heavenly  things  them- 
selves. 

II.   An  answer  to  this  inquiry;  in  which  we  have, 

1.  The  properties  of  God's  peculiar  people,  who 
shall  have  communion  with  him  in  grace  and  glory. 

(1.)  They  are  such  as  keep  themselves  from  all 
the  gross  acts  of  sin.  They  have  clean  hands;  not 
spotted  with  the  pollutions  of  the  world  and  the 
flesh.  None  that  were  ceremonially  unclean  might 
enter  into  the  mountain  of  the  temple,  which  sig- 
nified that  cleanness  of  conversation  which  is  re- 
quired in  all  those  that  have  fellowship  witli  God. 
The  hands,  lifted  up  in  prayer,  must  be  pure  hands, 
no  blot  of  unjust  gain  cleaving  to  them,  nor  any 
thing  else  that  defiles  the  man,  and  is  offensive  to 
the  holy  God. 

(2. )  They  are  such  as  make  conscience  of  being 
really,  that  is,  of  being  inwardly,  as  good  as  they 
seem  to  be  outwardly;  they  have  pure  hearts.  We 
make  nothing  of  our  religion,  if  we  do  not  make 
heart-work  of  it.  It  is  not  enough  that  our  hands 
be  clean  before  men,  but  we  must  also  wash  our 
hearts  from  wickedness,  and  not  allow  ourselves  in 
any  secret  heart-impurities,  which  are  open  before 
the  eye  of  God.  Yet  in  vain  do  those  pretend  to 
have  pure  and  good  hearts,  whose  hands  are  defiled 
with  the  acts  of  sin.  This  is  a  pure  heart,  which 
is  sincere  and  without  guile  in  covenanting  with 
God,  which  is  carefully  guarded,  that  the  wicked 
one,  the  unclean  spirit,  touch  it  not,  which  is  puri- 
fied by  faith,  and  conformed  to  the  image  and  will 
of  God;  see  Matth.  v.  8. 

(3.)  They  are  such  as  do  not  set  their  affections 
upon  the  things  of  this  world;  as  do  not  lift  up 
their  souls  unto  vanity,  whose  hearts  are  not  carried 
out  inordinately  toward  the  wealth  of  the  world, 
the  praise  of  men,  or  the  delights  of  sense;  who  do 
not  choose  these  things  for  their  portion,  nor  reach 
forth  after  them,  because  they  believe  them  to  be 
vanity,  uncertain  and  unsatisfying. 

(4.)  They  are  such  as  deal  honestly  both  with 
God  and  man.  In  their  covenant  with  God,  and 
their  contracts  with  men,  they  have  not  sworn  de- 
ceitfully, nor  broken  their  promises,  violated  their 
engagements,  or  taken  any  false  oath.  Those  that 
have  no  regard  to  the  obligations  of  truth,  or  the 
honour  of  God's  name,  are  unfit  for  a  place  in  God's 
holy  hill.  I 


(5.)  They  are  a  praying  people;  {v.  6  ^  Thv  « 
the  generation  of  them  that  seek  him.  In  every 
age  there  is  a  remnant  of  such  as  these,  men  of  this 
character,  who  are  accounted  to  the  Lord  for  a  ge 
Iteration,  xxii.  30.  And  they  are  such  as  setk  God, 
that  seek  thy  face,  O  Jacob.  [1.]  They  join  them- 
selves to  God,  to  seek  him;  not  only  in  earnest 
])rayer,  but  in  serious  endeavours  to  obtain  his 
fa\ouf,  and  keep  themselves  in  his  love;  who, 
having  made  it  the  top  of  their  happiness,  make 
it  the  top  cf  their  ambition,  to  be  accepted  of  him, 
and  thei'efore  take  care  and  pains  to  approve  them- 
sel  es  to  him.  It  is  to  the  hill  of  the  Lord  that 
we  must  ascend,  and,  the  way  being  up-hill,  we 
have  need  to  put  forth  ourselves  to  the  utmost,  as 
those  that  seek  diligently.  [2.]  They  join  them- 
sehes  to  the  people  of  God,  to  seek  God  with 
them;  being  brought  into  communion  with  God, 
they  come  into  the  communion  of  saints;  conforming 
to  the  patterns  of  the  saints  that  are  gong  before,  so 
some  understand  this;  they  seek  God's  face,  as 
Jacob,  (so  some,)  who  was  therefore  sumamed 
Israel,  because  he  wrestled  with  God  and  prevailed, 
sought  him  and  found  him;  and,  associating  with 
the  saints  of  their  own  day,  they  shall  court  the 
favour  of  God's  church,  (Rev.  iii.  9.)  shall  be  glad 
of  an  acquaintance  with  God's  people,  (Zech.  viii. 
23.)  shall  incorporate  themselves  with  them,  and, 
when  they  subscribe  with  their  hands  to  the  Lord, 
shall  call  themselves  by  the  name  of  Jacob,  Isa.  xliv. 
5.  As  soon  as  ever  Paul  was  converted,  he  joined 
himself  to  the  disciples.  Acts,  ix.  26.  They  shall 
seek  God's  face  in  Jacob,  (so  sonse,)  in  the  assem- 
blies of  his  people;  Thy  face,  O  God  of  Jacob;  so 
our  margin  supplies  it,  and  makes  it  easy.  As  all 
believers  are  the  spiritual  seed  of  Abraham,  so  all 
that  strive  in  prayer  are  the  spiritual  seed  of  Ja- 
cob, to  whom  God  never  said.  Seek  ye  me  in  vain. 

2.  The  privileges  of  God's  peculiar  people,  v.  5. 
They  shall  be  made  truly  and  for  ever  happy. 
(1.)  They  shall  be  blessed:  they  shall  receive  the 
blessing  from  the  Lord,  all  the  fruits  and  gifts  of 
God's  favour,  according  to  his  promise;  and  those 
whom  God  blesses  are  blessed  indeed,  for  it  is  his 
prerogative  to  command  the  blessing.  (2.)  They 
shall  be  justified,  and  sanctified.  These  are  the 
spiritual  iblessings  in  heavenly  things,  which  they 
shall  receive,  even  righteousness,  the  very  thing 
they  hunger  and  thirst  after,  Matth.  v.  6.  Righte- 
ousness is  blessedness,  and  it  is  from  (iod  only  that 
we  must  expect  it,  for  we  have  no  righteousness 
of  our  own.  They  shall  recei^  e  the  reward  of 
their  righteousness,  (so  some,)  the  croitm  of  righ- 
teousness which  the  righteous  Judge  shall  give, 
2  Tim.  iv.  8.  (3.)  They  shall  be  saved;  for  God 
himself  will  be  the  God  of  their  salvation.  Note,' 
Where  God  gives  righteousness,  he  certainly  de- 
signs salvation.  Those  that  are  made  meet  for 
heaven,  shall  be  brought  safe  to  heaven,  and  then 
they  will  find  what  they  have  been  seeking,  to  their 
endless  satisfaction. 

7.  Lift  up  your  heads,  O  ye  £;ates;  and 
be  ye  lifted  up,  ye  everlastinj2;  doors;  anc 
the  King  of  glory  shall  come  in.  8.  Who 
is  this  King  of  glory?  The  Lord  strong 
and  mighty,  the  Lokd  mighty  in  battle. 
9.  Lift  up  your  heads,  O  ye  gates;  even 
lift  thp.m  up,  ye  everlasting  doors;  and  the 
King  of  glory  shall  come  in.  10.  Who  is 
this  King  of  glory?  The  IjORD  of  hosts,  he 
is  the  King  of  glory.     Selah. 

Wh  it  is  spoken  once,  is  spoken  a  second  time, 
in  these  verses;  such  repetitions  are  usual  in  songs, 


PSALMS,  XXV. 


and  have  much  beauty  in  them.  Here  is,  1.  En- 
trance once  and  again  demanded  for  the  King  of 
glory;  the  doors  and  gates  are  to  be  thrown  open^ 
thrown  wide  open,  to  gi\e  hiai  admission,  for  be- 
hold, he  stands  at  the  door,  and  knocks,  ready  to 
come  in.  2.  Inquiry  once  and  again  made  concerning 
this  mighty  Prince,  in  whose  name  entrance  is  de- 
manded; JV/io  is  this  King  of  glory?  As,  when 
any  knock  at  our  door,  it  is  common  to  ask.  Who 
is  there  '/  3.  Satisfaction  once  and  again  given 
concerning  the  royal  Person  that  makes  tlie  de- 
mand; It  is  the  Lord,  strong  and  >nighlt/,  the 
Lord,  mighty  in  buttle,  the  Lord  of  hosts,  v.' 8,  10. 
Now, 

(1.)  This  splendid  entry  here  described,  it  is 
probable,  refers  to  the  solemn  bringing  in  of  tlie 
ark  into  the  tent  David  pitched  for  it,  or  the  tem- 
ple Solomon  built  for  it;  for  when  David  prepared 
materials  for  the  building  of  it,  it  was  proper  for 
him  to  prepare  a  psalm  for  the  dedication  of  it. 
The  porters  are  called  upon  to  opei)  the  doors,  and 
they  are  called  ex>erlasting  doors',  because  much 
more  durable  than  the  door  of  the  tabernacle,  which 
was  but  a  curtain.  They  are  taught  to  ask,  IVho 
is  this  King  of  glory?  And  they  that  bear  the  ark 
are  taught  to  answer,  in  the  language  before  us, 
and  very  fitly,  because  the  ark  was  a  symbol  or 
token  of  God's  presence.  Josh.  iii.  11.  Or,  it  may 
be  taken  as  a  poetical  figure  designed  to  represent 
the  subject  more  affectingly.  God,  in  his  word 
and  ordinances,  is  thus  to  be  welcomed  by  us. 
[1.]  With  great  readiness;  the  door  and  gates 
must  be  thrown  open  to  him.  Let  the  word  of  the 
Lord  come  into  the  innermost  and  uppermost  place 
in  our  souls;  and,  if  we  had  600  necks,  we  should 
bow  them  all  to  the  authority  of  it.  [2.]  With  all 
reverence,  remembering  how  great  a  God  he  is, 
with  whom  we  have  to  do,  in  all  our  approaches  to 
him. 

(2.)  Doubtless,  it  points  at  Christ,  of  whom  the 
ark,  with  the  mercy-seat,  was  a  type. 

[1.]  We  may  apply  it  to  the  ascension  of  Christ 
into  heaven,  and  the  welcome  given  to  him  there. 
When  he  had  finished  his  work  on  earth,  he 
ascended  in  the  clouds  of  heaven,  Dan.  vii.  13,  14. 
The  gates  of  heaven  must  then  be  opened  to  him, 
those  doors  that  may  be  truly  called  everlasting, 
which  had  been  shut  against  us,  to  keep  the  way 
of  the  tree  of  life,  Gen.  iii.  24.  Our  Redeemer 
found  them  shut,  but,  having  by  his  blood  made 
atonement  for  sin,  and  gained  a  title  to  enter  into 
the  holyfilace,  (Heb.  ix.  12. )  as  one  having  authority, 
he  demanded  entrance,  not  for  himself  only,  l)ut 
for  "us;  for,  as  the  Forerunner,  he  is  for  us  entered, 
ttnd  has  opened  the  kingdom  of  heaven  to  all  be- 
lievers. The  keys  not  only  of  hell  and  death,  but 
of  heaven  and  life,  must  be  put  into  his  hand.  His 
approach  being  \ery  magnificent,  the  angels  are 
brought  in  asking,  iVho  is  this  King  of  glory?  For 
angels  keep  the  gates  of  the  New  Jerusalem,  Rev. 
xxi.  12.  When  the  First-begotten  was  brought 
into  the  upper  world,  the  angels  were  to  worship 
liim;  (Heb.  i.  6.)  and,  accordingly,  they  here  ask, 
with  wonder,  "  Who  is  he?  This  that  cometh  with 
dyed  garments  from  Bozrah?  (Isa.  Ixiii.  l-.S.)  for 
he  appears  in  that  word  as  a  Lamb  that  had  been 
slain."  It  is  answered,  that  he  is  strong  and 
mighty,  mighty  in  battle  to  save  his  people,  and 
subdue  his  and  their  enemies. 

[2.]  We  may  apply  it  to  Christ's  entrance  into 
the  souls  of  men  by  his  word  and  Spirit,  that  they 
may  be  his  temples.  Christ's  presence  in  them  is 
like  that  of  the  ark  in  the  temple,  it  sanctifies 
them.  Behold,  he  stands  at  the  door  and  knocks, 
Rev.  iii.  20.  It  is  required,  that  the  gates  and 
doors  of  the  heart  be  opened  to  him;  not  only  as 
admission  is  given  to  a  guest,  but  as  possession  is 


263 

'  delivered  to  the  rightful  owner,  after  the  title  has 
been  contested.  This  is  the  gospel  call  and  de- 
mand; that  we  let  Jesus  Christ,  the  King  of  glory, 
come  into  our  souls,  and  welcome  him  with  hosan- 
nas.  Blessed  is  he  that  cometh.  That  we  may  do 
this  aright,  we  are  concerned  to  ask.  Who  this 
King  of  glory  is?  To  acquaint  ourselves  with  him 
whom  we  are  to  believe  in,  and  to  love  above  all. 
And  the  answer  is  ready;  He  is  Jehovah,  and  will 
l)e  Jehovah  our  righteojxsness,  an  all-sufficient  Sa- 
\  iour  to  us,  if  we  give  him  entrance  and  entertain- 
ment. He  is  strong  and  mighty,  and  the  Lord  of 
hosts;  and  therefore  it  is  at  our  peril  if  we  deny 
him  entrance;  for  he  is  able  to  avenge  the  affront: 
he  can  force  his  way,  and  can  break  those  in  pieces, 
with  his  iron  rod,  that  will  not  submit  to  his  golden 
sceptre. 

Ill  singing  this,  let  our  hearts  cheeifully  answer 
to  this  call,  as  it  is  in  the  first  words  of  the  next 
psalm.  Unto  thee,  O  Lord,  do  I  lift  up.  my  soul. 

PSALM  XXV. 

This  psalm  is  full  of  devout  affection  to  God;  the  out-go- 
ings of  holy  de.sires  toward  his  favour  and  (rrace,  and  the 
lively  actings  of  faith  in  his  promises.  We  may  learn 
out  of  it,  I.  What  it  is  to  pray,  v.  1,  15.  11.  What  we 
must  pray  for;  the  pardon  of  sin;  (v.  6,  7,  18.)  direction 
in  the  way  of  duty;  (v.  4,  5.)  the  favour  of  God;  (v.  16.) 
deliverance  out  of  our  troubles;  (v.  17,  18.)  preservation 
from  our  enemies;  (v.  20,  21.)  and  the  salvation  of  the 
church  of  God,  v.  22.  III.  What  we  may  plead  in 
prayer;  our  confidence  in  God;  (v.  2,  3,  5,  20,  21.)  our 
distress,  and  the  malice  of  our  enemies;  (v.  17,  19.)  our 
sincerity,  v.  21.  IV.  What  precious  promises  we  have 
to  encourage  us  in  praver;  of  guidance  and  instruction, 
(v.  8,  9,  12. )  the  benefit  of  the  covenant;  (v.  10.)  and  the 
pleasure  of  communion  with  God,  v.  13,  14.  It  is  easy 
to  apply  the  several  passages  of  this  psalm  to  ourselves 
in  the  singing  of  it;  for  we  have  often  troubles,  and 
always  sins,  to  complain  of,  at  the  throne  of  grace. 


A  fisalm  of  David. 


1.  TTNTO  thee,  O  Lord,  do  I  lift  up  my 
U  soul.  2.  O  my  God,  I  trust  in  thee : 
let  me  not  be  ashamed ;  let  not  mine  ene- 
mies triumph  over  me.  3.  Yea,  let  none 
that  wait  on  thee  be  ashamed :  let  them  be 
ashamed  which  transgress  without  cause. 
4.  Show  me  thy  ways,  O  Lord  ;  teach  me 
thy  paths.  5.  Lead  me  in  thy  truth,  and 
teach  me:  for  thou  art  the  God  of  my  sal- 
vation :  on  thee  do  I  wait  all  the  day.  6. 
Remember,  O  Lord,  thy  tender  mercies, 
and  thy  loving;-kindness:  for  they  have  been 
ever  of  old.  7.  Remember  not  the  sins  of 
my  youth,  nor  my  transgressions :  accord- 
ing to  thy  mercy  remember  thou  me,  for 
thy  goodness'  sake,  O  Lord. 

Here  wc  have  David's  professions  of  desire  to- 
ward God,  and  dependence  on  him.  He  often 
begins  his  psalms  with  such  professions;  not  to  move 
God,  but  to  move  himself,  and  to  engage  himself 
to  answer  those  professions. 

1.  He  profcsse.'i  his  desire  towards  God;  Unto 
thee,  O  Lord,  do  I  lift  up.  my  soul,  v.  1.  In  the 
foregoing  psalm,  {v.  4.)  it  was  made  the  character 
of  a  good  man,  that  he  has  not  lift  up  his  soul  to 
vanity;  and  a  call  was  given  to  the  everlasting 
gates  to  lift  up  their  heads  for  the  King  of  glory 
to  come  in,  v.  1.  To  which  character,  to  which 
call,  David  here  answers,  "Lord,  I  lift  up  my 
soul,  not  to  vanity,  but  to  thee."  Note,  In  wor- 
shipping God,  we  must  lift  up  our  souls  to  him. 


2ri 


PSALMS,  XX  V^ 


Prayer  is  the  ascent  of  tlie  soul  to  God;  God  must 
be  eyed,  and  the  soul  employed.  Sumum  C'rda — 
U/i  ivith  your  hearts,  was  anciently  used  as  a  call 
to  devotion.  With  a  holy  contempt  of  the  world 
and  the  things  of  it,  by  a  fixed  thought  and  active 
faith,  we  must  set  God  before  us,  and  let  out  our 
desires  toward  him  as  the  Fountain  of  our  happiness. 

2.  He  professes  his  dependence  upon  God,  and 
begs  for  the  benefit  and  comfort  of  that  dependence; 
[v.  2.)  0  my  God,  I  trust  in  thee.  His  conscience 
witnessed  for  him,  that  he  had  no  confidence  in 
himself  or  in  any  creature,  and  that  he  had  no  diffi- 
dence of  God,  or  of  his  power  or  promise.  He 
pleases  himself  with  this  profession  or  faith  in  God. 
Having  put  his  trust  in  God,  he  is  easy,  is  well- 
Sitisfied,  and  quiet  from  the  fear  of  e\il:  and  he 
pleads  it  with  God,  whose  honour  it  is  to  help  those 
that  honour  him  by  trusting  in  him.  What  men 
put  a  confidence  in,  is  either  their  joy  or  their 
shame,  according  as  it  proves.  Now  David  here, 
under  the  direction  of  taith,  prays  earnestly,  (1.) 
That  shame  might  not  be  his  lot;  "Let  me  not  be 
ashamed  of  my  confidence  in  thee;  let  me  not  be 
shaken  from  it  by  any  prevailing  fears,  and  let  me 
not  be,  in  the  issue,  disappointed  of  what  I  depend 
upon  thee  for;  but,  Lord,  kee/i  what  I  have  com- 
mitted unto  thee."  Note,  If  we  make  our  confi- 
dence in  God  our  stay,  it  shall  not  be  our  shame; 
and  if  we  triumph  in  him,  our  enemies  shall  not 
triumph  over  us,  as  they  would,  if  we  should  now 
sink  under  our  fears,  or  should,  in  the  issue,  come 
short  of  our  hopes.  (2.)  That  it  might  not  be  the 
lot  of  any  that  tiusted  in  God.  All  the  saints  have 
obtained  a  like  precious  faith;  and  therefore,  doubt- 
less, it  will  be  alike  successful  in  the  issue.  Thus 
the  communion  of  saints  is  kept  up,  even  by  their 
praying  one  f)r  another.  True  saints  will  make 
supplication  for  all  saints.  It  is  certain  that  none 
who,  by  a  believing  attendance,  wait  on  God,  and, 
by  a  believing  hope,  wait  for  him,  shall  lie  made 
ashamed  of  it.  (3. )  That  it  might  be  the  lot  (  f  the 
transgressors;  Let  them  be  ashamed,  that  transgress 
ivithout  cause,  or  vainly,  as  the  word  is.  [1.  ]  Upon 
no  provocation;  they  revolt  from  God  and  their 
duty,  from  David  and  his  government,  (so  some,) 
without  any  occasion  given  them,  not  being  able  to 
pretend  any  iniquity  they  have  found  in  God,  or 
that  in  any  thing  he  has  wearied  them.  The 
weaker  tlie  temptation  is,  by  which  men  are  drawn 
to  sin,  the  stronger  the  corruption  is,  by  which 
they  are  driven  to  it.  Those  are  the  worst  trans- 
gressors that  sin  for  sinning's-sake.  [2.]  To  no  pur- 
pose. They  know  their  attempts  against  God  are 
fruitless;  they  imagine  a  vain  thing,  and  therefore 
they  will  soon  be  ashamed  of  them. 

3.  He  begs  direction  from  God  in  the  way  of  his 
dutv,  V.  4,  5.  Once  again,  he  here  prays  to  God 
to  teach  him.  He  was  a  knowing  man  himself, 
but  the  most  intelligent,  the  most  observant,  both 
need  and  desire  to  be  taught  of  God;  from  him  we 
must  be  ever  learning.  Observe,  (1.)  What  he 
desired  to  learn;  "Teach  me,  not  fine  words  or 
fine  notions,  but  thy  ways,  thy  paths,  thy  truth. 
The  ways  in  which  thou  walkest  toward  me,  which 
are  all  'mercy  and  truth,  {v.  10.)  and  the  ways 
in  which  thou  wouldest  have  me  to  walk  toward 
thee."  Those  are  best  taught  who  imderstand 
their  duty,  and  know  the  good  things  they  should 
do,  Eccl.  ii.  3.  The  fiaths  of  the  Lord,  and  his 
truth,  are  the  same;  divine  laws  are  all  founded 
upon  divine  truths.  The  way  of  God's  precepts  is 
the  way  of  truth,  cxix.  30.  Christ  is  both  the 
Way  arid  the  Truth,  and  tiierefore  we  must  learn 
Christ.  (2.)  What  he  desires  of  God,  in  order  to 
this.  [1.]  That  he  wnuld  cnligluen  his  under- 
standing concerning  liis  duty;  "Show  me  thy  way, 
and  so  teach  me."    In  doubtful  cases,  we  should 


pray  earnestly,  that  God  would  make  it  plain  to  us 
what  he  would  have  us  to  do.  [2.  ]  That  he  would 
incline  his  will  to  it,  and  strengthen  him  in  it; 
"Lead  me,  and  so  teach  me."  Not  only  as  we 
lead  one  that  is  dim-sighted,  to  keep  him  from 
missing  his  way,  but  as  we  lead  one  that  is  sick, 
and  feeble,  and  faint,  to  help  him  forwai-d  in  the 
way,  and  to  keep  him  from  fainting  and  falling. 
We  go  no  further  in  the  way  to  heaven,  than  God 
is  pleased  to  lead  us,  and  to  hold  us  up.  (3. )  What 
he  pleads,  [1.]  His  great  expectation  from  God; 
'J'hou  art  the  God  of  my  salvation.  Note,  Those 
that  choose  the  salvation  of  God  as  their  end,  and 
make  him  the  God  of  their  salvation,  may  come 
boldly  to  him  for  direction  in  the  way  that  leads 
to  that  end.  If  God  save  us,  he  will  teach  us,  and 
lead  us.  He  that  gives  salvation,  will  give  instruc- 
tion. [2.]  His  constant  attendance  on  God;  On 
thee  do  I  wait  all  the  day.  Whence  should  a  ser- 
vant expect  dii'ection  what  to  do,  but  from  his  own 
master,  on  wh^i  he  waits  all  the  day.''  If  we  sin- 
cerely desire  to  know  our  duty,  with  a  resolution" 
to  do  it,  we  need  not  question  but  that  God  will 
direct  us  in  it. 

4.  He  appeals  to  God's  infinite  mercy,  and  casts 
himself  upon  that,  not  pretending  to  any  merit  of 
his  own;  {v.  6.)  "Remember,  O  Lord,  thy  tender 
mercies,  and,  for  the  sake  of  those  mercies,  lead 
me,  and  teach  me;  for  they  ha\  e  been  ever  of  old;" 
(1.)  "Thou  always  wast  a  merciful  God;  it  is  thy 
name,  it  is  thy  nature  and  property  to  show  mercy. 
(2.)  "Thy  counsels  and  designs  of  mer'cy  were 
from  everlasting;  the  vessels  of  mercy  were,  before 
all  worlds,  ordained  to  glory."  (3.)  "The  in- 
stances of  thy  mercy  to  the  church  in  genei'al,  and 
to  me  in  pai'ticular,  were  early  and  ancient,  and 
constant  hitherto;  they  began  of  old,  and  never 
ceased.  Thou  hast  taught  me  from  my  youth  up, 
teach  me  now." 

5.  He  is  in  a  special  manner  eai-nest  for  the 
pardon  of  his  sins;  (r.  7.)  "O  remember  riot  the 
sins  of  my  youth.  Lord,  remember  thy  mer-cres, 
(i^.  6.)  which  speak  for  me,  and  not  my  sins,  which 
speak  against  me."  Here  is,  (1.)  An  implicit  con- 
fession of  sin;  he  specifies  particularly  the  sins  of 
his  youth.  Note,  Our  youthful  faults  and  follies 
should  be  matter  of  our  I'epentance  and  humiliation 
long  after,  because  time  does  not  wear  out  the  guilt 
of  sin.  Old  people  should  mourn  for  the  sinful 
mirth,  and  be  in  pain  for  the  Sinful  pleasures,  of 
their  youth.  He  aggravates  his  sins,  calling  them 
his  trarisgressions ;  and  tlie  more  holy,  just,  and 
good,  the  law  is,  which  sin  is  the  ti'ansgression  of, 
the  mor-e  exceeding  sinful  it  ought  to  ;ippenr  to  us. 
(2.)  An  express  petition  for  mercy;  [1.]  That  he 
might  be  acquitted  from  guilt;  "J\'cine?nber  not  the 
sins  of  iny  youth;  r'cmembcr  tlicm  not  against  me, 
lay  them  not  to  my  charge,  enter  not  into  judgment 
with  me  for  them."  When  God  pardons  sin,  he 
is  said  to  remernber  it  no  more,  which  denotes  a 
plenary  r*emission,  he  forgives,  and  f  rgcts.  [2.] 
That  he  might  be  accepted  in  fiiHl's  sight;  "Re- 
member thou  me;  think  on  me  fcr  irooil,  and  come 
in  seasonably  for  my  succour."  '  We  need  desire 
no  more  to  'make  us  happv,  than  for  God  to  r-e 
member  us  with  favour.  His  plea  is,  "accor-ding 
to  thy  mercy,  and  for  thy  goodness-sake."  Note, 
It  is  God's  goodness,  and  not  oui's;  his  merry,  ana 
not  our  own  mei'it,  that  must  be  our  plea  for  the 
pai'don  of  sin,  and  all  the  good  we  stand  in  need  of. 

This  plea  we  must  always  rely  upon,  as  those  that 
are  sensible  of  our  poverty  and  unworthincss,  and 
as  those  that  are  satisfied  of  the  riches  of  God's 
mer'cy  and  grace. 

8.  Cood  and  upright  is  the  Lord  :  there- 
fore will  he  teach  sinners  in  the  way.     9. 


PSALMS,  XXV. 


265 


The  meek  will  he  guide  in  judgment,  and 
I  he  meek  will  he  teach  his  way.  10.  All 
the  paths  of  the  Lord  are  mercy  and  truth 
unto  such  as  keep  his  covenant  and  his 
testimonies.  1 1 .  For  thy  name's  sake,  O 
LoRf;,  pardon  mine  iniquity;  for  it  is  great. 
1 2.  What  man  is  he  that  feareth  the  LiORD? 
liim  shall  he  teach  in  the  way  that  he  shall 
choose:  13.  His  soul  shall  dwell  at  ease; 
and  his  seed  shall  inherit  the  earth.  14. 
The  secret  of  the  Lord  is  with  them  that 
fear  him;  and  he  will  show  them  his  cove- 
nant. 

God's  promises  are  here  mixed  with  David's 
prayers.  Many  petitions  there  weie  in  the  former 
part  of  the  psalm,  and  many  in  the  latter;  and  here, 
in  the  middle  of  the  psalm,  he  meditates  upon  the 
promises,  and  by  a  lively  faith  sucks,  and  is  satis- 
fied, from  these  breasts  of  consolation;  for  the  pro- 
mises of  God  are  not  only  the  best  foundation  of 
prayer,  telling  us  what  to  pray  for,  and  encouraging 
our  faith  and  hope  in  prayer;  but  they  are  a  present 
answer  to  prayer.  Let  the  prayer  be  made  accord- 
ing to  the  promise,  and  then  the  promise  may  be 
read  as  a  return  to  the  prayer;  and  we  are  to  be- 
lieve the  prayer  is  heard,  because  the  promise  will 
be  performed.  But,  in  the  midst  of  the  promises, 
we  find  one  petition  wliich  seems  to  come  in  some- 
what abruptly,  and  should  have  followed  upon 
T'.  7.  It  is  that,  (i'.  11.)  Pardon  mine  iniquity. 
But  prayers  for  the  pardon  of  sin  are  ne\  er  imper- 
tinent; we  mingle  sin  with  all  our  actions,  and  there- 
fore should  mingle  such  prayers  with  all  our  devo- 
tions. He  enforces  this  petition  with  a  double  plea. 
The  former  is  very  natural;  "  Por  tliy  name^s  sake, 
fiardon  mine  iniquity,  because  thou  hast  proclaimed 
thy  name  gracious  and  merciful,  pardoning  iniquity, 
for  thy  glory-sake,  for  thy  promise-sake,  for  thine 
own  sake,"  Isa.  xliii.  25.  But  the  latter  is  very 
surprising;  "Pardon  ?nine  iniquity,  for  it  is  great; 
and  the  greater  it  is,  the  more  will  divine  mercy  be 
magnified  in  the  forgiveness  of  it."  It  is  the  glory 
of  a  great  God  to  forgive  great  sins,  to  forgive  ini- 
quity, transgression,  and  sin,  Exod.  xxxiv.  7.  "It 
is  great,  and  therefore  I  am  undone,  for  ever  undone, 
if  mfinite  mercy  do  not  interpose  for  the  pardon  of  it. 
It  is  great;  I  see  it  to  be  so.  '  The  more  we  see  of 
the  heinousness  of  our  sins,  the  better  qualified  we 
are  to  find  mercy  with  God.  When  we  confess  sin, 
we  must  aggravate  it. 

Let  us  now  take  a  \iew  of  the  great  and  precious 
promises  which  we  have  in  these  verses,  and  ob- 
serve, 

I.  To  whom  these  promises  belong,  and  who  may 
expect  the  benefit  of  them.  We  are  all  sinners; 
and  can  we  hope  for  any  advantage  by  them?  Yes, 
(v.  8.)  He  will  teach  sinners,  though  they  be  sin- 
ners; for  Christ  came  into  the  world  to  save  sinners, 
and,  in  order  to  th  it,  to  teach  sinners,  to  call  sinners 
to  repentance. 

These  promises  are  sure  to  those  who,  though 
they  have  been  sinners,  have  gone  astray,  yet  now 
keep  God's  word.     To  such,  1.  As  keep  his  cove- 
nant, and  his  testimonies,  {v.  10.)  as  take  his  pre- 
cepts for  their  rule,  and  his  promises  for  their  por- 
tion; as,  having  taken  God  to  be  to  them  a  God,  , 
live  upon  that,  and,  having  given  up  themselves  to  i 
be  to   him   a  people,  live   up   to   that.     Though,  | 
through  the  infirmity  of  the  flesh,  they  sometimes  ! 
break  the  command,  yet,  by  a  sincere  repentance,  I 
when  at  any  time  thev  do  amiss,  and  a  constant  ad- 
herance  by  faith  to  God  as  their  God,  they  keep  the 
tovenant,  and  do  not  break  that.     2.  To  such  as  I 

Vol.  hi.— 2  h 


fear  him,  {v.  12.)  and  again,  {v.  14.)  as  stand  in 
.awe  of  his  majesty,  and  worship  him  with  reve- 
i-ence,  submit  to  his  autliority,  and  obey  him  with 
cheerfulness,  dread  his  wrath,  and  are  afraid  of 
offending  him. 

II.  Upon  what  these  promises  are  grounded,  and 
what  encouragement  we  have  to  build  upon  them. 
Here  are  too  things  which  ratify  and  confirm  all  the 
promises. 

1.  The  perfections  of  God's  nature.  We  value 
the  promise  by  the  character  of  him  that  makes  it; 
we  may  therefore  depend  upon  God's  promises,  for 
good  and  upright  is  the  Loid,  and  therefore  he  will 
be  as  good  as  his  word.  He  is  so  kind  that  he  can- 
not deceive  us,  so  true  that  he  cannot  break  his 
promise.  Faithful  is  he  who  hath  firornised,  who 
also  will  do  it.  He  was  good  in  making  the  pro- 
mise, and  therefore  will  be  upright  in  performing  it. 

2.  The  agreeableness  of  till  he  says  and  does, 
with  the  perfections  of  his  nature;  (v.  10.)  ^11  the 
paths  of  the  Lord;  that  is,  all  his  promises,  and  all 
his  providences,  are  mercy  and  truth;  they  are, 
like  himself,  good  and  upright.  All  God's  dealings 
with  his  people  are  according  to  the  mercy  of  his 
purposes,  and  the  truth  of  his  promises;  all  he  does 
comes  from  love,  covenant-love;  and  they  may  see 
in  it  his  mercy  displayed,  and  his  word  fulfi^lled. 
What  a  rich  satisfaction  may  this  be  to  good  people, 
that,  whatever  afflictions  they  are  exercised  with. 
All  the  fiaihs  of  the  Lord  are  mercy  and  truth,  and 
so  it  will  appear  when  they  come  to  their  journey's 
end. 

III.  What  these  promises  are, 

1.  ThatCiod  will  insti-uct  and  direct  them  in  the 
way  of  their  duty.  This  is  most  insisted  upon,  be- 
cause it  is  an  answer  to  David's  prayers;  {y.  4,  5.) 
Show  me  thy  ways,  and  lead  me.  We  should  fix 
our  thoughts,  and  act  our  faith,  most  on  those  pro- 
mises which  suit  our  present  case.  (1.)  He  will 
teach  sinners  in  the  way,  because  they  are  sinners, 
and  therefore  need  teaching;  when  they  see  them- 
selves sinners,  and  desire  teaching, then  he  will  teach 
them  the  way  of  reconciliation  to  God,  the  way  to  a 
well-grounded  peace  of  conscience,  and  the  way  to 
eternal  life.  He  does,  by  his  gospel, make  known  this 
way  to  all,  and,  by  his  Spirit,  open  the  understand- 
ing, and  guide  penitent  sinners  that  inquire  after  it. 
Tlie  Devil  leads  men  blindfold  to  hell,  but  God  en- 
lightens men's  eyes,  sets  things  before  them  in  a 
true  light,  ;  nd  so  leads  them  to  heaven.  (2.)  The 
meek  will  he  guide,  the  meek  will  he  teach,  those 
that  arc  humble  and  low  in  their  own  eyes,  that  are 
distrustful  of  themseU'es,  desirous  to  be  taught,  and 
h'Miestly  resolved  to  follow  the  divine  guidance; 
Sfieak,  Lord,  for  thy  seri^ant  hears.  These  he  will 
guide  in  judgment,  that  is,  by  the  rule  of  the  written 
word;  he  will  guide  them  in  that  whicli  is  practical, 
which  relates  to  sin  and  duty;  so  that  they  may 
keep  conscience  \oid  of  offence;  and  he  will  doit 
judiciously,  (so  some,)  that  is,  he  will  suit  his  con- 
duct to  their  case;  he  will  teach  sinners  with  wis- 
dom, tenderness,  and  compassion,  and  as  they  are 
able  to  bear.  He  will  teach  them  his  way.  All 
good  people  make  God's  way  their  way,  and  desire 
to  be  taught  that;  and  those  that  do  so  shall  be 
taught  and  led  in  that  Avay.  (3.)  Him  that  feareth 
the  Lord,  he  will  teach  in  the  way  that  he  shall 
choose;  either  in  the  way  that  God  shall  choose,  or 
that  the  good  man  sliall  choose.  It  comes  all  to  one, 
for  he  that  fears  the  Lord  chooses  the  things  that 
please  him.  If  we  choose  the  right  way,  he  that 
directed  our  choice  will  direct  our  steps,  and  will 
lead  us  in  it.  If  we  choose  wisely,  God  will  give  us 
grace  to  walk  wisely. 

2.  That  God  will  make  them  easy;  (y.  13.)  His 
soul  shall  dwell  at  ease,  shall  lodge  in  goodness, 
marg.    With  respect  to  those  that  devote  them- 


266 


PSALMS,  XXV. 


selves  to  the  fear  of  God,  and  give  up  themselves  to 
be  taught  of  God,  it  is  their  own  fault,  if  they  be  not 
easy.  The  soul  that  is  sanctified  by  the  grace  of 
God,  and,  much  more,  that  is  comforted  by  the 
peace  of  God,  dwells  at  ease.  Even  when  the  body 
IS  sick,  and  lies  in  pain,  yet  the  soul  may  dwell  at 
ease  in  God,  may  return  to  him,  and  repose  in  him, 
as  its  rest.  Many  things  occur  to  make  us  uneasy, 
but  there  is  enough  in  the  covenant  of  grace  to  ba- 
lance them  all,  and  to  make  us  easy. 

3.  That  he  will  give  to  them  and  their's  as  much 
of  this  world  as  is  good  for  them;  His  sted  shall  in- 
herit the  earth.  Next  to  our  care  concerning  our 
souls,  is  our  care  concerning  our  seed,  and  Gcd  has 
a  blessing  in  store  for  the  generation  of  the  upright. 
They  that  fear  God  shall  inherit  the  earth,  shall 
have  a  competency  in  it,  and  the  comfort  of  it;  and 
their  children  shall  fare  the  better  for  then-  prayers, 
when  they  are  gone. 

4.  That  God  will  admit  them  into  the  secret  of 
communion  with  himself;  {y.  14.)  The  secret  of  the 
Lord  is  with  them  that  fear  him.  They  understand 
his  word,  for  if  any  man  do  his  will,  he  shall  know 
of  the  doctrine,  whether  it  be  of  God,  John  vii.  17. 
They  that  receive  the  truth  in  the  love  of  it,  and 
experience  the  power  of  it,  best  understand  the 
mystery  of  it.  They  know  the  meaning  of  his  pro- 
vidence, and  what  (iod  is  doing  with  them,  better 
than  others.  Shall  I  hide  from  Abraham  the  things 
that  I  do?  Gen.  xviii.  17.  Recalls  them  not  sf  ?-- 
vants,  but  friends,  as  he  called  Abraham.  They 
know  by  experience  the  blessings  of  the  covenant, 
and  the  pleasure  of  that  fellowship  which  gracious 
souls  have  with  the  Father  and  with  his  Son  Jesus 
Christ.     This  honour  have  all  his  saints. 

1 5.  Mine  eyes  are  ever  toward  the  Lord  ; 
for  he  shall  pluck  my  feet  out  of  the  net. 

16.  Turn  thee  unto  me,  and  have  mercy 
upon  me ;  for  I  am  desolate  and  aflflicted. 

17.  The  troubles  of  my  heart  are  enlarged: 
O  bring  thou  me  out  of  my  distresses.  1 8. 
Look  upon  mine  affliction,  and  my  pain : 
and  forgive  all  my  sins.  1 9.  Consider  mine 
enemies  ;  for  they  are  many ;  and  they  hate 
me  with  cruel  hatred.  20.  O  keep  my  soul, 
and  deliver  me:  let  me  not  be  ashamed; 
for  I  put  my  trust  in  thee.  21.  Let  inte- 
grity and  uprightness  preserve  me ;  for  I 
wait  on  thee.  22.  Redeem  Israel,  O  God, 
out  of  all  his  troubles. 

David,  encouraged  by  the  promises  he  had  been 
meditating  upon,  here  renews  his  addresses  to  God, 
and  concludes  the  psalm,  as  he  began,  with  the 
professions  of  dependence  upon  God  and  desire  to- 
ward him. 

I.  He  lays  open  before  God  the  calamitous  con- 
dition he  was  in.  His  feet  were  in  the  net,  held  fast 
and  entangled,  so  that  he  could  not  extricate  him- 
self out  of  his  difficulties,  v.  15.  He  was  desolate 
and  afflicted,  -v.  16.  It  is  common  for  those  that  are 
afflicted  to  be  desolate;  their  friends  desert  them 
then,  and  they  are  themselves  disposed  to  sit  alone, 
and  keep  silence.  Lam.  iii.  28.  David  calls  himself 
desolate  and  solitary,  because  he  depended  not 
upon  his  servants  and  soldiers,  but  relied  as  entirely 
upon  Ciod  as  if  he  had  no  prospect  at  all  of  help  and 
succour  from  any  creature.  Being  in  distress,  in 
many  distresses,  the  troubles  of  his  heart  were  en- 
larged; {v.  17.)  he  grew  more  and  more  melan- 
choly, and  troubled  in  mind.  Sense  of  sin  afflicted 
him  more  than  any  thing  else:  that  was  it  that 
broke  and  wounded  his  spirit,  and  made  his  out- 


ward troubles  lie  heavy  upon  him.  He  was  in  af- 
fliction and  pain,  v.  18.  His  enemies,  that  perse- 
cuted him,  were  many  and  malicious,  they  hated 
him;  and  very  barbarous,  it  was  with  a  cruel  hatred 
that  they  hated  him,  v.  19.  Such  were  Christ's 
enemies,  and  the  persecutors  of  his  church. 

n.  He  expressed  the  dependence  he  had  upon 
God  in  these  distresses;  {v.  15.)  Mine  eyes  are  ever 
toward  the  Lord.  Idolaters  were  for  gods  tha* 
they  could  see  with  their  bodily  eyes,  and  they  had 
their  eyes  ever  toward  their  idols,  Isa.  xvii.  7,  8. 
But  it  is  an  eye  of  faith  that  we  must  have  towar'l 
God,  who  is  a  Spirit,  Zech.  ix.  1.  Our  meditation 
of  him  must  be  sweet,  and  we  must  always  set  him 
before  us:  in  all  our  ways,  we  must  acknowledge 
him,  and  do  all  to  his  glory.  Thus  we  must  live  a 
life  of  communion  with  God,  not  only  in  ordinances, 
but  in  pro\idences,  not  only  in  the  acts  of  devotion, 
but  in  the  whole  course  of  our  conversation.  D'^^id 
had  the  comfort  of  this,  in  his  affliction;  for,  because 
his  eyes  were  ever  toward  the  Lord,  he  doubted  not 
but  he  would  pluck  his  feet  out  of  the  net;  that  he 
would  deli\  er  him  from  tlie  corruptions  of  his  own 
heart,  (so  some,)  from  the  designs  of  his  enemies 
against  him,  so  others.  Those  that  have  their  eye 
ever  toward  God,  shall  not  have  their  feet  long  in 
the  net.  He  repeats  his  profession  of  dependence 
upon  God;  {v.  20.)  Let  me  not  be  ashamed;  for  I 
put  my  trust  in  thee;  and  of  expectation  from  hii  i, 
I  wait  on  thee,  v.  21.  It  is  good  thus  to  hope,  ai  d 
quietly  to  wait,  for  the  salvation  of  the  Lord. 

III.  He  prays  earnestly  to  God  for  relief  ai  d 
succour. 

1.  For  himself;  see  how  he  begs,  (1.)  For  the 
remission  of  sin;  {y.  18.)  Forgive  all  7ny  sins. 
Those  were  his  heaviest  burthens,  and  which 
brought  upon  him  all  his  other  burthens.  He  had 
begged  {v.  7.)  for  the  pardon  of  the  sins  of  his 
youth,  and  (v.  11.)  for  the  pardon  of  some  one  par- 
ticular iniquity  that  was  remarkably  great,  which, 
some  think,  was  his  sin  in  the  matter  of  Uriah. 
But  here  he  prays.  Lord,  forgive  all,  take  away  all 
iniquity.  It  is  observable,  that,  as  to  his  affliction, 
he  asks  for  no  more  than  God's  regard  to  it;  "Look 
u/ion  my  affliction  and  my  pain,  and  do  with  it  as 
thou  pleasest."  But,  as  to  his  sin,  he  asks  for  no 
less  than  a  pardon,  Forgive  all  my  sins.  When  at 
any  time  we  are  in  trouble,  we  should  be  more 
concerned  about  our  sins,  to  get  them  pardoned, 
than  about  our  afflictions,  to  get  them  removed. 
Yet  he  prays,  (2. )  For  the  redress  of  his  grievances. 
His  mind  was  troubled  for  God's  withdrawings 
from  him,  and  under  the  sense  he  had  of  his  displea- 
sure against  him  for  his  sin;  and  therefore  he  prays, 
{v.  16.)  Turn  thee  unto  me.  And  if  God  turn  to 
us,  no  matter  who  turns  from  us.  His  condition 
was  troubled,  and,  in  reference  to  that,  he  prays, 
"  0  bring  thou  me  out  of  my  distresses.  I  see  no 
way  of  deliverance  open;  but  thou  canst  either  find 
one,  or  make  one."  His  enemies  were  spiteful' 
and,  in  reference  to  that,  he  prays,  "O  keep  my 
soul  from  falling  into  their  hands,  or  else  deliver  me 
out  of  their  hands." 

Four  things  he  mentions  by  way  of  plea,  to  en- 
force these  petitions;  and  refers  himself  and  them 
to  God's  consideration.  [1.]  He  pleads  God's 
mercy;  Have  mercy  upon  me.  Men  of  the  great- 
est merits  were  undone,  if  they  had  not  to  do  with 
a  God  of  infinite  mercies.  [2.]  He  pleads  his  own 
misery,  the  distress  he  was  in,  his  affliction  and 
pain,  especially  the  troubles  of  his  heart;  all  which 
made  him  the  proper  object  of  divine  mercy.  [3.] 
He  pleads  the  miquity  ot  his  enemies;  "  Lord,  con- 
sider them,  how  cruel  they  are,  and  deliver  me  out 
of  their  hands."  [4.]  He  pleads  his  own  integrity, 
V.  21.  Though  he  had  owned  himself  guilty  before 
God  and  had  confessed  his  sins  agamst  him;  yet, 


PSALMb,  XXV 1. 


267 


as  to  his  enemies,  he  had  the  testimony  of  his  con- 
science, that  he  had  done  them  no  wrong;  which 
was  his  comfort,  when  they  hated  him  with  cruel 
hatred;  and  he  prays  that  this  might  preser^  e  him. 
This  intimates  that  he  did  not  expect  to  be  safe, 
anv  longer  than  he  continued  in  his  integrity  and 
uprightness;  and  that,  while  he  did  continue  in  it, 
he  did  not  doubt  of  being  safe.  Sincerity  will  be  our 
best  security  in  the  woi-st  of  times.  Integrity  and 
uprightness  Will  be  a  man's  preservation  more  than 
the  wealth  and  honour  of  the  world  can  be;  this 
will  preserve  us  to  the  heavenly  kingdom.  We 
should  tlierefore  pray  to  God  to  preserve  us  in  our 
integrity,  and  then  be  assured  that  that  will  pie- 
serve  us. 

2.  For  the  church  of  God;  (t.  22.)  Redeem 
Israel,  O  God,  out  of  all  his  troubles.  David  was 
now  in  trouble  himself,  but  he  thinks  it  not  strange, 
smce  trouble  is  the  lot  of  all  God's  Israel.  Why 
should  any  one  member  fare  better  than  the  whole 
body .''  David's  troubles  were  enlarged,  and  very 
earnest  he  was  with  God  to  deliver  him;  yet  he 
forgets  not  the  distresses  of  God's  church ;  jfor  when 
we  have  ever  so  much  business  of  our  own  at  the 
throne  of  grace,  we  must  still  remember  to  pray  for 
the  public.  Good  men  have  little  comfort  m  their 
own  safety,  while  the  church  is  in  distress  and  dan- 
ger. This  prayer  is  a  prophecy,  that  God  would, 
at  length,  give  David  rest,  and  therewith  give  Israel 
rest  from  all  their  enemies  rovmd  about.  It  is  a 
prophecy  of  the  sending  of  the  Messiah  in  due  time 
to  redeem  Israel  from  his  iniquities,  (cxxx.  8.)  and 
so  to  redeem  them  from  their  troul)les.  It  refers 
also  to  the  happiness  of  the  future  state.  In  heaven, 
and  in  heaven  only,  will  God's  Israel  be  perfectly 
redeemed  from  all  troubles. 

PSALM  XXVI. 

Holy  David  is,  in  this  psalm,  puttintr  himself  upon  a  solemn 
trial,  not  by  God  and  his  couiilry,  but  by  God  and  his 
own  conscience  ;  to  both  nhich  he  appeals  touching  his 
integrity,  (v.  J,  2.)  for  the  proof  of  which,  he  alleges,  I. 
His  constant  regard  to  God  and  his  grace,  v.  3.  II.  His 
rooted  antipathy  to  sin  and  sinners,  v.  4,  5.  III.  His 
sincere  affection  to  the  ordinances  of  God,  and  his  care 
about  them,  v.  6 . .  8.  Haviiitr  thus  proved  his  integrity, 
1.  He  deprecates  the  doom  of  the  wicked,  v.  9,  10.  2.  He 
casts  himself  upon  the  mercy  and  yrace  of  God  ;  with 
a  resolution  to  hold  fast  his  integrity,  and  his  hope  in 
God,  V.  11,  12.  [n  singing  this  psalm,  we  must  teach 
and  admonish  ourselves,  and  one  another,  what  we  must 
be,  and  do,  that  we  may  have  the  favour  of  God,  and 
comfort  in  our  own  consciences  ;  and  comfort  ourselves 
with  it,  as  David  does,  if  we  can  say,  that  in  any  mea- 
sure we  have,  through  grace,  answered  to  these  charac- 
ters. The  learned  Amyraldus,  in  his  argument  of  this 
psalm,  suggests,  that  David  is  here,  by  the  spirit  of  pro- 
phecy, carried  out  to  speak  of  himself  as  a  type  of  Christ, 
of  whom  what  he  here  says  of  his  spotless  innocence, 
was  fully  and  eminently  true,  and  of  him  only,  and  to 
dim  we  may  apply  it  in  singing  this  psalm.  We  are  com- 
ilete  in  him. 

ji  psalm  of  David. 

1  "TUDGE  me,  O  Lord  ;  for  I  have  walk- 
•J  ed  in  mine  integrity :  I  have  trusted 
al  .0  in  the  Lord  ;  therefore  I  shall  not  slide. 
2.  Examine  me,  O  Lord,  and  prove  me  ; 
try  my  reins  and  my  heart.  3.  For  thy 
loving-kindness  is  before  mine  eyes ;  and  I 
have  walked  in  thy  truth.  4.  1  have  not  sat 
with  vain  persons,  neither  will  I  go  in  with 
dissemblers.  5.  I  have  hated  the  congre- 
gation of  evil-doers  ;  and  will  not  set  with 
the  wicked. 


It  is  probable  that  David  penned  this  psalm  when 
he  was  pei-secuted  by  Saul  and  his  party,  who,  to 
give  some  colour  to  tlien-  unjust  rage,  represented 
him  as  a  \  ery  bad  man,  and  falsely  accused  him  of 
many  high  crimes  and  misdemeanors,  dressed  him 
up  in  the  skins  of  wild  beasts,  that  they  might  ba.t 
him.  Innocency  itself  is  no  fence  to  the  name, 
though  it  is  to  the  bosom,  against  the  daits  of 
calumny.  Herein  he  was  a  type  of  Christ,  who 
was  made  a  reproach  of  men,  and  foretold  to  his 
followers,  that  they  also  must  have  all  manner  of 
evil  said  against  them  falsely.  Now  see  what  David 
does  in  this  case, 

I.  He  appeals  to  God's  righteous  sentence;  (^.l.) 
^^  Judge  me,  O  God;  be  thou  Judge  between  me 
and  my  accusers,  between  the  persecutor  and  the 
poor  prisoner;  bring  me  off  with  honour,  and  put 
them  to  shame  that  falsely  accuse  me."  Saul,  who 
was  himself  supreme  judge  in  Israel,  was  his  adver- 
sary, so  that,  in  a  controversy  with  him,  he  could 
appeal  to  no  other  than  to  God  himself.  As  to  his 
oft'ences  against  God,  he  prays.  Lord,  enter  not  into 
Judg-ment  with  me;  (cxliii.  2.)  Remember  7iot  my 
transgressions;  (xxv.  7. )  there  he  appeals  to  God  s 
mercy;  but  as  to  his  offences  against  Saul,  he  ap- 
peals to  God's  justice,  and  begs  of  him  to  judge  for 
him,  as,  xliii.  1.  Or  thus;  he  cannot  justify  himself 
against  the  charge  of  sin,  he  ovvns  his  iniquity  is 
great,  and  he  is  undone  if  God,  in  his  infinite 
mercy,  do  not  forgive  him;  but  he  can  justify  him- 
self against  the  charge  of  hypocrisy,  and  has  reason 
to  hope,  that,  according  to  the  tenor  cf  the  cove- 
nant of  grace,  he  is  one  of  those  that  may  expect  to 
find  favour  with  God.  Thus  holy  Job  often  owns 
he  has  sinned,  and  yet  he  holds  fast  his  integrity. 
Note,  It  is  a  comfort  to  those  who  are  falsely  ac- 
cused, that  there  is  a  righteous  God,  who,  sooner 
or  later,  will  clear  up  their  innocency,  and  a  com- 
fort to  all  who  are  sincere  in  religion,  that  God  him- 
self is  a  Witness  to  their  sincerity. 

II.  He  submits  to  his  unerring  search;  {-v.  2. )  £a:- 
amiyie  me,  O  Lord,  and  prove  me,  as  gold  is  proved, 
whether  it  be  standard.  God  knows  every  man's 
true  character,  for  he  knows  the  thoughts  and  in- 
tents of  the  heart,  and  sees  through  every  disguise. 
David  prays.  Lord,  examine  me;  which  intimates 
that  he  was  well  pleased  that  God  did  know  him, 
and  truly  desirous  that  he  would  discover  him  to 
himself,  and  discover  him  to  all  the  world.  So  sin- 
cere was  he  in  his  devotion  to  his  God, and  his  loyalty 
to  his  prince,  (in  both  which  he  was  suspected  to  be 
a  pretender,)  that  he  wished  he  had  a  window  in 
his  bosom,  that  whoever  would,  might  look  into  his 
heart. 

III.  He  solemnly  protests  his  sincerity;  {ik  1.)  '•  i 
have  walked  in  mine  integrity;  my  conversation  has 
agreed  with  my  profession,  and  one  part  of  it  has 
been  of  a  piece  with  another. "  It  is  in  vain  to  boast 
of  our  integrity,  unless  we  can  make  it  out,  that,  by 
the  grace  of  God,  we  have  walked  in  our  integrity, 
and  that  our  conversation  in  the  world  has  been  in 
simplicity  and  godly  sincerity. 

He  produces  here  several  proofs  of  his  integrity, 
which  encouraged  him  to  trust  in  the  Lord  as  his 
righteous  Judge,  who  would  patronise  and  plead  his 
righteous  cause,  with  an  assurance  that  he  should 
come  off  with  reputation,  (  Therefore  I  shall  not 
slide,)  and  that  they  should  not  prevail,  who  con 
suited  to  cast  him  down  from  his  excellency,  to 
shake  his  faith,  blemish  his  name,  and  prevent  his 
coming  to  the  crown,  Ixii.  4.  They  that  are  sincere 
in  religion  may  trust  in  God,  that  they  shall  not 
slide,  that  they  shall  not  apostatize  from  their  reli- 
gion. 

1.  He  had  a  constant  regard  to  God  and  to  his 
grace,  v.  3.  (1.)  He  aimed  at  God's  favour  as  his 
end,  and  chief  good;  Thy  loving-kindness  is  before 


268 


PSALMS,  XXVI. 


mine  eyes.  This  will  be  a  good  evidence  of  our 
sincerity,  if  what  we  do  in  religion,  we  do  from  a 
principle  of  lo\  e  to  God,  and  good  thoughts  of  him 
as  the  best  of  beings,  and  the  best  of  friends  and 
benefactors,  and  from  a  grateful  sense  of  God's 
goodness  to  us  in  particular,  which  we  have  had  ex- 
perience of  all  our  days.  If  we  set  God's  loving- 
kindness  before  us  as  our  pattern,  to  which  we 
endeavour  to  conform  ourselves,  hcm^foUoivers  of 
him  that  is  good  in  his  goodness;  (1  Pet.  iii.  13.) 
if  we  set  it  before  us  as  our  great  engagement  and 
encouragement  to  our  duty,  and  are  afraid  of  doing 
anv  thing  to  forfeit  God's'fav  our,  and  in  care  by  all 
means  to  keep  ourselves  in  his  love;  this  will  not 
only  be  a  good  evidence  of  our  integrity,  but  will 
have  a  gaxat  influence  upon  our  perseverance  in  it, 
(2.)  He  governed  liimself  by  the  word  of  God  as  his 
rule.  "I  have  walked  in' thy  truth,  according  to 
thy  law,  for  thy  law  is  truth."  Note,  Those  only 
may  expect  the  benefit  of  God's  loving-kindness, 
that  live  up  to  his  truths,  and  his  laws  that  are 
grounded  upon  them.  Some  understand  itof  hiscon- 
iforming  himself  to  God's  example  in  truth  and 
faithfulness,  as  well  as  in  goodness  and  loving-kind- 
ness. Those  certainly  walk  well,  that  are  followers 
of  God  as  dear  children. 

2.  He  had  no  fellowship  with  the  unfruitful  works 
of  darkness,  nor  with  the  workers  of  those  works, 
V.  4;  5.  By  this  it  appeared  he  was  truly  loyal  to 
his  prince,  that  he  never  associated  with  those  that 
were  disaffected  to  his  government,  with  any  of  those 
sons  of  Belial  that  despised  him,  1  Sam.  x.'27.  He 
was  in  none  of  their  cabals,  nor  joined  with  them  in 
any  of  their  intrigues;  he  cursed  not  the  king,  no  not 
in  his  heart.  And  this  also  was  an  evidence  of  his 
faithfulness  to  his  God,  that  he  never  associated 
with  those  who,  he  had  any  reason  to  think,  were 
disaffected  to  religion,  or  were  open  enemies,  or 
false  friends,  to  its  interests.  Note,  Great  care  to 
avoid  bad  company,  is  both  a  good  e\  idence  cf  our 
integrity,  and  a  good  means  to  preser\  e  us  in  it. 
Now  observe  here,  (1.)  That  this  part  (f  his  pro- 
testation looks  both  backward  upon  the  care  he  had 
hitherto  taken  in  this  matter,  and  forward  upon  the 
care  he  would  still  take.  "  I  have  not  sat  with 
them,  and  I  ivill  not  go  in  with  tliem."  Note,  Our 
good  practices  hitherto,  are  then  evidences  of  our 
integrity,  when  they  are  accompanied  with  resolu- 
tions, in  God's  strength,  to  persevere  in  them  to 
the  end,  and  not  to  draw  back;  and  our  good  reso- 
lutions for  the  future  we  may  then  take  the  comfort 
of,  when  they  are  the  cfmtinuation  of  our  good  prac- 
tices hitherto.  (2.)  That  David  shunned  the  com- 
pany, not  only  of  wicked  persons,  but  of  vain 
persons,  that  were  wholly  addicted  to  mirth  and 
gaiety,  and  had  nothing  solid  or  serious  in  them. 
The  company  of  such  may  perhaps  l)e  the  more 
pernicious  of  the  two  to  a  Rood  man,  l)eca\ise  he  will 
not  be  so  ready  to  stand  upon  his  guard  against  the 
contagion  of  vanity,  as  against  that  of  downi-ight 
wickedness.  (3. )  That  the  company  of  dissemblers 
is  as  dangerous  company  as  any  other,  and  as  much 
to  be  shunned,  in  prudence  as  well  as  piety.  Evil- 
doers pretend  friendship  to  those  whom  they  would 
decoy  into  their  snares,  but  they  dissemble;  nvhen 
they  speak  fair,  believe  them  not.  (4.)  Though 
sometimes  he  could  not  avoid  being  in  the  company 
of  bad  people,  yet  he  would  not  go  in  with  them,  he 
would  not  choose  such  for  his  companions,  nor  seek 
an  opportunity  of  acquaintance  and  converse  with 
them;  he  might  fall  in  with  them,  but  he  would  not, 
by  appointment  and  assignation,  go  in  with  them: 
or,  if  he  happened  to  be  with  them,  he  would  not 
Bit  with  them,  he  would  not  continue  with  theni; 
he  would  be  in  their  company  no  longer  than  his 
business  made  it  necessary:  he  would  not  concur 
with  them,  not  say  as  they  said,  ncr  do  as  they  did, 


as  they  that  sit  in  the  seat  of  the  scornful,  i.  1.  He 
would  not  sit  in  counsel  with  them,  upon  ways  and 
means  to  do  mischief,  nor  sit  in  judgment  with  them, 
to  condemn  the  generation  of  the  righteous.  (5.) 
VVe  must  not  only  in  our  practice  avoid  bad  compa- 
ny, but  in  our  principles  and  affections  we  must 
have  an  aversion  to  it.  David  here  says,  not  only 
"I  have  shunned  it,"  but  "I  have  hated  it,", 
cxxxix.  21.  (6.)  The  congregation  of  evil  diers, 
the  club,  the  confederacy  of  them,  is  in  a  special 
manner  hateful  to  good  people.  I  have  hated  ecc/e- 
siam  malignantiuni — the  church  of  the  maligna):! ; 
so  the  \  ulgar  Latin  reads  it.  As  good  men,  in  con- 
cert, make  o;  e  another  better,  and  are  enabled  to 
do  so  much  the  more  good,  so  bad  men,  in  combi- 
nation, make  one  another  worse,  and  do  so  nmch 
the  more  mischief.  In  all  this,  David  was  a  type 
of  Christ,  who,  though  he  recei^  ed  sinners,  and  ate 
with  theai,  to  instruct  them  and  do  them  good,  yet, 
otherwise,  was  holy,  harmless,  undefiled,  and  sepa- 
rate from  sinners,  particularly  from  the  Pharisees, 
those  dissemblers;  thus  too  David  was  an  example 
to  Christians,  when  they  join  themselves  to  Christ, 
to  save  themselves  from  this  untoward  generation. 
Acts  ii.  40. 

6.  I  will  wash  my  hands  in  innocency: 
so  will  I  compass  thine  altar,  O  Lord  :  7. 
That  I  may  publish  with  the  voice  of  thanks- 
giving, and  tell  of  all  thy  wondrous  works. 
8.  Lord,  I  have  loved  the  habitation  of  thy 
house,  and  the  place  where  thine  honour 
dwelleth.  9.  Gather  not  my  soul  with  sin- 
ners, nor  my  life  with  bloody  men  ;  1 0.  In 
whose  hands  is  mischief,  and  their  right 
hand  is  full  of  bribes.  1 1 .  But  as  for  me,  I 
will  walk  in  mine  integrity :  redeem  me,  and 
be  merciful  unto  me.  12.  My  foot  standeth 
in  an  even  place:  in  the  congi'egations  will 
I  bless  the  Lord. 

In  these  verses, 

I.  David  ])ro<luces  a  further  evidence  of  his  inte- 
gritv,  which  was  the  sincere  affection  he  had  to  the 
ordinances  of  God,  and  the  constant  care  he  took 
abmit  them,  and  the  pleasure  he  took  in  them.  Hy- 
pocrites and  dissemblers  may  indeed  be  found  at- 
tending on  God's  ordinances,  as  the  proud  Pharisee 
went  up  to  the  temple  to  pray  with  the  penitent 
publican;  but  it  is  a  good  sign  of  sincerity,  if  we  at- 
tend upon  them,  as  David  here  tells  ns  he  did, 
V.  6.-8. 

1.  He  was  very  careful  and  conscientious  in  his 
preparation  for  holy  ordinances.  I  ivill  wash  mine 
hands  in  innocency.  He  not  only  refrained  from 
the  society  of  siimcrs,  but  kept  himself  clean  from 
the  pollutions  of  sin,  and  this  with  an  eye  to  the 
])lace  he  had  among  those  that  compassed  G(  d's 
altar.  "I  will  wash,  and  so  will  I  compass  the 
altar,  knowing  that  otherwise  I  shall  not  be  wel- 
come." This  is;  like  that,  (1  Cor.  xi.  28.)  Let  a 
?nan  examine  himself,  and  sc  let  him  eat;  sx)  pre- 
pared. This  denotes,  (1.)  Habitual  preparation; 
"/  will  wash  my  hands  in  innocency,  I  will  care- 
fully watch  against  all  sin,  and  keep  my  conscience 
pure  from  those  dead  works  which  defile  it,  and 
forbid  my  drawing  nigh  to  God."  See  xxiv.  3,  4 
(2.)  Actual  preparation;  it  alludes  to  the  ceremo- 
ny of  the  priests'  washing,  when  they  went  m  to 
minister,  Exod.  xxx.  20,  21.  Though  David  was 
no  priest,  yet,  as  e\  ery  worshipper  ought,  he  would 
look  to  the  substance  of  that  which  the  priests  were 
enjoined  the  sliadow  of.     In  our  preparations  for 


PSALMS,  XXVI. 


269 


solemn  ordinances,  we  must  not  only  be  able  to  clear 
ourselves  irom  the  charge  of  reigning  infidelity  and 
hypocrisy,  and  to  protest  our  innocency  of  that, 
(which  was  signified  l)y  nvashing  the  hmids,  Deut. 
xxi.  6.)  but  we  must  take  piins  to  cleanse  ourselves 
from  the  spots  of  remaining  iniquity,  by  renewing  our 
repentance,  and  making  a  fresh  application  of  the 
blood  of  Christ  to  our  consciences,  for  the  purify- 
ing and  pacifying  of  them.  He  that  is  washed,  that 
is,  in  a  justified  state,  has  need  thus  to  wash  hia  ftet, 
(John  xiii.  10. )  to  wash  his  hands,  to  wash  them  in 
innocency;  he  that  is  penitent,  is  fiene  iynwcens — 
almost  innocent;  and  he  tliat  is  ])ardoned,  is  so  far 
innocent,  that  his  sins  shall  not  be  mentioned  against 
him. 

2.  He  was  very  diligent  and  serious  in  his  atten- 
dance upon  them;  /  ivill  com/iass  thine  altar;  al- 
luding to  the  custom  of  the  priests,  who,  while  the 
sacrifice  was  in  offering,  walked  round  the  altar, 
and,  probably,  the  offerers  likewise  did  so  at  some 
distance,  denoting  a  diligent  regard  to  what  was 
done,  and  a  dutiful  attendance  in  the  service.  "  / 
will  comfiass  it;  I  will  be  among  the  crowds  that  do 
compass  it,  among  the  thickest  of  them."  David, 
a  man  of  honour,  a  man  of  business,  a  man  of  war, 
thought  it  not  below  him  to  attend  with  the  multi- 
tude on  God's  altars,  and  could  find  time  for  that 
attendance.  Note,  (1.)  All  God's  people  will  be 
sure  to  wait  on  God's  altar,  in  obedience  to  his  com- 
mands, and  in  pursuance  of  his  favour.  Christ  is 
our  Altar,  not  as  the  altar  in  the  Jewish  church, 
which  was  fed  bv  them,  but  an  altar  that  we  eat  of, 
and  live  u/ion,  Heb.  xiii.  10.  (2.)  It  is  a  pleasant 
sight  to  see  God's  altar  compassed,  and  to  see  our- 
selves among  them  that  compass  it. 

3.  In  all  his  attendance  on  God's  ordinances,  he 
aimed  at  the  glory  of  God,  and  was  much  in  the 
thankful  praise  and  adoration  of  him.  He  had  an 
eye  to  the  place  of  worship,  as  the  place  where 
God's  honour  dwelt,  (r.  8. )  and  therefore  made  it 
his  business  there  to  honour  God,  and  to  give  him 
.he  glory  due  to  his  name;  to  publish  with  the  voice 
of  thanksgiving  all  God's  wondrous  works.  God's 
gracious  works,  which  call  for  our  thanksgiving, 
are  all  wondrous  works,  which  call  for  our  admi- 
ration. We  ought  to  publish  them,  and  tell  of  them, 
for  his  glory,  and  the  excitement  of  others  to  praise 
him;  and  we  ought  to  do  it  with  the  voice  of  thanks- 
giving, as  those  that  are  sensible  of  our  obligations, 
by  all  ways  possible,  to  acknowledge  with  grati- 
tude the  favours  we  have  received  from  God. 

4.  He  did  this  with  delig;lit,  and  from  a  principle 
of  true  affection  to  God  and  his  institutions.  Touch- 
ing this,  he  appeals  to  God,  "  Lord  thou  knowest 
how  dearly  I  have  loved  the  habitation  of  thy  house, 
{v.  8.)  the  tabernacle  where  thou  art  pleased  to 
manifest  thy  residence  among  thy  people,  and  re- 
ceive their  homage,  the  place  where  thine  honour 
dwells."  David  v/as  sometimes  forced  by  persecu- 
tion into  the  countries  of  idolaters,  and  was  hindered 
from  attending  God's  altars,  which  perhaps  his 
persecutors,  that  laid  him  under  that  restraint,  did 
themselves  upbraid  him  with  as  his  crime.  See 
1  Sam.  XX.  27.  "  But,  Lord,"  says  he,  "though  I 
cannot  come  to  the  habitation  of  thine  house,  I  love 
it,  my  heart  is  there,  and  it  is  my  greatest  trouble 
that  I  am  not  there. "  Note,  AH  that  truly  lo\{e 
God,  truly  love  the  ordinances  of  God,  and  therefore 
love  them,  because  in  them  he  manifests  his  honour, 
and  they  have  an  opportunity  of  honouring  him. 
Our  Lord  Jesus  loved  his  Father's  honour,  and 
made  it  his  business  to  glorify  him ;  he  loved  the  ha- 
bitation of  his  house,  his  church  among  men,  loved 
it,  and  gave  himself  for  it,  that  he  might  build  and 
consecrate  it.  Those  who  love  communion  with 
God,  and  delight  in  approaching  to  him,  find  it  to 
r>e  a  constant  pleasure,  a  comfortable  evidence  of 


their  integrity,  and  a  comfort  vble  earnest  of  then- 
endless  felicity. 

II.  David,  having  given  proofs  of  his  integrity, 
earnestly  prays,  with  a  humble  confidence  toward 
God,  (such  as  they  have  whose  hearts  condemn 
them  not,)  that  he  might  not  fall  under  the  doom  of 
the  wicked;  {y.  9,  10.)  Gather  not  my  soul  with 
sinners.  Here,  1.  David  describes  these  sinners, 
whom  he  looked  uj)on  to  be  in  a  miserable  condi- 
tion, so  miserable,  that  he  could  not  wish  the  worst 
enemy  he  had  in  the  world  to  be  in  a  worse.  "They 
are  bloody  men,  that  iliii-st  after  blood,  and  lie  un- 
der a  great  deal  of  the  guilt  of  blood.  They  do  mis- 
chief, and  mischief  is  always  in  their  hands.  Though 
they  get  by  their  wickedness,  (for  their  right  hand 
is  full  of  bribes  whicli  they  ha\e  taken  to  pervert 
justice,)  yet  that  will  make  their  case  never  the 
better;  for  what  is  a  man  profited,  if  he  gain  the 
world,  and  lose  his  soul?'"  2.  He  dreads  ha\  ing  his 
lot  with  them;  he  never  loved  them,  nor  associated 
with  thcni,  in  this  world,  and  therefore  could  in 
faith  pray  that  he  might  not  have  his  lot  with  them 
in  the  other  world.  Our  souls  must  shortly  be  ga- 
thered, to  return  to  God  that  gave  them,  and  will 
call  for  them  again.  See  Job  xxxiv.  14.  It  con- 
cerns us  to  consider  whether  our  souls  will  then 
be  gathered  with  saints  or  with  sinners;  whether 
bound  in  the  bundle  of  life  with  the  Lord  for  ever, 
as  the  souls  of  the  faithful  are,  (1  Sam.  xxv.  29.) 
or  bound  in  the  bundle  of  tares  for  the  fire,  Matth. 
xiii.  30.  Death  gathers  us  to  our  people,  to  those 
that  are  our  people  while  we  live,  whom  we  choose 
to  associate  with,  and  with  whom  we  cast  in  our 
lot,  to  those  death  will  gather  us,  and  with  them 
we  must  take  our  lot,  to  eternity.  Balaam  desired 
to  die  the  death  of  the  righteous.  David  dreaded 
dying  the  death  of  the  wicked;  so  that  both  sides  are 
of  that  mind,  which  if  we  be  of,  and  will  live  up  to 
it,  we  are  happy  for  ever.  Those  that  will  not  be 
companions  with  sinners  in  their  mirth,  nor  eat  of 
their  dainties,  may  in  faith  pray  not  to  be  compa- 
nions with  them  in  their  misery,  nor  to  drink  of 
their  cup,  their  cup  of  trembling. 

III.  David,  with  a  holy  humble  confidence,  com- 
mits himself  to  the  grace  of  God,  v.  11,  12.  1.  He 
promises  that  by  the  grace  of  God  he  would  perse- 
vere in  his  duty:  "  j^s  for  me,  whatever  others  do, 
I  will  walk  in  mine  integrity."  Note,  When  the 
testimony  of  our  consciences  for  us,  that  we  have 
walked  in  our  integrity,  is  comfortable  to  us,  that 
should  confirm  our  resolutions  to  continue  therein. 
2._  He  prays  for  tlie  divine  grace,  both  to  enable 
him  to  do  so,  and  to  give  him  the  comfort  of  it; 
"Redeem  me  out  of  the  hands  of  my  enemies,  and 
be  merciful  to  me,  living  and  dying."  Be  we  ever 
so  confident  of  our  integrity,  yet  still  we  must  rely 
upon  God's  mercy,  and  the'great  redemption  Christ 
has  wrought  out,  and  pray  for  the  benefit  of  them. 
3.  He  pleases  himself  with  his  steadiness;  "  My 
foot  stands  in  an  even  place,  where  I  shall  not 
stumble,  and  whence  I  shall  not  fall."  This  he 
speaks,  as  one  that  found  his  resolutions  fixed  for 
God  and  godliness,  not  to  be  shaken  by  the  tempta- 
tions of  the  world;  and  his  comforts' firm  in  God 
and  his  grace,  not  to  be  disturbed  by  the  crosses 
and  troubles  of  the  world.  4.  He  promises  him- 
self that  he  should  yet  have  occasion  to  praise  the 
Xord;  that  he  should  be  furnished  with  matter  for 
praise,  that  he  should  have  a  heart  for  praises;  and 
that  thovlgh  he  was  now  perhaps  banished  from 
public  ordinances,  yet  he  should  again  have  an  op- 
portunity of  blessing  God  in  the  congregation  of  his 
people.  Those  that  hate  the  congregation  of  evil- 
doers shall  be  joined  to  the  congregation  of  the 
righteous,  and  join  with  them  in  praising  God;  and 
it  is  pleasant  doing  that  in  good  company;  the  more 
the  better,  it  is  the  more  like  heaven. 


PSALMS,  XXVIL 


PSALM  XXVII. 

Some  think  David  penned  this  psalm,  before  his  coming  to 
the  throne,  when  he  was  in  the  midst  of  his  troubles, 
and,  perhaps,  upon  occasion  of  the  death  of  his  parents; 
but  the  Jews  think  he  penned  it,  when  he  was  old,  upon 
occasion  of  the  wonderful  deliverance  he  had  from  the 
sword  of  the  giant,  when  Abishai  succoured  him, 
(2  Sam.  xxi.  16, 17.)  and  his  people,  thereupon,  resolved 
he  should  never  venture  his  life  again  in  battle,  lest  he 
should  quench  the  light  of  Israel."  Perhaps  it  was  not 
penned  upon  any  particular  occasion;  but  it  is  very  ex- 
pressive of  the  pious  and  devout  affections  with  which 
gracious  souls  are  carried  out  toward  God  at  all  times, 
especially  in  times  of  (rouble.  Here  is,  I.  The  couraffe 
and  holy  bravery  of  his  faith,  v.  I .  .3.  11.  The  compla- 
cency he  took  in  communion  with  God,  and  the  benefit 
he  experienced  by  it,  v.  4..  6.  III.  His  desire  toward 
God,  and  his  favour  and  grace,  v.  7  ..  9,  1 1,  12.  IV.  His 
expectations  from  God,  and  the  encouragement  he  gives 
to  others  to  hope  in  him,  v.  10,  13, 14.  And  let  our  hearts 
be  thus  affected  in  singing  this  psalm. 

A  fisalm  of  David. 

1.  rTlHE  Lord  is  my  light  and  my  salva- 
1  tion ;  whom  shall  I  fear  ?  the  Lord 
is  the  strength  of  my  life ;  of  whom  shall  I 
be  afraid  ?  2.  When  the  wicked,  even  mine 
enemies  and  my  foes,  came  upon  me  to  eat 
up  my  flesh,  they  stumbled  and  fell.  .3. 
Though  a  host  should  encamp  against  me, 
my  heart  shall  not  fear ;  tliough  war  should 
rise  against  me,  in  this  loill  I  be  contident. 
4.  One  thing  have  I  desired  of  the  Lord, 
that  will  I  seek  after ;  that  I  may  dwell  in 
the  house  of  the  Lord  all  the  days  of  my 
life,  to  behold  the  beauty  of  the  Lord,  and 
to  inquire  in  his  temple.  5.  For  in  the  time 
of  trouble  he  shall  hide  me  in  his  pavilion : 
in  the  secret  of  his  tabernacle  shall  he  hide 
me:  he  shall  set  me  up  upon  a  rock.  6. 
And  now  shall  my  head  be  lifted  up  above 
mine  enemies  round  about  me  :  therefore 
will  I  offer  in  his  tabernacle  sacrifices  of 
joy ;  I  will  sing,  yea,  1  will  sing  praises  unto 
the  Lord. 

We  may  observe  here, 

I.  With  what  a  lively  faith  David  triumphs  in 
God,  glories  in  his  holy  name,  and  in  the  interest 
he  had  in  him.  1.  The  Lord  is  my  light,  David's 
subjects  called  him  the  light  of  Israel,  2  Sam.  xxi. 
17.  And  he  was  indeed  a  burning  and  a  shining 
Light:  but  he  owns  that  he  shone,  as  the  moon 
does,  with  a  borrowed  light;  what  light  God  darted 
upon  him,  reflected  upon  them;  The  Lord  is  my 
Light.  God  is  a  Light  to  his  people,  to  show  them 
the  way  when  they  are  in  doubt,  to  comfort  and  re- 
joice their  liearts  when  they  are  in  sorrow.  It  is  in 
his  light  that  thev  now  walk  on  in  their  way,  and  in 
his  light  they  hope  to  see  light  for  ever.  2.  "He 
is  my  Salvation,  in  whom  I  am  safe,  and  by  whom  I 
shall  be  saved."  3.  "He  is  the  Strength  of  my 
life;  not  only  the  Protector  of  my  exposed  life,  who 
keeps  me  from  being  slain,  but  the  Strength  of  my 
frail,  weak,  life,  who  keeps  me  from  fainting,  sink- 
ing, and  dying  away."  God,  who  is  a  believer's 
Light,  is  the  Strength  of  his  life;  not  only  by  whom, 
but  in  whom,  he  lives  and  moves.  In  God  there- 
fore let  us  strengthen  ourselves. 

II.  With  what  an  undaunted  courage  he  triumphs 
over  his  enemies;  no  fortitude  like  that  of  faith.  If 
(xod  be  for  him,  who  can  be  against  him?    Whom 


shall  I  fcar'^  Of  whom  shall  I  he  afraid?  If  Om- 
nipotence be  his  guard,  he  has  no  cause  to  fear;  if 
he  knows  it  to  be  so,  he  has  no  dUfiosiiion  to  fear. 
If  God  be  his  Light,  he  fears  no  shades;  if  God  be 
his  Salvation,  he  fears  no  colours.  He  triumphs 
over  his  enemies  that  were  already  routed,  v.  2. 
His  enemies  came  upon  him,  to  eat  up  his  flesh; 
aiming  at  no  less,  and  assured  of  that;  but  tliey  fell; 
not,  "  He  smote  them,  and  they  fell,"  but,  "They 
stumbled  and  fell;"  they  were  so  confounded  and 
weakened,  that  they  could  not  go  on  with  their  en- 
terprise. Thus  they  that  came  to  take  Christ,  with 
a  word's  speaking,  were  made  to  stagger,  and  fall 
to  the  ground,  John  xviii.  6.  The  ruin  of  some  of 
the  enemies  of  God's  people  is  an  earnest  of  the 
complete  conquest  of  them  all.  And  therefore, 
these  being  fallen,  he  is  fearless  of  the  rest; 
"  Though  they  be  numerous,  a  host  of  them; 
though  the}  be  daring,  and  their  attempts  threat- 
ening; though  they  encamp  against  me,  an  army 
against  one  man;  though  they  wage  war  upon  me, 
yet  my  heart  shall  not  fear.  Hosts  cannot  hurt 
us,  if  the  Lord  of  hosts  protect  us:  nay,  in  this  as- 
surance tliat  God  is  for  me,  /  will  be  confident." 
Two  things  he  will  be  confident  of;  1.  That  he 
shall  be  safe;  "  if  (iod  is  my  Salvation,  in  the  time 
of  trouble  he  shall  hide  me;  he  shall  set  me  out  of 
danger  and  above  the  fear  of  it."  God  will  not  only 
find  out  a  shelter  for  his  people  in  distress,  as  he 
did,  (Jer.  xxxvi.  26.)  but  he  will  himself  be  their 
Hiding-Place,  Ps.  xxxii.  7.  His  providence  shall, 
it  may  be,  keep  them  safe;  however,  his  grace 
shall  make  them  easy.  His  name  is  the  strong 
tower  into  which  by  faith  they  run,  Prov.  xviii.  10. 
"  He  shall  hide  me,  not  in  the  strong  holds  of  En- 
gedi,  (1  Sam.  xxiii.  29.)  but  in  the  secret  of  his  ta- 
bernacle." The  gracious  presence  of  God,  his 
power,  his  promise,  his  readiness  to  hear  prayer, 
the  witness  of  his  Spirit  in  the  hearts  of  his  people; 
these  are  the  secret  of  his  tabernacle,  and  in  these 
the  saints  find  cause  for  that  holy  security  and  se- 
renity of  mind  in  which  they  dwell  at  ease.  This 
se's  them  upon  a  rock  which  will  not  sink  under 
them,  but  on  which  they  find  firm  footing  for  their 
hopes;  nay,  it  sets  them  up  upon  a  rock  on  high, 
where  the  raging,  threatening,  billows  of  a  stormy 
sea  cannot  touch  them;  it  is  a  rock  that  is  A/^Aer 
than  we,  Ixi.  2.  2.  That  he  shall  be  victorious, 
{v.  6.)  '^  A''o'iv  shall  my  head  be  lifted  ufi  above 
mine  enemies;  not  only  so  as  that  they  cannot  reach 
it  with  their  darts,  but  so  as  that  I  shall  be  exaltec^ 
to  bear  rule  over  them."  David  here,  by  faith  in 
the  promise  of  God,  triumphs  before  the  victoiy, 
and  is  as  sure,  not  only  of  the  laurel,  but  of  the 
crown,  as  if  it  were  already  upon  his  head. 

III.  With  what  a  gracious  earnestness  he  prays 
for  a  constant  communion  with  God  in  holy  or- 
dinances, V.  4.  It  greatly  encouraged  his  confidence 
in  God,  that  he  was  conscious  to  himself  of  an  en- 
tire affection  to  God  and  to  his  ordinances,  and  that 
he  was  in  his  element,  when  in  the  way  of  his  dutr, 
and  in  the  way  of  increasing  his  acquaintance  with 
him.  If  our  hearts  can  witness  for  us,  that  we  de- 
light in  God  above  any  creature,  that  may  en 
courage  lis  to  depend  upon  him;  for  it  is  a  sign  we 
are  of  those  whom  he  protects  as  his  own.  Or  it 
may  be  taken  thus.  He  desired  to  dwell  in  the 
house  of  the  Lord,  that  there  he  might  be  safe 
from  the  enemies  that  surrounded  him.  Finding 
himself  surrounded  by  threatening  hosts,  he  does 
not  say,  "  One  thing  have  I  desired,  in  order  to  my 
safety,  that  I  may  have  my  army  augmented  to 
such  a  number,"  or  that  I  may  be  master  of  such  a 
city  or  such  a  castle;  but  "that  I -^ay  dnvell  in  the 
house  of  the  Lord,  and  then  I  am  well. " 

Observe,  1.   What  it  is  he  desires;  to  dwell  in  the 

house  of  the  Lord.     In  the  courts  of  God's  house 

■'  t 


PSALMS.  XXVIl. 


271 


the  priests  had  their  lodgings,  and  David  wished  he 
had  been  one  of  them.  Disdainfully  as  some  look  upon 
God's  ministers,  one  of  the  greatest  and  best  of  kings 
that  ever  was,  would  gladly  have  taken  his  lot,  have 
taken  his  lodging,  among  them.  Or  rather,  he  de- 
sires that  he  might  duly  and  constantly  attend  on  the 
public  service  of  God,  with  other  faithful  Israelites, 
according  as  the  duty  of  every  day  required.  There- 
fore he  longed  to  see  an  end  of  the  wasrs  in  which 
he  was  now  engaged;  not  that  he  might  live  at  ease 
in  his  own  palace,  but  that  he  might  have  leisure 
and  liberty  for  that  constant  attendance  in  (iod's 
courts.  Thus  Hezekiah,  a  genuine  son  of  David, 
wished  for  the  recoveiy  of  his  health,  not  that  he 
might  go  up  to  the  thrones  of  judgment,  but  that  he 
might  .§"0  ufi  to  the  house  of  the  Lord,  Isa.  xxxviii. 
22.  Note,  All  God's  children  desire  to  dwell  in 
God's  house;  where  should  they  dwell  else?  Not  to 
sojourn  there  as  a  wavfaring  man,  that  turns  aside 
to  tarry  but  for  a  night;  or  to  dwell  there  for  a  time 
only,  as  the  servant  that  abides  not  in  the  house  for 
ever;  but  to  dwell  there  all  the  days  of  their  life; 
for  there  the  son  a!)ides  ever.  Do  we  hope  that  the 
praising  of  God  will  be  the  blessedness  of  our  eter- 
nity? Surely  then  we  ought  to  make  it  the  business 
of  our  time. 

2.  How  earnestly  he  covets  this;  "This  is  the 
one  thing  I  have  desired  of  the  Lord,  and  which  I 
will  seek  after. "  If  he  were  to  ask  but  one  thing 
of  God,  this  should  be  it;  for  this  he  had  at  heart 
more  than  any  thing.  He  desired  it  as  a  good  thing; 
he  desired  it  of  the  Lord  as  his  gift,  and  a  token  of 
his  favour.  And,  having  fixed  his  desire  upon  this 
as  the  one  thing  needful,  he  sought  after  it;  he  con- 
tinued to  pray  for  it,  and  contrived  his  affairs  so  as 
that  he  might  have  this  liberty  and  opportunity. 
Note,  They  that  truly  desire  communion  with  God, 
will  set  themselves  with  all  diligence  to  seek  after 
it,  Prov.  xviii.  1. 

3.  What  he  had  in  his  eye  in  it;  he  would  dwell 
in  God's  house,  not  for  the  plenty  of  good  entertain- 
ment that  was  there,  in  the  feasts  upon  the  sacri- 
fices, nor  for  the  music  and  good  singing  that  were 
there,  but  to  behold  the  beauty  of  the  Lord,  and 
to  inquire  in  his  temfile.  He  desired  to  attend  in 
God's  courts,  (1.)  That  he  might  have  the  pleasure 
of  meditating  upon  God.  He  knew  something  of  the 
beauty  of  the  Lord,  the  infinite  and  transcendent 
amiableness  of  the  Divine  Being,  and  his  ]ierfec- 
tions;  his  holiness  is  his  beauty;  (ex.  3.)  his  good- 
ness is  his  beauty,  Zech.  ix.  17.  The  harmonv  of 
all  his  attributes  is  the  beauty  of  his  nature.  Witli 
an  eye  of  faith  and  holy  love,  we  with  pleasure  be- 
hold this  beauty,  and  observe  more  and  more  in  it, 
that  is  amiable,  that  is  admirable.  When,  with  fix- 
edness of  thought,  and  a  holy  flame  of  devout  affec- 
tions, we  contemplate  God's  glorious  excellencies, 
and  entertain  ourselves  with  the  tokens  of  his  pecu- 
liar favour  to  us,  this  is  that  view  of  the  beautv  of 
the  Lord  which  David  here  covets;  and  it  is  to  be 
had  in  his  ordinances,  for  there  he  manifests  him- 
self. (2.)  That  he  might  have  the  satisfaction  of 
being  instructed  in  his  duty;  for  concernina:  tliis  he 
would  inquire  in  (Hod's  temfile;  Lord,  irhat  ".vilt 
thou  have  me  to  do?  For  the  sake  of  these  two 
things,  he  desired  that  one  thing,  to  direll  in  the 
house  of  the  L^ord,  all  the  day-  of  his  life;  for 
blessed  are  they  that  do  so,  they  will  be  still  prais- 
ing him,  (Ixxxiv.  4.)  both  in  speaking  to  him,  and 
in  hearing  from  him.  Marv's  sitting  at  Christ's 
feet  to  hear  his  word,  Christ  calls  the  one  thing 
needful,  and  the  good  part. 

4.  What  advantage  he  promised  himself,  could 
he  but  have  a  place  in  God's  house;  (1.)  There  he 
should  be  quiet  and  easy;  their  troubles  would  not 
find  him,  for  he  should  be  hid  in  secret;  there  trou- 
bles would  not  reach  him,  for  he  should  be  set  on 


high,  V.  5.  Joash,  one  of  David's  seed,  was  hid  in 
the  house  of  the  Lord  six  years,  and  there,  not  only 
preserved  from  the  sword,  but  reserved  to  the 
crown,  2  Kings,  xi.  3.  The  temple  was  thought  a 
safe  place  for  Nehemiah  to  abscond  in,  Neh.  vi.  10, 
But  the  safety  of  believers  is  not  in  the  walls  of  the 
temple,  but  in  the  God  of  the  temple,  and  their 
comfort  in  communion  with  him.  (2.)  There  he 
should  be  pleasant  and  cheerful;  there  he  would 
offer  sacrifice  of  joy,  v.  6.  For  God's  work  is  its 
own  wages;  there  he  would  sing,  yea  he  would  sing 
firaises  to  the  Lord.  Note,  Whatever  is  the  mat 
ter  of  our  joy,  ought  to  be  the  matter  of  our  praise. 
And  when  we  attend  upon  God  in  holy  ordinances, 
we  ought  to  be  much  in  joy  and  praises.  It  is  for 
the  glory  of  our  God,  that  we  should  sing  in  his 
ways:  and  whenever  God  lifts  us  up  above  our  ene- 
mies, we  ought  to  exalt  him  in  our  praise.  Thanks 
be  to  God,  who  always  causeth  us  to  triumph^ 
2  Cor.  ii.  14. 

7.  Hear,  O  Lord,  when  I  cry  with  my 
voice :  have  mercy  also  upon  me,  and  an- 
swer me.  8.  When  thou  saidst,  Seek  ye  my 
face ;  my  heart  said  unto  thee.  Thy  face. 
Lord,  will  I  seek.  9.  Hide  not  thy  faceyar 
from  me ;  put  not  thy  servant  away  in  anger : 
thou  hast  been  my  help  ;  leave  me  not,  nei 
ther  forsake  me,  O  God  of  my  salvation 

10.  When  my  father  and  my  mother  for 
sake  me,  then  tlic  Lord  will  take  me  up. 

1 1.  Teach  me  thy  way,  O  Lord,  and  lead 
me  in  a  plain  path,  because  of  mine  ene- 
mies. 12.  Deliver  me  not  over  unto  the 
will  of  mine  enemies:  for  false  witnesses 
are  risen  up  against  me,  and  such  as  breathe 
out  cruelty.  1 3.  I  hod  fainted,  unless  I  had 
believed  to  see  the  goodness  of  the  Lord 
in  the  land  of  the  living.  1 4.  Wait  on  the 
Lord;  be  of  good  courage,  and  he  shall 
strengthen  thy  heart :  wait,  I  say,  on  the 
Lord. 

David,  in  these  verses,  expresses, 

I.  His  desire  toward  God,  in  many  petitions.  If 
he  cannot  now  go  up  to  the  house  of  the  Lord;  yet, 
wherever  he  is,  he  can  find  a  way  to  the  throne  of 
grace  by  prayer. 

1.  He  humbly  bespeaks,  because  he  firmly  be- 
lieves he  shall  have,  a  gracious  audience;  "  Jlear, 
O  I^ord,  when  I  cry,  not  only  with  my  heart,  but, 
as  one  in  earnest,  with  my  voice  too."  He  bespeaks 
also  an  answer  of  peace,  which  he  expects,  not 
from  his  own  merit,  but  God's  goodness;  Have 
mercy  iipon  me,  and  answer  me,  v.  7.  If  we  pray 
and  believe,  God  will  graciously  hear  and  answer. 

2.  He  takes  hold  of  the  kind  invitation  God  had 
given  him  to  this  duty,  v.  8.  It  is  presumption  for 
us  to  come  into  the  presence  of  the  King  of  kings, 
uncalled,  nor  can  we  draw  near  with  any  assurance, 
unless  he  hold  forth  to  us  the  golden  scefitre.  David 
-therefore,  going  to  pray,  fastens,  in  his  thoughts, 
upon  the  call  God  had  given  him  to  the  throne  of 
his  grace,  and  reverently  touches,  as  it  were,  the 
top  of  the  golden  sceptre  which  was  thereby  held 
out  to  him.  My  heart  said  unto  thee,  (so  it  begins 
in  the  original,)  or  of  thee,  Seek  ye  my  face;  he  first 
revolved  that,  and  preached  that  over  again  to  him- 
self; (and  that  is  the  best  preaching,  it  is  hearing 
twice  what  God  speaks  once;)  thou  saidst,  (so  it 
may  be  supplied,)  Seek  ye  my  face;  and  then  he 


272 


PSALMS,  XXVI  r. 


returns  what  he  had  so  meditated  upon,  in  this 
pious  resolution,  Thy  face.  Lord,  will  I  srtk.  Ob- 
sei*ve  here,  (1.)  The  true  nature  of  rei.gious  wor- 
ship, it  is  seeking  the  face  of  God;  this  it  is  in  God's 
precept.  Seek  ye  my  face.  He  would  have  us  seek, 
him  for  himself,  and  make  his  favour  oar  chief 
good;  and  this  it  is  in  the  sainl's  purpose  and  desire, 
^'Thy  face.  Lord,  will  I  seek;  and  notli;ng  less  will 
I  lake  up  with."  The  opening  of  his  hand  will 
satisfy  the  desire  of  other  living  things;  (cxlv.  16.) 
but  it  is  only  the  sliining  of  his  face,  iluit  will  satisfy 
the  desire  of  a  living  soul,  iv.  6,  7.  (2.)  'l"he  kind 
invitation  of  a  gracious  (iod  to  this  duty;  Thou 
saidst,  Seek  ye  my  face;  it  is  not  only  a  permission, 
but  a  precept;  and  his  commanding  us  to  seek,  im- 
plies a  promise  of  finding;  for  he  is  too  kind  to  say. 
Seek  ye  me,  in  vain.  God  calls  us  to  seek  his  face, 
in  our  conversion  to  him  and  in  our  converse  with 
him.  He  calls  us,  by  the  whispers  of  his  Spirit  to 
and  with  our  spirits,  to  seek  his  face;  he  calls  us, 
by  his  word,  by  the  stated  returns  of  opportunities 
for  his  worship,  and  by  special  ])rovidences,  merci- 
ful and  afflictive.  When  we  are  foolishly  making 
our  court  to  lying  vanities,  God  is,  in  love  to  us, 
calling  us  in  him  to  seek  our  own  mercies.  (3.) 
The  ready  compliance  of  a  gracious  soul  with  this 
invitation;  the  call  is-  immediately  returned;  My 
heart  answered.  Thy  face.  Lord,  will  I  seek.  The 
call  was  general,  "Seek  ye  my  face;"  but,  like 
David,  we  must  apply  it  to  ourselves,  "  /will  seek 
it."  The  word  does  us  no  good,  when  we  transfer 
it  to  others,  and  do  not  ourselves  accept  the  exhor- 
tation. The  call  was.  Seek  ye  my  face;  the  answer 
is  express.  Thy  face.  Lord,  will  I  seek;  like  that, 
(Jer.  iii.  22.)  Behold,  we  come  unto  thee.  A  gra- 
cious heart  readily  echoes  to  the  call  of  a  gracious 
God,  being  made  willing  in  the  day  of  his  power. 

3.  He  is  very  particular  in  his  requests. 

(1.)  For  the  favour  of  God,  that  he  might  not  be 
shut  out  from  that;  (i'.  9.)  "  Thy  face.  Lord,  will 
I  seek,  in  obedience  to  thy  command;  therefore  hide 
not  thy  face  from  me;  let  me  never  want  the  reviv- 
ing sense  of  thy  favour;  love  me,  and  let  me  know 
that  thou  lovest  me;  fnit  not  thy  servant  away  in 
anger. "  He  owns  he  had  deserved  God's  displea- 
sure, but  begs  that,  however  God  might  correct 
him,  he  would  not  cast  him  away  from  his  pre- 
sence; for  what  is  hell,  but  that? 

(2.)  For  the  continuance  of  his  presence  with  him; 
"  Thou  hast  been  my  Help  formerly,  and  thou  art 
the  God  of  my  salvation;  and  therefore  whither  shall 
I  go  but  to  thee?  Oh  leave  me  not,  neither  forsake 
me;  withdraw  not  the  operations  of  thy  power  from 
me,  for  then  I  am  helpless;  withdraw  not  the  tokens 
of  thy  good- will  to  me,  for  then  I  am  comfortless." 

(3.)  For  the  benefit  of  a  divine  guidance;  {v.  11.) 
"  Teach  me  thy  way,  O  Lord;  give  me  to  under- 
stand the  meaning  of  thy  providences  toward  me, 
and  make  them  plain  to  me.  And  give  me  to  know 
my  duty  in  every  doubtful  case,  that  I  may  not  mis- 
take it,  but  may  walk  rightly,  and  that  I  may  not 
do  it  with  hesitation,  but  may  walk  surely."  It  is 
not  policy,  but  plainness,  that  is,  downright  ho- 
nesty, that  will  direct  us  into,  and  keep  us  in,  the 
way  of  our  duty.  He  begs  to  be  guided  in  a  plain 
path,  because  of  his  ene?ni."s;  or,  as  the  margin 
reads  it,  his  observers.  His  enemies  watched  for 
his  halting,  that  they  might  find  occasion  against 
him.  Saul  eyed  David,  1  Sam.  xviii.  9.  This  quick- 
ened him  to  pray,  "  Lord,  lead  me  in  a  plain  path, 
that  they  may  have  nothing  ill,  or  nothing  that  looks 
ill,  to  lay  to  my  charge." 

(4. )  For  the  benefit  of  a  divine  protection;  {y.  12. ) 
*' Deliver  me  not  over  to  the  will  of  mine  enemies. 
Lord,  let  them  not  gain  their  point,  for  it  aims  at  my 
life,  and  no  less,  and  in  such  a  way  as  that  I  have  no 
fence  against  them,  but  thy  power  over  their  con- 


sciences; lor  false  witnesses  are  risen  ufi  against  me, 
that  aim  further  than  to  take  away  my  reputation  or 
estate,  for  they  breathe  out  cruelty,  it  is  the  blocd, 
precious  blood,  they  thirst  after."  Herein,  Da\ id 
was  a  type  of  Christ;  for  false  witnesses  rose  up 
against  him,  and  such  as  breathed  out  ciuelty;  but 
tliough  he  was  delivered  into  their  wicked  hands, 
he  was  not  delivered  over  to  their  will,  for  they 
could  not  prevent  his  exaltation. 

II.  He  expresses  his  dependence  upon  God. 

1.  That  he  would  help  and  succour  him  when 
all  other  helps  and  succours  failed  him;  (i-.  10.) 
"  H'hen  my  father  and  my  7n other  forsake  me,  the 
nearest  and  dearest  friends  I  have  in  the  world, 
from  whom  I  may  expect  most  relief,  and  with 
most  reason,  when  they  either  die,  or  are  at  a  dis- 
tance from  me,  or  are  disabled  to  help  me  in  the 
time  of  need,  or  are  unkind  to  me  or  unmindful  of 
me,  and  will  not  help  me  when  I  am  as  helpless  as 
ever  poor  orphan  was,  that  was  left  fatherless  and 
motherless,  then  I  know  the  Lord  will  take  me  ufi, 
as  a  poor  wandering  sheep  is  taken  up,  and  saved 
fronri  perishing."  His  time  to  help  those  that  trust 
in  him,  is,  when  all  other  helpers  fail,  when  it  is 
most  for  his  honour  and  their  comfort;  with  him 
the  fatherless  find  mercy.  This  promise  has  often 
been  fulfilled  in  the  letter  of  it.  Forsaken  oi-phans 
have  been  taken  under  the  especial  care  of  the  Di- 
vine Providence,  which  has  raised  up  relief  and 
friends  for  them,  in  a  way  that  one  would  not  have 
expected.  God  is  a  surer  and  better  Friend  than 
our  earthly  parents  are,  or  can  be. 

2.  That  in  due  time  he  should  see  the  displays  of 
his  goodness,  v.  13.  He  believed  he  should  see  the 
goodness  of  the  Lord  in  the  land  of  the  living;  if  he 
had  not  done  so,  he  should  have  fainted  under  his 
afflictions.  Even  the  best  saints  are  subject  to  faint, 
when  their  troubles  become  grievous  and  tedious; 
their  spiiits  are  overwhelmed,  and  their  flesh  and 
heart  fail;  but  then  faith  is  a  sovereign  cordial,  it 
keeps  them  from  desponding  under  their  burthen, 
and  from  despairing  of  relief,  keeps  them  hoping, 
and  praying,  and  waiting,  and  keeps  up  in  them  good 
thoughts  of  God,  and  the  comfortable  enjoyment  of 
themselves.  But  what  was  it,  the  belief  of  which 
kept  Da\id  from  fainting? — That  he  should  see  the 
goodness  of  the  Lord,  which  now  seemed  at  a  dis- 
tance. They  that  walk  by  faith  in  the  goodness  of 
the  Lord,  shall  in  due  time  walk  in  the  sight  of  that 
goodness.  This  he  hopes  to  see  in  the  land  of  the 
living,  that  is,  (1.)  In  this  world,  that  he  should 
outlive  his  troubles,  and  not  perish  under  them.  It 
is  his  comfort,  not  so  much  that  he  shall  see  the 
land  of  the  living,  as  that  he  shall  see  the  goodness 
of  God  in  it;  for  that  is  the  comfort  of  all  creature- 
comforts  to  a  gracious  soul.  (2. )  In  the  land  of  Ca- 
naan, and  in  Jerusalem,  where  the  lively  oracles 
were;  in  comparison  with  the  heathen  that  were 
dead  in  sin,  the  land  of  Israel  might  fitly  be  called 
the  land  of  the  living;  there  God  was  known,  and 
there  David  hoped  to  see  his  goodness;  see  2  Sam. 
XV.  25,  26.  Or,  (3.)  In  heaven.  It  is  that  land 
alone  that  may  truly  be  called  the  larid  of  the  living, 
where  there  is  no  more  death;  thiseai-tji  is  the  land 
of  the  dying.  There  is  nothing  like  the  believing 
hope  of  eternal  life,  the  foresights  of  that  glory,  and 
foretastes  of  those  pleasures,  to  keep  us  from  faint- 
ing under  all  the  calamities  of  this  present  time. 

3.  That  in  the  mean  time  he  should  be  strength- 
ened to  bear  up  under  his  burthens;  {v.  14.)  whe- 
ther he  says  it  to  himself,  or  to  his  friends,  it  comes 
all  to  one,  this  is  that  which  encourages  him.  He 
shall  strengthen  thy  heart,  shall  sustain  the  spirit, 
and  then  the  spirit  shall  sustain  the  infirmity.  In 
that  strength,  (1.)  Keep  close  to  God  and  to  your 
duty.  Wait  on  the  Lord  by  faith,  and  prayer,  and 
a  humble  resignation  to  his  will,  wait,  I  say,  on  .he 


PSALMS,  XXVIII 


273 


Lord;  whatever  you  do,  grow  not  remiss  in  your 
attendance  upon  God.  (2.)  Keep  up  your  spirits  in 
the  midst  of  the  greatest  dangers  and  difficulties. 
Be  of  good  courage;  let  your  hearts  be  fixed,  trust- 
ing m  God,  and  your  minds  stayed  upon  him,  and 
then  let  none  of  these  things  move  you.  They  that 
wait  upon  the  Lord  have  reason  to  be  of  good  cou- 
rage. 

PSALM  XXVIII. 

The  former  part  of  this  psalm  is  the  prayer  of  a  saint  mili- 
tant, and  now  in  distress,  (v.  1  . .  3. )  to  which  is  added 
the  doom  of  God's  implacable  enemies,  v.  4,  5.  The 
latter  part  of  the  psalm  is  the  thanksgiving  of  a  saint  tri- 
umphant, and  delivered  out  of  his  distresses,  (v.  6  ..8.) 
to  which  is  added  a  prophetical  prayer  for  all  God's 
faithful  loyal  subjects,  v.  9.  So  that  it  is  hard  to 
say  which  of  these  two  conditions  David  was  in,  when 
he  penned  it.  Some  think  he  was  now  in  trouble  seek- 
ing God,  but,  at  the  same  time,  preparing  to  praise  him 
for  his  deliverance,  and  by  faith  giving  him  thanks  for  it, 
before  it  was  wrought.  Others  think  he  was  now  in  tri- 
umph, but  remembered,  and  recorded  for  his  own  and 
others'  benefit,  the  prayers  he  made  when  he  was  in  af- 
fliction, that  the  mercy  might  relish  the  better,  when  it 
appeared  to  be  an  answer  to  them. 

ji  fisalm  of  David. 
1.  XTNTO  thee  will  I  cry,  O  Lord,  my 
\j  rock ;  be  not  silent  to  me :  lest,  if 
thou  be  silent  to  me,  1  become  like  them 
that  go  down  into  the  pit.  2.  Hear  the  voice 
of  my  supplications,  when  I  cry  unto  thee, 
when  I  lift  up  my  hands  toward  thy  holy 
oracle.  3.  Draw  me  not  away  with  the 
wicked,  and  with  the  workers  of  iniquity; 
which  speak  peace  to  their  neighbours,  but 
mischiel*  is  in  their  hearts.  4.  Give  them  ac- 
cording to  their  deeds,  and  according  to 
the  wickedness  of  their  endeavours:  give 
tliem  after  the  work  of  their  hands;  render 
to  them  their  desert.  5.  Because  they  regard 
not  the  works  of  the  Lord,  nor  the  opera- 
tion of  his  hands,  he  shall  destroy  them,  and 
not  build  them  up. 

In  these  verses,  David  is  very  earnest  in  prayer. 

I.  He  prays  that  God  would  graciously  hear  and 
answer  him,  now  that,  in  his  disti'ess,  he  called 
upon  him,  v.  1,  2.  Observe  his  faith  in  prayer;  O 
Lord,  my  Rock;  denoting  his  belief  of  God's  power,. 
"He  is  a  Rock;"  and  his  dependence  upon  that 

Sower,  "  He  is  my  Rock,  on  whom  I  build  my 
ope."  Observe  his  fervency  in  prayer;  "  To  thee 
will  I  cry,  as  one  in  earnest,  being  ready  to  sink, 
unless  thou  come  in  with  seasonable  succour."  And 
observe  how  solicitous  he  is  to  obtain  an  answer; 
"Be  not  silent  to  me,  as  one  angry  at  my  prayers; 
(Ixxx.  4. )  Lord,  speak  to  me,  answer  me  nvith  good 
words,  and  comfortable  words;  (Zech.  i.  13.) 
though  the  thing  I  pray  for  be  not  given  me,  yet  let 
God  speak  to  me  joy  and  gladness,  and  make  me  to 
hear  it.  Lord,  speak  for  me,  in  answer  to  my 
prayers;  plead  my  cause,  command  deliverances 
for  me,  and  thus  hear  and  answer  the  voice  of  my 
supplications." 

Two  things  he  pleads;  1.  The  sad  despair  he 
should  be  in,  if  God  slighted  him;  "If  thou  be 
silent  to  me,  and  I  have  not  the  tokens  of  thy  favour, 
I  am  like  them  that  go  down  into  the  pit — I  am  a 
dead  man,  lost  and  undone;  if  God  be  not  my  Friend, 
appear  not  to  me,  and  appear  not  for  me,  my  hope 
and  my  help  are  perished."  Nothing  can  be  so  cut- 
ting, so  killing,  to  a  gracious  soul,  as  the  want  of 
Vol.  hi— 2M 


God's  fa\  our,  and  the  sense  of  his  displeasure.  I 
shall  be  like  them  that  go  down  to  hell;  (so  some  un- 
derstand it;)  for  what  is  the  misery  of  the  damned, 
but  this,  that  God  is  for  ever  silent  to  them,  and 
deaf  to  tlieir  cry?  Those  are  in  some  measure  qua- 
lified for  God's  favour,  and  may  expect  it,  who  are 
thus  possessed  with  a  dread  of  his  wrath,  and  to 
whom  his  frowns  are  worse  than  death.  2.  The 
good  hopes  he  had,  that  God  would  favour  him; 
/  lift  ufi  my  hands  towards  thy  holy  oracle;  which 
denotes,  not  only  an  earnest  desire,  but  an  earnest 
expectation,  thence  to  receix  e  an  answer  of  peace. 
The  most  holy  place  witliin  the  vail,  is  here,  as 
elsewhere,  called  the  oracle;  there  the  ark  and  the 
mercy-seat  were,  there  God  was  said  to  dwell  be- 
tween the  cherubims,  and -thence  he  spake  to  his 
people.  Numb.  vii.  89.  That  was  a  type  of  Christ, 
and  it  is  to  him  that  we  must  lift  up  our  eyes  and 
hands,  for  through  him  all  good  comes  from  God  to 
us.  It  was  also  a  figure  of  heaven;  (Heb.  ix.  24.) 
and  from  God,  as  our  Father  in  heaven,  we  are 
taught  to  expect  an  answer  to  our  prayers.  The 
scriptures  are  called  the  oracles  of  God,  and  to  them 
we  must  have  an  eye,  in  our  prayers  and  expecta- 
tions. There  is  the  word  on  which  (iod  hath  caused 
and  encouraged  us  to  hope. 

II.  He  deprecates  the  doom  of  wicked  people,  as 
before;  (xxvi.  9.)  "Gather  riot  my  soul  with  sinners. 
Lord,  I  attend  thy  holy  oracle,  draw  me  not  away 
from  that,  with  the  wicked,  and  wi'h  the  workers 
of  iniquity;"  {v.  3.)  1.  "Save  me  from  being  en- 
tangled in  the  snares  they  have  laid  forme;  they 
flatter  and  cajole  me,  and  speak  peace  to  me,  but 
they  have  a  design  upon  me,  for  mischief  is  in  their 
heart,  they  aim  to  disturb  me,  nay,  to  destroy  me. 
Lord,  suffer  me  not  to  l^e  drawn  away  and  ruined 
by  their  cursed  plots;  for  they  have,  can  have,  no 
power,  no  success,  against  me,  except  it  be  given 
them  from  above."  2.  "Save  me  from  being  infected 
with  their  sins,  and  from  doing  as  they  do.  Let  me 
not  be  drawn  away  by  their  fallacious  arguments, 
or  their  allurements,  from  thy  holy  oracle,  (where 
I  desire  to  dwell  all  the  days  of  my  life,)  to  practise 
any  wicked  works;"  see  cxli.  4.  "  Lord,  never  leave 
me  to  myself,  to  use  such  arts  of  deceit  and  treache- 
ry for  my  safety,  as  they  use  for  my  ruin.  Let  no 
event  of  providence  be  an  invincible  temptation  to 
me,  to  draw  me  either  hito  the  imitation,  or  into 
the  interest,  of  wicked  peoi)le."  Good  men  dread 
the  way  of  sinners;  the  best  are  sensible  of  the  dan- 
ger they  are  in  of  being  drawn  aside  into  it;  and 
therefore  we  should  all  pray  earnestly  to  God  for 
his  grace  to  keep  us  in  our  integrity.  3.  "Save  me 
from  being  involved  in  their  doom ;  let  not  me  be 
led  forth  with  the  workers  of  iniquity,  for  I  am 
none  of  them  that  speak  peace,  while  war  is  in  their 
hearts."  Note,  Those  that  are  careful  not  to  par- 
take with  sinners  in  their  sins,  have  reason  to  hope 
that  they  shall  not  partake  with  them  in  their 
plagues.  Rev.  xviii.  4. 

III.  He  imprecates  the  just  judgments  of  God 
upon  the  workers  of  iniquity;  {v.  4.)  Gij^e  them  ac- 
cording to  their  deeds.  This  is  not  the  language  of 
passion  or  revenge,  nor  is  it  inconsistent  with  the 
duty  of  praying  for  our  enemies.  But,  1.  Thus  he 
would  show  how  far  he  was  from  complying  with  the 
workers  of  iniquity,  and  with  what  good  reason  he 
had  begged  not  to  be  drawn  away  with  them,  be- 
cause he  was  convinced  that  they  could  not  be  made 
more  miserable  than  to  be  dealt  with  according  to 
their  deeds.  2.  Thus  he  would  express  his  zeal  for 
the  honour  of  God's  justice  in  governing  the  world; 
"  Lord,  they  think  all  well  that  they  do,  and  justify,' 
themselves  in  their  wicked  practices;  Lord,  gh'i^ 
them  after  the  work  of  their  hands,  and  so  undeceive 
those  about  them,  who  think  there  is  no  harm  in 
what  they  do,  because  it  goes  unpunished,"  xciv 


274 


PSALMS,  XXVIII. 


1,  2.  3.  This  prayer  is  a  prophecy,  that  God  will, 
sooner  or  later,  render  to  all  impenitent  sinners  ac- 
cording to  their  deserts.  If  what  has  been  done 
amiss  be  not  undone  by  repentance,  there  will  cer- 
tainly come  a  reckoning  day,  when  (iod  will  render 
to  every  man  who  persists  in  his  evil  deeds,  accord- 
ing to  tiiem.  It  is  a  prophecy  particulaily  of  the  de- 
struction of  destroyers;  "  They  sfieak  ptace  to  their 
neighbours,  but  mischief  is  in  their  hearts;  Lord, 
give  them  according  to  their  deeds,  let  the  spoilers 
be  spoiled,  and  let  them  be  treaclierously  dealt 
with,  who  have  thus  dealt  treacherously;"  see  Isu. 
xxxiii.  1.  Rev.  xviii.  6. — xiii.  10.  Obsei've,  He  fore- 
tells that  God  will  reward  them,  not  only  according 
to  their  deeds,  but  according  to  the  wickedness  of 
their  endeavours;  for  sinners  shall  be  reckoned  with, 
not  only  for  the  mischief  they  have  done,  but  for 
the  mischief  they  would  have  done,  which  they  de- 
signed, and  did  what  they  could  to  effect.  And  if 
God  go  by  this  rule,  in  dealing  with  the  wicked, 
surely  he  will  do  so,  in  dealing  with  the  righteous, 
and  will  reward  them,  not  only  for  the  good  they 
have  done,  but  for  the  good  they  have  endeavoured 
to  do,  though  they  could  not  compass  it. 

IV.  He  foretells  their  destruction,  for  their  con- 
tempt of  God  and  his  hand;  {v.  5.)  "  Because  they 
regard  not  the  works  of  the  Lardy  and  the  opera- 
tions of  his  hands,  by  which  he  manifests  himself 
and  speaks  to  the  children  of  men;  he  shall  destroy 
them  in  this  world  and  in  the  other,  and  not  build 
them  up."  Note,  A  stupid  regardlessness  of  the 
works  of  God  is  the  cause  of  the  sin  of  sinners,  and  so 
becomes  the  cause  of  their  ruin.  Why  do  men  ques- 
tion the  being  or  attributes  of  God,  but  because  they 
do  not  duly  regard  his  handy-works,  which  declare 
his  glory,  and  in  which  the  invisible  things  of  him 
are  clearly  seen?  Why  do  men  forget  God,  and 
live  without  him,  nay,  affront  God,  and  live  in  re- 
bellion against  him,  but  because  they  consider  not 
the  instances  of  that  wrath  of  his  which  is  revealed 
from  heaven  against  all  ungodliness  and  unrighte- 
ousness of  men?  Why  do  the  enemies  of  God's  peo- 
ple hate  and  persecute  them,  and  devise  mischief 
against  them,  but  because  they  regard  not  the  works 
God  has  wrought  for  his  church,  by  which  he  has 
made  it  appear  how  dear  it  is  to  him.'  See  Isa.  v.  12. 

In  singmg  this,  we  must  arm  ourselves  against  all 
temptations  to  join  with  the  workers  of  iniquity, 
and  animate  ourselves  against  all  the  troubles  we 
may  be  threatened  with  by  the  workers  of  iniquity. 

6.  Blessed  he  the  Lord,  because  he  hath 
heard  the  voice  of  my  suppUcations.  7.  The 
Lord  is  my  strength  and  my  shield :  my 
heart  trusted  in  him,  and  I  am  helped ; 
therefore  my  heart  greatly  rejoiceth,  and 
with  my  song  will  I  praise  him.  8.  The 
Lord  is  their  strength,  and  he  is  the  saving 
strength  of  his  anointed.  9.  Save  thy  people, 
and  bless  thine  inheritance :  feed  them  also, 
and  lift  them  up  for  ever. 

In  these  verses, 

I.  Da\  id  gives  God  thanks  for  the  answer  given 
to  his  prayers,  as  affectionately  as,  a  few  verses  be- 
fore, he  had  begged  it,  v.  6.  Blessed  be  the  Lord. 
How  soon  are  the  saints'  sorrow  turned  into  songs, 
and  their  prayers  into  praises!  It  was  in  faith  that 
David  prayed,  {y,  2.)  Hear  the  voice  of  my  supfili- 
cations;  and  by  the  same  faith  he  gives  thanks, 
(v.  6.)  that  God  had  heard  the  voice  of  his  su/ifilica- 
tions.  Note,  1.  They  that  pray  in  faith  may  rejoice 
in  hope.  "  He  hath  heard  me,  (graciously  accepted 
me,)  and  I  am  as  sure  of  a  real  answer  as  if  I  had 
it  already."    2. '  What  we  win  by  prayer,  we  must 


wear  with  praise;  has  God  heard  our  supplications.' 
Let  us  then  bless  his  name. 

II.  He  encourages  himself  to  hope  in  God  for  the 
perfecting  of  every  thing  that  concemed  him; 
having  given  to  God  the  glory  of  his  grace,  (v.  6.) 
he  is  humbly  bold  to  take  the  comfort  of  it,  v.  7, 
This  is  the  method  of  attaining  peace;  let  it  begin 
with  praise  that  it  is  attainable.  Let  us  first  bless 
God,  and  then  bless  oursehes.  Observe,  1.  His  de- 
pendence upon  God;  "The  Lord  is  my  Strength, 
to  support  me,  and  carry  me  on,  through  all  my 
services  and  sufferings.  He  is  my  Shield,  to  protect 
me  from  all  the  malici'us  designs  of  my  enemies 
against  me.  I  have  chosen  him  to  be  so,  I  have  al- 
ways found  him  so,  and  I  expect  he  will  still  be  so." 
2.  His  experience  of  the  benefit  of  that  dependence; 
"My  heart  trusted  in  him,  and  in  his  power  and 
promise;  and  it  has  not  been  in  vain  to  do  so,  for  I 
am  helped,  I  have  been  often  helped;  not  only  God 
has  given  to  me,  in  his  due  time,  the  help  I  trusted 
to  him  for,  but  my  very  trust  in  him  has  helped  me, 
in  the  mean  time,  and  kept  me  from  fainting," 
xxvii.  13.  The  very  actings  of  faith  are  present 
aids  to  a  drooping  spirit,  and  often  help  it  at  a  dead 
lift.  3.  His  improvement  of  this  experience.  He 
had  the  pleasure  of  it;  therefore  my  heart  greatly 
rejoices.  The  joy  of  a  believer  is  seated  in  the 
heart,  while,  in  the  laughter  of  the  fool,  the  heart 
is  sorrowful.  It  is  great  joy,  joy  unspeakable,  and 
full  of  glory.  The  heart  that  truly  believes  shall 
in  due  time  greatly  rejoice;  it  is  joy  and  peace  in  be- 
lieving that  we  are  to  expect.  God  shall  ha\e  the 
praise  of  it;  when  my  heart  greatly  rejoices,  with  my 
song  will' I  praise  him.  Thus  must  we  express 
our  gratitude,  it  is  the  least  we  can  do;  and  others 
will  hereby  be  invited  and  encouraged  to  trust  in 
him  too. 

III.  He  pleases  himself  with  the  interest  which 
all  good  people,  through  Christ,  have  in  God;  (v.  8.) 
"  The  Lora  is  their  Strength;  not  mine  only,  but  the 
Strength  of  every  believer."  Note,  The  saints  re- 
joice in  their  friends'  comforts  as  well  as  their  own; 
for  as  we  have  not  the  less  benefit  from  the  light  of 
the  sun,  so  neither  from  the  light  of  God's  counte- 
nance, for  others'  sharing  therein;  for  we  are  sure 
there  is  enough  for  all,  and  enough  for  each.  This 
is  our  communion  with  all  saints,  that  God  is  their 
Strength  and  ours;  Christ  their  Lord  and  ours, 
1  Cor.  i.  2.  He  is  their  Strength,  the  Strength  of 
all  Israel,  because  he  is  the  saving  Strength  of  his 
anointed,  that  is,  1.  Of  David  in  the  type.  God, 
in  strengthening  him  that  was  their  king,  and  fought 
their  battles,  strengthened  the  whole  kingdom.  He 
calls  himself  God's  anointed,  because  it  was  the 
unction  he  had  received,  that  exposed  him  to  the 
envy  of  his  enemies,  and  therefore  entitled  him  to 
the  divine  protection.  2.  Of  Christ,  his  Anointed, 
his  Messiah,  in  the  anti-type.  God  was  his  saving 
Strength,  qualified  him  for  his  undertaking,  and 
carried  him  through  it;  see  Ixxxix.  21.  Isa.  xlix. 
5. — 1.  7,  9.  And  so  he  becomes  their  Strength,  the 
Strength  of  all  the  saints;  he  strengthened  him  that 
is  the  church's  Head,  and  from  him  diffuses  strength 
to  all  the  members;  has  commanded  his  strength, 
and  so  strengthens  what  he  has  wrought  for  us, 
Ixviii.  28. — Ixxx.  17,  18. 

IV.  He  concludes  with  a  short,  but  comprehen- 
sive, prayer  for  the  church  of  God,  v.  9.  He  prays 
for  Israel,  not  as  his  people,  "save  my  people,  and 
bless  mine  inheritance,'  though  they  were  so,  but, 
"thine."  God's  interest  in  them,  lay  nearer  his 
heart  than  his  own;  JVe  are  thy  fieofile,  is  a  good 
plea,  Isa.  Ixiv.  9. — Ixiii.  19.  I  am  thine,  save  me, 
God's  people  are  his  inheritance,  dear  to  him,  and 
precious  in  his  eyes;  what  little  glory  he  has  from 
this  world,  he  has  from  them.  The  Lord's  portion 
is  his  people.   That  which  he  begs  of  God  for  them, 


PSALMS,  XXIX. 


275 


is,  1.  That  he  would  save  them  from  their  enemies, 
and  the  dangers  tliey  were  exjjosed  to.  2.  That  he 
would  bless  them  with  all  good,  flowing  from  his  fa- 
vour, in  performance  of  liis  pnjmise,  and  amounting 
to  a  happiness  for  them.  3.  That  he  would  feed 
them;  bless  them  with  plenty,  and  especially  the 
plenty  of  his  ordinances,  which  are  food  to  the  soul. 
Rule  them  ;  so  the  margin.  "  Direct  their  counsels 
and  actions  aright,  and  overrule  their  affairs  for 
good.  Feed  them  and  rule  them  ;  set  pastors,  set 
rulers,  over  them,  that  shall  do  their  office  with 
■wisdom  and  understanding. "  4.  That  he  would  lift 
them  up  for  ever;  lift  them  up  out  of  their  troubles 
and  distresses;  and  do  this,  not  only  for  those  of  that 
age,  but  for  his  people  in  every  age  to  come,  even  to 
the  end.  "  Lift  them  up  into  thy  glorious  kingdom, 
lift  them  up  as  high  as  heaven. "  There,  and  there 
only,  will  the  saints  be  lifted  up  for  ever,  never 
more  to  sink,  or  be  depressed.  Observe,  Those, 
and  those  only,  whom  God  feeds  and  rules,  who  are 
"willing  to  be  taught,  and  guided,  and  governed,  Iw 
him,  shall  be  saved,  and  blessed,  and  lifted  up  for 
ever. 

PSALM  XXIX. 

It  is  the  probable  conjecture  of  some  very  g^ood  interpreters, 
that  David  penned  this  psalm  upon  occasion,  and  just  at 
the  time,  of  a  great  storm  of  thunder,  lightning,  and 
rain;  as  the  eighth  psalm  was  his  meditation  in  a  moon- 
shine night,  and  the  nineteenth  in  a  sun-shine  morning. 
It  is  good  to  take  occasion,  from  the  sensible  operations 
of  God's  power  in  the  kingdom  of  nature,  to  give  glory 
to  him.  So  composed  was  David,  and  so  cheerful,  even 
in  a  dreadful  tempest,  when  others  trembled,  that  then  he 
penned  this  psalm;  for  though  the  earth  be  removed,  yet  will 
toe  not  fear.  I.  He  calls  upon  the  great  ones  of  the  world 
to  give  glory  to  God,  v.  1,  2.  II.  To  convince  them  of 
the  greatness  of  that  God  whom  they  were  to  adore,  he 
takes  notice  of  his  power  ajid  terror  in  the  thunder,  and 
lightning,  and  thunder-showers;  (v.  3.  .9.)  his  sovereign 
dominion  over  the  world;  (v.  10.)  and  his  special  favour 
to  his  church,  v.  11.  Great  and  high  thoughts  of  God 
should  fill  us,  in  singing  this  psalm. 

^  fisalm  of  David. 

1.  ^~^IVE  unto  the  Lord,  O  ye  mighty, 
Ijr  give  unto  the  Lord  glory  and 
strength.  2.  Give  unto  the  Lord  the  glory 
due  unto  his  name:  worship  the  Lord  hi 
the  beauty  of  holiness.  3.  The  voice  of  the 
Lord  is  upon  the  waters :  the  God  of  glory 
thundereth;  the  Lord  is  upon  many  waters. 
4.  The  voice  of  the  Lord  is  powerful ;  the 
voice  of  the  Lord  is  full  of  majesty.  5. 
The  voice  of  the  Lord  breaketh  the  cedars ; 
yea,  the  Lord  breaketh  the  cedars  of  Leba- 
non. 6.  He  maketh  them  also  to  skip  like 
a  calf;  Lebanon  and  Sirion  like  a  young 
unicorn.  7.  The  voice  of  the  Lord  divid- 
eth  the  flames  of  fire.  8.  The  voice  of 
the  Lord  shaketh  the  wilderness;  the  Lord 
shaketh  the  wilderness  of  Kadesh.  9.  The 
voice  of  the  Lord  maketh  the  hinds  to  calve, 
and  discovereth  the  forests:  and  in  his  tem- 
ple doth  every  one  speak  of  his  glory.  10. 
The  Lord  sitteth  upon  the  flood;  yea,  the 
Lord  sitteth  King  for  ever.  .11.  The  Lord 
will  give  strength  unto  his  people ;  the  Lord 
will  bless  his  people  with  peace. 

In  this  psalm,  we  have, 

I.  A  demand  of  the  homage  of  the  great  men  of 
the  earth  to  be  paid  to  the  great  God.     Every  clap 


of  thunder  David  interpreted  as  a  call  to  himself, 
and  other  pwinces,  to  give  glory  to  the  great  God. 
Observe,  1.  Who  they  are,  that  are  called  to  this 
duty;  "  0  ye  mighty,  {v,  1.)  ye  sons  of  the  mighty, 
who  have  power,  and  on  whom  that  power  is  de- 
volved by  succession  and  inheritance,  who  have 
royal  blood  running  in  your  veins. "  It  is  much  for 
the  honour  of  the  great  God,  that  the  great  men  of 
this  world  should  pay  their  homage  to  him;  and 
they  are  bound  to  do  it,  not  only  because,  high  as 
they  are,  he  is  infinitely  above  them,  and  therefore 
they  must  vail  to  him,  but  because  they  have  their 
power  from  him,  and  are  to  use  it  for  him,  and  this 
tribute  of  acknowledgement  they  owe  to  him  for  it. 
2.  How  often  this  call  is  repeated;  Give  unto  the 
Lord,  and  again,  and  a  third  time.  Give  unto  the 
Lord.  This  intimates,  that  the  mighty  men  are 
backward  to  this  duty,  and  are  with  difficulty  per- 
suaded to  it;  but  that  it  is  of  great  consequence  to 
the  interests  of  God's  kingdom  among  men,  that 
princes  should  heartily  espouse  them.  Jerusalem 
nourishes,  when  the  kings  of  the  earth  bring  their 
glory  and  honour  into  it.  Rev.  xxi.  24.  3.  What 
they  are  called  to;  to  give  unto  the  Lord:  not  as  if 
he  needed  any  thing,  or  could  be  benefited  by  any 
gifts  of  ours,  or  as  if  we  had  any  thing  to  give  him 
that  is  not  his  own  already;  IVho  hath  first  given 
to  him?  But  the  recognition  of  his  glory,  and  of  his 
dominion  over  us,  he  is  pleased  to  interpret  as  a  gift 
to  him;  "  Give  unto  the  Lord  your  ownselves,  in 
the  first  place,  and  then  your  services;  give  unto 
the  Lord  glory  and  strength,  acknowledge  his  glory 
and  strength,  and  give  praise  to  him  as  a  God  of  in- 
finite majesty,  and  irresistible  power;  and  what 
glory  and  strength  he  has,  by  his  providence,  in- 
trusted you  with,  offer  it  to  him,  to  be  used  for  his 
honour  in  his  service.  Give  him  your  crowns,  let 
them  belaid  at  his  feet;  give  him  your  sceptres, 
your  swords,  your  keys;  put  all  into  his  hand,  that 
you,  in  the  use  of  them,  may  be  to  him  for  a  name 
and  a  praise."  Princes  value  themselves  by  their 
glory  and  strength;  these  they  must  ascribe  to  God, 
owning  him  to  be  infinitely  more  glorious  and 
powerful  tlian  they. 

This  demand  of  homage  from  the  mighty,  may 
be  looked  upon  as  directed  either  to  the  grandees  of 
David's  own  kingdom,  the  peers  of  the  realm,  the 
princes  of  the  tribes,  (and  it  is  to  excite  them  to  a 
more  diligent  and  constant  attendance  at  God's 
altars,  in  which  he  had  observed  them  very  remiss,) 
or  to  the  neighbouring  kings,  whom  he  by  his  sword 
had  made  tributaries  to  Israel,  and  now  would  per- 
suade to  become  tributaries  to  the  God  of  Israel. 
Crowned  heads  must  bow  before  the  King  of  kings. 
What  is  here  said  to  the  mighty,  is  said  to  all, 
IVorshifi  God;  it  is  the  sum  and  substance  of  the 
everlasting  gospel.  Rev.  xiv.  6,  7.  Now  we  have 
here,  (1.)  The  nature  of  religious  worship;  it  is 
giving  to  the  Lord  the  glory  due  to  his  name,  v.  1. 
God's  name  is  that  whereby  he  has  made  himself 
known.  There  is  a  glory  due  to  his  name;  it  is  im- 
possible that  we  should  give  him  all  the  glory  due 
to  his  name;  when  we  have  said  and  done  our  best 
for  the  honour  of  God's  name,  still  we  come  infi- 
nitely short  of  the  merit  of  the  subject;  but,  when 
we  answer  that  revelation  which  he  has  made  of 
himself  with  suitable  affections  and  adorations,  then 
we  give  him  some  of  that  glory  which  is  due  to  his 
name.  If  we  would,  in  hearing  and  praying,  and 
other  acts  of  devotion,  receive  grace  from  God,  we 
must  make  it  our  business  to  give  glory  to  God.  (2. ) 
The  rule  of  the  performance  of  religious  exercises; 
Worshi/i  the  Lord  in  the  beauty  of  holiness;  which 
denotes,  [1.]  The  Object  of  our  worship;  the 
glorious  Majesty  of  God  is  called  the  beauty  of 
holiness,  2  Chro'n.  xx.  21.  In  the  worship  of  God, 
we  must  have  an  eye  to  his  beauty,  and  adore  him, 


276 


PSALMS,  XXIX. 


not  only  as  infinitely  awful,  and  therefore  to  be 
feared  above  all,  but  as  infinitely  amiable,  and 
therefore  to  be  loved  and  delighted  in  above  all; 
especially  we  must  have  an  eye  to  the  beauty  of  iiis 
holiness;  this  the  angels  fasten  upon  in  their  praises. 
Rev.  iv.  8.  Or,  [2.]  The  place  of  worship.  The 
sanctuary  then  was  the  beauty  ofholmess,  xlviii.  ],  2. 
Jer.  xvii.  12.  The  beauty  of  the  sanctuary  was, 
the  exact  agreement  of  the  worship  there  per- 
formed, with  the  divine  appointment — the  pattern  in 
the  mount.  Now,  under  the  gospel,  solemn  assem- 
blies of  Christians  (which  purity  is  the  beauty  of) 
are  the  places  where  God  is  to  be  worshipped.  Or, 
[3.  ]  The  manner  of  worship.'  We  must  be  holy 
in  all  our  religious  performances,  devoted  to  God, 
and  to  his  will  and  gloiy.  There  is  a  beauty  in 
holiness,  and  it  is  that  which  puts  an  acceptable 
beauty  upon  all  the  acts  of  worship. 

II.  Good  reason  given  for  this  demand.  We 
shall  see  ourselves  bound  to  give  gloiy  to  God, 
if  we  consider,  1.  His  sufficiency  in  himself,  intima- 
ted in  his  name  Jehovah,  I  am  that  lam;  which  is 
repeated  here  no  less  than  eighteen  times  in  this 
short  psalm,  twice  in  every  veise  but  three,  and  once 
in  two  of  those  three;  I  do  not  recollect  that  there 
is  the  like  in  all  the  book  of  psalms.  Let  the 
mighty  ones  of  the  earth  know  him  by  th'is  name, 
and  give  him  the  glory  due  to  it.  2.  His  sovereignty 
over  all  things.  Let  those  that  rule  over  men,  know 
there  is  a  God  that  rules  over  them,  that  rules  over 
all.     The  psalmist  here  sets  forth  God's  dominion. 

(1.)  In  the  kingdom  of  nature.  In  the  wonder- 
ful effects  of  natural  causes,  and  the  operations  of 
the  powers  of  nature,  we  ought  to  take  notice  of 
God's  glory  and  strength,  which  we  are  called  upon 
to  ascribe  to  him;  in  the  thunder,  and  lightning, 
and  rain,  we  may  see, 

[1.]  His  glory.  It  is  the  God  of  glory  that  thun- 
ders, V.  3.  It  is  God  that  thunders,  it  is  the  noise 
of  his  voice,  (Job  xxxvii.  2.)  and  it  speaks  him  a 
God  of  glory;  so  awful  is  the  sound  of  the  thunder, 
and  so  brignt  the  flash  of  its  companion,  the  light- 
ning; to  the  hearing  and  to  the  sight  nothing  is  move 
affecting  than  these,  as  if  by  those  two  learning 
senses  God  would  give  such  proofs  of  his  glory  to 
the  minds  of  men,  as  should  leave  the  mnst  stupid 
inexcusable.  Some  observe,  that  there  were  then 
some  particular  reasons  why  thunder  should  be 
called  the  voice  of  the  Lord;  not  only  because  it 
comes  from  above,  is  not  under  the  direction  or  fore- 
sight of  any  man,  speaks  loud,  and  reaches  far,  but 
because  God  often  spake  in  thunder,  particularly 
at  mount  Sinai,  and  by  thunder  discomfited  the 
enemies  of  Israel.  To  speak  it  the  voice  of  the  God 
of  glor)%  it  is  here  said  to  be  u/ion  the  waters,  upon 
many  waters;  {y.  3.)  it  reaches  over  the  vast  ocean, 
the  waters  under  the  firmament;  it  rattles  among 
the  thick  clouds,  the  waters  above  the  firmament. 
Every  one  that  hears  the  thunder,  (his  ears  being 
made  to  tingle  with  it,)  will  own  that  the  voice  of 
the  Lord  is  full  of  majesty,  (xxix.  4.)  enough  to 
make  the  highest  humble — for  none  can  thunder 
with  a  voice  like  him,  and  the  proudest  tremble — 
for  if  his  voice  be  so  terrible,  what  is  his  arm? 
Every  time  we  hear  it  thunder,  let  our  hearts  be 
thereby  filled  with  great,  and  high,  and  honourable, 
thoughts  of  (iod,  in  the  holy  adorings  and  admirings 
of  whom  tlie  power  of  godliness  does  so  much  con- 
sist.    0  Lord  our  God,  thou  art  very  ereat! 

[2.]  His  power;  {v.  4.)  The  voice  of  the  Lord  is 
fiowerful,  as  appears  by  the  effects  of  it;  for  it 
works  wonders;  they  that  write  natural  histories 
relate  the  prodigious  effects  of  tliunder  and  liglit- 
ning,  even  out  of  the  ordinary  course  of  natural 
causes,  which  must  be  resolved  into  the  omnipotence 
of  the  God  of  nature.  First,  Trees  have  been  rent 
and  split  by  thunderbolts;  {v.  5,  6.)     Th'e  voice  of 


the  Lord,  in  the  thunder,  often  brake  the  cedars, 
even  those  of  Lebanon,  the  strongest,  the  stateliest. 
Some  undei  stand  it  of  the  violent  winds  which 
sliook  tlie  cedars,  and  sometimes  tore  off  their  as- 
piring tops.  Earthquakes  also  shook  the  ground 
itself,  on  which  the  trees  grew,  and  made  Lebanon 
and  Sirion  to  dance;  the  wilderness  of  Kadesh  also 
was  in  like  manner  shaken,  {y.  8.)  the  trees  by 
winds,  the  ground  by  earthquakes,  and  both  by 
thunders,  of  which  I  incline  rather  to  understand  it. 
The  learned  Dr.  Hammond  understands  it  of  the 
consternation  and  conquest  of  the  neighbouring  king- 
doms that  warred  witli  Israel,  and  opposed  David; 
as  the  Syrians,  whose  country  lay  near  the  forest  of 
Lebanon,  the  Amorites  that  bordered  on  mount 
Hermon,  and  the  Moabites  and  Ammonites  that  lay 
about  the  wilderness  of  Kadesh.  Secondly,  Fires 
have  been  kindled  by  lightnings,  and  houses  and 
churches  thereby  consumed;  hence  we  read  of  hot 
thunderbolts;  (ixxviii.  48.)  accordingly,  the  voice 
of  the  Lord,  in  the  thunder,  is  here  said  to  divide 
the  Jiames  of  fire,  {y.  7.)  to  scatter  them  upon  the 
earth,  as  (iod  sees  fit  to  direct  them,  and  do  execu- 
tion by  them.  Thirdly,  The  terror  of  thunder 
makes  the  hinds  to  calve  sooner,  and  some  think 
more  easily,  than  otherwise  they  would.  The  hind 
is  a  timorous  creature,  and  much  affected  with  the 
noise  of  thunder;  and  no  marvel,  when  sometimes 
proud  and  stoufmen  have  been  made  to  tremble  at 
it.  The  emperor  Caligula  would  hide  himself 
under  his  bed  when  it  thundered.  Horace  the  poet 
owns  that  he  was  reclaimed  fiom  atheism  by  the 
terror  of  thunder  and  lightning,  which  he  describes 
somewhat  like  this  here,  lib.  1.  ode  34.  The  thun- 
der is  said  here  to  discover  the  forest,  that  is,  it  so 
terrifies  the  wild  beasts  of  the  forest,  that  they  quit 
the  dens  and  thickets  in  which  they  hid  themselves, 
and  so  are  discovered.  Or  it  throws  down  the 
trees,  and  so  discovers  the  ground  that  was  sh.ided 
by  them.  Whenever  it  thunders,  let  us  think  of 
this  psalm;  and  whenever  we  sing  th's  psalm,  let  us 
think  of  the  dreadful  thunder-claps  we  ha\  e  scjme- 
times  heard,  and  thus  bring  God's  word  and  his 
works  together,  that  by  both  we  may  be  directed 
and  quickened  to  give  unto  him  the  glory  due  unto 
his  name;  and  let  us  bless  him  that  tliere  is  another 
voice  of  his  beside  this  di'eadful  one,  by  which  God 
now  speaks  to  us,  even  the  still  small  voice  of  his 
gospel,  the  terror  of  which  shall  net  make  us  afraid. 
(2.)  In  the  kingdom  of  Providence,  v.  10.  God 
is  to  be  praised  as  the  Governor  of  the  world  of 
mankind.  He  sits  ufion  thefiood,  he  sits  King  for 
ever.  He  not  only  sits  at  rest  in  the  enjoyment  of 
himself,  but  he  sits  as  King  in  the  throne  which  he 
has  prepared  in  the  heavens,  (ciii.  19.)  where  he 
takes  cognizance  of,  and  gives  orders  about,  all  the 
affiiirs  of  the  children  of  men,  and  does  all  accoi-d- 
ing  to  his  will,  according  to  the  counsel  of  his  will. 
Observe,  [1.]  The  power  of  his  kingdom;  He  sits 
upon  the  flood.  As  he  has  founded  the  earth,  so 
he  has  founded  his  own  throne,  upon  the  floods, 
xxiv.  2.  The  ebbings  and  flowings  of  this  lower 
world,  and  the  tosses  and  revolutions  of.  the  affairs 
in  it,  give  not  the  least  shake  to  the  repose  or  to  the 
counsels  of  the  Eternal  Mind.  The  opposition  of 
his  enemies  is  compared  to  the  floods,  (xciii.  3,  4.) 
but  the  Lord  sits  upon  it;  he  crushes  it,  conquers  it, 
and  completes  his  own  purposes,  in  despite  of  all 
the  devices  that  are  in  men  s  hearts.  The  word 
here  translated  thefiood,  is  never  used  but  conceni- 
ing  Noah's  flood,  and  therefore  some  think  that  is 
it  which  is  here  spoken  of.  God  did  sit  upon  that 
flood,  as  a  Judge  executing  the  sentence  of  his  jus- 
tice upon  the  world  of  the  ungodly,  that  was  swept 
away  by  it.  And  he  still  sits  upon  the  flood,  i-c- 
straining  the  waters  of  Noah,  that  thev  turn  tiot 
again  to  cover  the  earth,  according  to  his  promise 


PSALiMS,  XXX. 


277 


never  to  destroy  the  earth  any  more  by  ajiood^  Gen. 
ix.  11.  Isa.  liv.  9.  [2.]  The  perpetuity  of  his 
kingdom;  He  sits  King  for  ever;  no  period  can,  or 
shall,  be  put  to  his  government.  The  administra- 
tion of  his  kingdom  is  consonant  to  his  counsels  from 
eternity,  and  pursuant  to  his  designs  for  eternity. 

(3.)  In  the  king-dam  of  grace;  here  his  glory 
shines  brightest,  [1.]  In  the  adoration  he  receives 
from  the  subjects  of  that  kingdom,  v.  9.  hi  his  tem- 
/z/e,  where  his  people  attend  his  discoveries  of  him- 
self and  his  mind,  and  attend  him  with  their  praises, 
there  does  every  ones/ieak  of  his  glory;  in  the  world, 
every  man  sees  it,  or,  at  least,  7nay  behold  it  afar 
off';  (Job  xxxvi.  25.)  but  it  is  only  in  the  temple,  in 
the  church,  that  it  is  spoken  of  to  his  honour.  ^1/ 
his  works  do  firaise  him,  they  minister  matter  for 
praise;  but  his  saints  only  do  bless  him,  and  speak 
of  his  glory  in  his  works,  cxlv.  10.  [2.]  In  the 
favours  he  bestows  upon  the  subjects  ot  that  king- 
dom, V.  11.  First,  He  will  enable  them  for  his 
service;  He  luill give  strength  to  hisfieofile,  to  fortify 
them  against  every  evil  work,  and  to  furnish  them 
for  every  good  work;  out  of  weakness  they  shall  be 
made  strong;  nay,  he  will  perfect  strength  in  weak- 
ness. Secondly,  He  will  encourage  them  in  his 
service;  He  will  bless  his  fieofile  ivith  peace.  Peace 
is  a  blessing  of  inestimable  value,  which  God  de- 
signs for  all  his  people.  The  work  of  righteousness 
is  peace:  great  peace  have  they  that  love  thy  law; 
but  much  more  the  ci'own  of  righteousness:  the  end 
of  the  righteous  is  peace,  it  is  endless  peace.  When 
the  thunder  of  God's  wrath  shall  make  sinners 
tremble,  the  saints  shall  lift  up  their  heads  with 
joy. 

PSALM  XXX. 

This  is  a  psalm  of  thanksgiving  for  the  great  deliverances 
which  God  had  wrought  for  David,  penned  upon  occasion 
of  the  dedicating  of  his  house  of  cedar,  and  sung  in  that 
pious  solemnity,  though  there  is  not  any  thing  in  it  that 
has  particular  reference  to  that  occasion.  Some  collect, 
from  divers  passages  in  the  psalm  itself,  that  it  was  penned 
upon  his  recovery  from  a  dangerous  fit  of  sickness,  which 
might  happen  to  be  about  the  time  of  the  dedication  of 
his  house.  I.  He  here  praises  God  for  the  deliverances 
he  had  wrought  for  him,  v.  1 . .  3.  II.  He  calls  upon 
others  to  praise  him  too,  and  encourages  them  to  trust  in 
him,  v.  4,  5.  III.  He  blames  himself  for  his  former  se- 
curity, V.  6,  7.  IV.  He  recollects  the  prayers  and  com- 
plaints he  had  made  in  his  distress,  v.  8 .  .  10.  With 
them  he  stirs  up  himself  to  be  very  thankful  to  God  for 
the  present  comfortable  change,  v.  11,  12.  In  singing 
this  psalm,  we  ought  to  remember  with  thankfulness  any 
hke  dehverances  wrought  for  us,  for  which  we  must  stir 
up  ourselves  to  praise  him,  and  by  which  we  must  be 
engaged  to  depend  upon  him. 

^  psalm  and  song,  at  the  dedication  of  the  house  of 
David. 

I .  T"  WILL  extol  thee,  O  Lord  ;  for  thou 
JL  hast  Ufted  me  up,  and  hast  not  made 
my  foes  to  rejoice  over  me.  2.  O  Lord 
my  God,  I  cried  unto  thee,  and  thou  hast 
healed  me.  3.  O  Lord,  thou  hast  brought 
up  my  soul  from  the  grave  :  thou  hast  kept 
me  alive,  that  I  should  not  go  down  to  the 
pit.  4.  Sing  unto  the  Lord,  O  ye  saints 
of  his,  and  give  thanks  at  the  remembrance 
of  his  holiness.  5.  For  his  anger  endureth 
but  a  moment ;  in  his  favour  is  life  :  weep- 
ing may  endure  for  a  night,  but  joy  cometh 
in  the  morning. 

It  was  the  laudable  practice  of  the  pious  Jews, 
and,  though  not  expressly  appointed,  yet  allowed 
and  accepted,  when  they  had  built  a  new  house,  to 


dedicate  it  to  God,  Deut.  xx.  5.  David  did  so, 
when  his  house  was  built,  and  he  took  possession  of 
it;  (2  Sam.  v.  11.)  for  royal  palaces  do  as  much 
need  God's  protection,  and  are  as  much  bound  to  be 
at  his  service,  as  ordinary  houses.  Note,  The 
houses  we  dwell  in  should,  at  our  first  entrance  upon 
them,  be  dedicated  to  God,  as  little  sanctuaries. 
We  must  solemnly  commit  ourselves,  our  families, 
and  all  our  family  affairs,  to  God's  guidance  and 
care;  must  pray  for  his  presence  and  blessing,  must 
devote  ourselves,  and  all  our's,  to  his  gloiy,  and 
'  must  resolve  both  that  we  will  put  away  iniquity  far 
!  from  our  tat)ernacles,  and  that  we  and  our  houses 
will  ser\  e  the  Lord,  both  in  the  duties  of  family 
worship,  and  in  all  instances  of  gospel  obedience. 
Some  conjecture  that  this  psalm  was  sung  at  the  re-  " 
dedication  of  David's  house,  after  he  had  been  driven 
out  of  it  by  Absalom,  who  had  defiled  it  with  his 
incest,  and  that  it  is  a  thanksgiving  for  the  crushing 
of  that  dangerous  rebellion. 

In  these  verses, 

I.  David  does  himself  give  God  thanks  for  the 
great  deliverances  he  had  wrought  for  him;  {y.  1.) 
"  I  will  extol  thee,  O  Lord;  I  will  exalt  thy  name, 
will  praise  thee  as  One  high  and  lifted  up.  I  will 
do  what  I  can  to  advance  the  interests  of  thy  king- 
dom among  men.  I  will  extol  thee,  for  thou  hast 
lifted  me  up,  not  only  up  out  of  the  pit  in  which  I 
was  sinking,  but  up  to  the  throne  of  Israel. "  He 
raiseth  up  the  poor  out  of  the  dust.  In  considera- 
tion of  the  great  things  God  has  done  to  exalt  us, 
both  b^  his  providence  and  by  his  grace,  we  are 
bound,  in  gratitude,  to  do  all  v  e  can  to  extol  his 
name,  though  the  most  we  can  do  is  but  little. 

Three  things  magnify  David's  deliverance: 

1.  That  it  was  the  defeat  of  his  enemies.  They 
were  not  suffered  to  triumph  o\  er  him,  as  they 
would  have  done,  (though  it  is  a  barbarous  thing,) 
if  he  had  died  of  this  sickness,  or  perished  in  this 
distress:  see  xli.  11. 

2.  That  it  was  an  answer  to  his  prayers;  (r.  2.) 
I  cried  unto  thee.  All  the  expressions  of  the  sense 
we  have  of  our  troubles  should  be  directed  to  God, 
and  every  cry  be  a  cry  to  him;  giving  way,  in  this 
manner,  to  our  grief,  will  ease  a  burthencd  spirit. 
"  I  cried  to  thee,  and  thou  hast  not  only  heard  me, 
but  healed  me,  healed  the  distempered  body,  healed 
the  disturbed  and  disquieted  mind,  healed  the  dis- 
ordered, distracted,  affairs  of  the  kingdom."  It  is 
what  Ciod  glories  in,  lam  the  Lord  that  healeth 
thee,  (Exod.  xv.  26.)  and  we  must  give  him  the 
gloiy  of  it. 

3.  That  it  was  the  saving  of  his  life;  for  he  was 
brought  to  the  last  extremity,  dropping  into  the 
grave,  Kud  ready  to  go  down  into  the  pit,  and  yet 
rescued,  and  kept  alive,  v.  3.  The  more  imminent 
our  dangers  have  been,  the  more  eminent  our  de- 
liverances have  been,  the  more  comfortable  are 
they  to  ourselves,  and  the  more  illustrious  proofs  of 
the  power  and  goodness  of  God.  A  life  from  the 
dead  ought  to  be  spent  in  extolling  the  God  of  our 
hfe. 

II.  He  calls  upon  others  to  join  with  him  in  praise, 
not  only  for  the  particular  favours  God  had  bestow- 
ed upon  him,  but  for  the  general  tokens  of  his  good- 
will to  all  his  saints;  {v.  4.)  Sing  unto  the  Lord,  O 
ye  saints  of  his.  All  that  are  truly  saints,  he  owns 
for  his;  there  is  a  remnant  of  such  in  this  world, 
and  from  them  it  is  expected  that  they  sing  unto 
him;  for  they  are  created,  and  sanctified,  made, 
and  made  saints,  that  they  be  to  him  for  a  name 
and  a  praise.  His  saints  in  heaven  sing  to  him ;  why 
should  not  those  on  earth  be  doing  the  same  work, 
as  well  as  they  can,  in  concert  with  them.'* 

1.  They  believe  him  to  be  a  God  of  unspotted 
purity;  and  therefore  let  tnem  sing  to  him;  "Let 
them  girve  thanks  at  the  remembrance  of  his  holiness; 


il8 


PSALMS,  XXX. 


let  them  praise  his  holy  name,  for  holiness  is  his 
memorial  throughout  all  generations."  God  is  a 
holy  God;  his  holiness  is  his  glory;  that  is  the  at- 
tribute which  the  holy  angels,  in  their  praises,  fas- 
ten most  upon,  Isa.  vi.  3.  Rev.  iv.  8.  We  ought  to 
be  much  in  the  mention  and  remembrance  of  God's 
holiness;  and  holy  souls  can  give  thanks  at  the  men- 
tion of  God's  holiness.  It  is  matter  of  joy  to  the 
saints,  that  God  is  a  holy  God;  for  then  they  hope 
he  will  make  them  holy,  more  holy.  None  of  all 
God's  perfections  carries  in  it  more  terror  to  the 
wicked,  or  more  comfort  to  the  godly,  than  his  ho- 
liness. It  is  a  good  sign  that  we  are  in  some  mea- 
sure partakers  of  his  holiness,  if  we  can  heartily  re- 
joice and  give  thanks  at  the  remembrance  of  it. 

2.  They  have  experienced  him  to  be  a  God  gra- 
cious and  merciful;  and  therefore  let  tliem  sing  to 
him. 

(1.)  We  have  found  his  frowns  very  short; 
though  we  have  deserved  they  should  have  been 
everlasting,  and  that  he  should  have  been  angry 
with  us,  till  he  had  consumed  us,  and  should  never 
have  been  reconciled,  yet  /lis  anger  endurtth  but 
for  a  moment,  v.  5.  When  we  offend  him,  he  is 
angry;  but,  as  he  is  slow  to  anger,  and  not  soon  pro- 
voked, so,  when  he  is  angry,  upon  our  repentance 
and  humiliation,  his  anger  is  soon  turned  away,  and 
he  is  willing  to  be  at  peace  with  us.  If  he  hide  his 
face  from  his  own  children,  and  suspend  the  wonted 
tokens  of  his  favour,  it  is  but  in  a  little  wrath,  and 
for  a  small  moment;  but  he  will  gather  them  with 
everlasting  kindness,  Isa.  liv.  7,  8.  If  weeping  en- 
dure for  a  night,  and  it  be  a  wearisome  night,  yet, 
as  sure  as  the  light  of  the  morning  returns  after  the 
darkness  of  the  night,  so  sure  will  joy  and  comfort 
return  in  a  short  time,  in  due  time,  to  the  people 
of  God;  for  the  covenant  of  grace  is  as  firm  as  tlie 
covenant  of  the  day.  This  word  has  often  been 
fulfilled  to  us  in  the  letter;  weeping  has  endured 
for  a  night,  but  the  grief  has  been  soon  over,  and 
the  grievance  gone.  Observe,  As  long  as  God's 
anger  continues,  so  long  the  saints'  weeping  con- 
tinues; but  if  that  be  but  for  a  moment,  the  afflic- 
tion is  but  for  a  moment,  and  when  the  light  of  God's 
countenance  is  restored,  the  affliction  is  easily  pro- 
nounced light  and  momentary. 

(2. )  We  have  found  his  smiles  very  sweet;  In  his 
favour  is  life,  all  good.  The  return  of  his  favour 
to  an  afflicted  soul,  is  as  life  from  the  dead;  nothing 
can  be  more  reviving.  Our  happiness  is  bound  up 
in  God's  favour;  if  we  have  that,  we  have  enough, 
whatever  else  we  want.  It  is  the  life  of  the  soul, 
it  is  spiritual  life,  the  earnest  of  life  eternal. 

6.  And  in  my  prosperity  I  said,  I  sliall 
never  be  moved.  7.  Lord,  by  thy  favour 
thou  hast  made  my  mountain  to  stand 
strons; :  thou  didst  hide  tliy  face,  mid  I  was 
troubled.  8.  I  cried  to  thee,  O  Lord  ;  and 
unto  tlie  Lord  I  made  supphcation.  9. 
What  profit  w  there  in  my  blood,  when  I 
go  down  to  the  pit?  Shall  the  dust  praise 
thee?  shall  it  declare  thy  truth?  10.  Hear, 
O  Lord,  and  have  mercy  upon  me :  Lord, 
be  thou  my  helper.  1 1 .  Thou  hast  turned 
for  me  my  mourning  into  dancing :  thou 
hast  put  off  my  sackcloth,  and  girded  me 
with  gladness;  12.  To  the  end  that  my 
glory  may  sing  praise  to  thee,  and  not  be 
silent.  O  Lord  my  God,  1  will  give  thanks 
unto  thee  for  ever. 

We  have,  in  these  verses,  an  account  of  three 


several  states  that  Uavid  was  in  successively,  and 
of  the  workings  of  his  heart  toward  God  in  each  of 
those  estates — what  he  said  and  did,  and  how  his 
heart  stood  aifected;  in  the  first  of  which  we  may 
see  what  we  are  too  apt  to  be,  and  in  the  other  twi 
what  we  should  be. 

I.  He  had  long  enjoyed  prosperity,  and  then  he 
grew  secure,  and  over-confident  of  the  continuance 
of  it;  {v.  6,  7.)  "/n  my  firosfierity ,  when  I  was 
in  health  of  body,  and  God  had  given  me  rest  from 
all  mine  enemies,  I  said  I  shall  never  be  moved;  I 
never  thought  either  of  having  my  body  distemper- 
ed, or  my  government  disturbed,  nor  had  any  ap- 
prehensions of  danger  upon  any  account."  Such 
complete  \  ictories  had  he  obtained  over  those  that 
opposed  him,  and  such  a  confirmed  interest  had  he 
in  the  hearts  of  his  people,  such  a  firmness  of  mind, 
and  such  a  strong  constitution  of  body,  that  he 
thought  his  prosperity  fixed  like  a  mountain;  yet 
this  he  ascribes,  not  to  his  own  wisdom  or  fortitude, 
but  to  the  divine  goodness;  Thou,  through  thy  fa- 
vour, hast  made  my  mountain  to  stand  strong,  v.  7. 
He  does  not  look  upon  it  as  his  heaven,  (as  worldly 
people  do,  who  make  their  prosperity  their  felicity,) 
only  liis  mountain;  it  is  earth  still,  only  raised  a 
little  higher  than  the  common  level;  this  he  thought, 
by  the  favour  of  God,  would  be  perpetuated  to  him; 
imagining,  perhaps,  that,  having  had  so  many 
troubles  in  the  beginning  of  his  days,  he  had  had 
his  whole  share,  and  should  have  none  in  his  latter 
end;  or  that  God,  who  had  given  him  such  tokens 
of  his  favour,  would  never  frown  upon  him.  Note, 
1.  We  are  very  apt  to  dream,  when  things  are 
well  with  us,  that  they  will  always  be  so,  and  never 
otherwise;  To-morrow  shall  be  as  this  day.  As  if 
we  should  think,  when  the  weather  is  once  fair, 
that  it  will  be  ever  fair;  whereas  nothing  is  more 
certain  than  that  it  will  change.  2.  When  we  see 
ourselves  deceived  in  our  expectations,  it  becomes 
us  to  reflect,  with  shame,  upon  our  security,  as  our 
folly,  as  David  does  here,  that  we  may  be  wiser 
another  time,  and  may  rejoice  in  our  prosperity  as 
though  we  rejoiced  not,  because  the  fashion  of  it 
passes  away. 

II.  On  a  sudden,  he  fell  into  trouble,  and  then 
he  prayed  to  God,  and  pleaded  earnestly  for  relief 
and  succour.  1.  His  mountain  was  shaken,  and  he 
with  it;  it  proved,  when  he  grew  secure,  that  he 
was  least  safe;  "  Thou  didst  hide  thy  face,  and  I 
was  troubled,  in  mind,  body,  or  estate."  In  every 
change  of  his  condition,  he  still  kejJt  his  eye  upon 
(iod,  and  as  he  ascribed  his  prosperity  to  Cjod's  fa- 
vour, so,  in  his  adversity,  he  observed  the  hiding  of 
God's  face  to  be  the  cause  of  it.  If  God  hide  his 
face,  a  good  man  is  ceitainly  troubled,  though  no 
other  calamity  befall  him;  when  the  sun  sets,  night 
certainly  follows,  and  the  moon  and  all  the  stars 
cannot  make  day.  2.  When  his  mountain  was 
shaken,  he  lifted  up  his  eyes  above  the  hills. 
Prayer  is  a  salve  for  every  sore;  he  made  use  of  it 
accordingly.  Is  any  afflicted?  is  any  troubled?  let 
him  firay.  Though  God  hid  his  face  from  him,  yet 
he  prayed.  If  God,  in  wisdom  and  justice,  turn 
from  us,  yet  it  will  be  in  us  the  greatest  folly  and 
injustice  imaginable,  if  we  turn  from  him.  No,  let 
us  learn  to  pray  in  the  dark;  {v.  8.)  I  cried  to  thee, 
O  Lord.  It  seems,  God's  withdrawings  made  his 
prayers  the  more  vehement.  Wc  are  here  told, 
for  it  seems  he  kept  account  of  it,  (1.)  What  he 
pleaded;  {v.  9.)  That  Ciod  would  be  no  gainer  by 
his  death ;  What  profit  is  there  in  my  blood?  imply- 
ing, that  he  would  willingly  die,  if  he  could  thereby 
do  any  leal  service  to  God,  or  his  country,  (Phil, 
ii.  17.)  but  he  saw  not  what  good  could  be  done  by 
his  dying  in  the  bed  of  sickness,  as  might  be,  if  he 
had  died  in  the  bed  of  honour.  "  Lord,"  says  he, 
"  wilt  thou  sell  one  of  thine  ov^n  fieofile  for  nought. 


PSAf.MS,  XXXI. 


279 


and  not  increase  thy  wealth  by  the  firice?"  xliv.  12. 
Nay,  that,  in  his  honour,  God  would  seem  to  be  a 
Loser  by  his  death ;  Shall  the  dust  firaise  thee'/  The 
sanctified  spirit,  which  returns  to  God,  shall  praise 
him,  shall  be  still  praising  him;  but  the  dust,  wliich 
returns  to  the  earth,  shall  not  praise  him,  nor  de- 
clare his  truth.  The  services  of  God's  house  can- 
pot  be  performed  by  the  dust;  it  cannot  praise  h;m; 
there  is  none  of  that  device  or  working  in  the  grave, 
for  it  is  the  land  c.f  silence.  The  promises  of  God's 
covenant  cannot  be  performed  to  the  dust.  "Lord," 
says  David,  '•  if  I  die  now,  what  will  become  of  the 
promise  made  to  me?  Who  shall  declare  the  truth 
of  that?"  The  best  pleas  in  prayer  are  those 
that  are  taken  from  God's  honour;  and  then  we 
ask  aright  for  life,  when  we  have  that  in  view,  that 
we  may  live  and  praise  him.  (2.)  What  he  pray- 
ed for;  {v.  10.)  he  prayed  for  mercy  to  pardon; 
(Have  mercy  ufion  me;)  and  for  grace  to  help  in 
time  of  need;  Lord,  be  thou  my  Helfier.  On  these 
two  errands  we  also  may  come  boldly  to  the  throne 
of  grace,  Heb.  iv.  16. 

ni.  In  due  time,  God  delivered  him  out  of  his 
troubles,  and  restored  him  to  his  former  prosperity. 
His  prayers  were  answered,  and  his  mourning  was 
turned  into  dancing,  v.  11.  God's  anger  now  en- 
dured but  for  a  moment,  and  David's  weeping  but 
for  a  night.  The  sackcloth  with  which,  in  a  hum- 
ble compliance  with  the  Divine  Providence,  he  had 
clad  himself,  was  loosed;  his  griefs  were  balanced; 
his  fears  were  silenced;  his  comforts  returned;  and 
he  was  girded  with  gladness:  joy  was  made  his  or- 
nament, was  made  his  strength,  and  seemed  to 
cleave  to  him,  as  the  girdle  cleaves  to  the  loins  of  a 
man.  As  David's  plunge  into  trouble  from  the 
height  of  prosperity,  and  then  when  he  least  ex- 
pected it,  teaches  us  to  rejoice  as  though  we  rejoiced 
not,  because  we  know  not  how  near  trouble  may  be; 
so  his  sudden  return  to  a  prosperous  condition 
teaches  us  to  weep  as  though  we  wept  not,  because 
we  know  not  how  soon  the  storm  may  become  a 
calm,  and  the  formidable  blast  may  become  a  fa- 
vourable gale. 

But  what  temper  of  mind  was  he  in,  upon  this 
happy  change  of  the  face  of  his  affairs?  What  doer 
he  say  now?  He  tells  us,  v.  12.  1.  His  complaints 
were  turned  into  praises.  He  looked  upon  it  that 
God  girded  him  with  gladness,  to  the  end  that  he 
might  be  the  sweet  fisalmist  of  Israel;  (2  Sam. 
xxiii.  1.)  that  his  glory  might  sing  praise  to  God, 
that  is,  his  tongue;  for  our  tongue  is  our  glory,  and 
never  more  so  than  when  it  is  employed  in  praising 
God;  or  his  soul;  for  that  is  our  glory  above  the 
beasts,  that  must  be  employed  in  blessing  the  Lord, 
and  with  that  we  must  make  melody  to  him,  in 
singing  psalms.  They  that  are  kept  from  being 
silent  in  the  pit,  must  not  be  silent  in  the  land  of 
the  living,  but  fervent,  and  constant,  and  public,  in 
praising  God.  2.  These  praises  were  likely  to  be 
everlasting;  /  will  give  thanks  unto  thee  for  ever. 
This  bespeaks  a  gracious  resolution  that  he  would 
persevere  to  the  end  in  praising  God,  and  a  gracious 
nope  that  he  should  never  want  fresh  matter  for 
praise,  and  that  he  should  shortly  be  there  where 
this  would  be  the  everlasting  work.  Blessed  are 
they  that  dwell  in  God's  house,  they  will  be  still 
praising  him.  Thus  must  we  learn  to  accommodate 
ourselves  to  the  various  providences  of  God  that 
concern  us;  to  want  and  to  abound,  to  sing  of  mercy 
and  judgment,  and  to  singunto  God  for  both. 

PSALM  XXXI. 

It  is  probable  that  David  penned  this  psalm  when  he  was 
persecuted  by  Saul;  some  passag'es  in  it  agree  particu- 
larly to  the  narrow  escape  he  had  at  Keilah,  ( 1  Sam. 
xxiii.  13.)  then  in  the  wilderness  of  Maon,  when  Saul 
marched  on  one  side  of  the  hill,  and  he  on  the  other,  and, 
soon  after,  in  the  cave  in  the  wilderness  of  En-gedi ;  but 


that  it  was  penned  upon  any  of  those  occasions  we  are 
not  t(<ld.  It  is  a  mixture  of  prayers  and  praises,  and 
professions  of  confidence  in  God,  all  which  do  well 
topellier,  and  are  helpful  to  one  another.  I.  David  pro- 
fesseth  liis  cheerful  confidence  in  God,  and,  in  that  con- 
fidence, prays  for  deliverance  out  of  his  present  troubles, 
v.  I  . .  8.  II.  He  complains  of  the  verj  deplorable  con- 
dition he  was  in,  and,  in  the  sense  of  his  calamities,  still 
prays  that  God  would  graciously  appear  for  him  against 
his  persecutors,  V.  9.  .  18.  III.  He  concludes  the  psalm 
with  praise  and  triumph,  giving  glory  to  God,  and  en- 
couraging himself  and  others  to  trust  in  him,  v.  19. .  24. 

To  the  chief  Tnusician.     A  Psalm  of  David- 

1.  XN  thee,  O  Lord,  do  1  put.  my  trust 

JL  let  me  never  be  ashamed :  deliver 
me  in  thy  righteousness.  2.  Bow  down 
thine  car  to  me;  deliver  me  speedily:  be 
thou  my  strong  rock,  for  a  house  of  defence 
to  save  me.  3.  For  thou  art  my  rock  and 
my  fortress :  therefore,  for  thy  name's  sake, 
lead  me  and  guide  me.  4.  Pull  me  out  of 
the  net  that  they  have  laid  privily  for  me ; 
for  thou  art  my  strength.  5.  Into  thy  hand 
I  commit  my  spirit :  thou  hast  redeemed  me, 
O  LoHD  God  of  truth.  6.  1  have  hated 
them  that  regard  lying  vanities :  but  I  trust 
in  the  Lord.  7.  I  will  be  glad  and  rejoice 
in  thy  mercy :  for  thou  hast  considered  my 
trouble ;  thou  hast  known  my  soul  in  ad- 
versities ;  8.  And  hast  not  shut  me  up  into 
the  hand  of  the  enemy :  thou  hast  set  my 
feet  in  a  large  room. 

Faith  and  prayer  must  go  together.  He  that  be- 
lieves, let  him  pray;  /  believe,  therefore  have  I 
sfioken:  and  he  that  prays,  let  him  believe,  for  the 
prayer  of  faith  is  the  pre\  ailing  prayer.  We  have 
both  here. 

L  David,  in  distress,  is  very  earnest  with  God  in 
prayer,  for  succour  and  relief.  This  eases  a  bur- 
thened  spirit,  fetches  in  promised  mercies,  and 
wonderfully  supports  and  comforts  the  soul,  in  the 
expectation  of  them.  He  prays,  1.  That  God 
would  deliver  him,  {v.  1.)  that  his  life  might  be 
preserved  from  the  malice  of  his  enemies,  and  that 
an  end  might  be  put  to  their  persecutions  of  him. 
That  God,  not  only  in  mercy,  but  in  righteousness, 
would  deliver  him,  as  a  righteous  Judge  betwixt 
him  and  his  unrighteous  persecutors;  that  he  would 
bow  down  his  ear  to  his  petitions,  to  his  appeals, 
and  deliver  him,  v.  2.  It  is  condescension  in  God 
to  take  cognizance  of  the  case  of  the  greatest  and 
best  of  men;  he  humbles  himself  to  do  it.  The 
psalmist  prays  also  that  he  would  deliver  him 
speedily,  lest,  if  the  deliverance  were  long  deferred, 
his  faith  should  fail.  2.  That  if  he  did  not  imme- 
diately deliver  him  out  of  his  troubles,  yet  he 
would  protect  and  shelter  him  in  his  troubles;  "Be 
thou  my  strong  Rock,  immovable,  impregnable,  as  a 
fastness  framed  by  nature,  and  my  House  of  de- 
fence, a  fortress  framed  by  art,  and  all  to  save  me." 
Thus  may  we  pray  that  God's  providence  would 
secure  to  us  our  lives  and  comforts,  and  that  by  his 
grace  we  may  be  enabled  to  think  ourselves  safe  in 
him,Prov.  xviii.lO.  3.  That,  his  case  having  much 
in  it  of  difficulty,  both  in  respect  of  duty,  and  in  re- 
spect of  providence,  he  might  be  under  the  divine 
guidance;  "Lord,  lead  me  and  guide  me;  (v.  3.) 
so  order  my  steps,  so  order  my  spirit,  that  I  may 
never  do  any  thing  unlawful  and  unjustifiable, 
against  my  conscience;  or  unwise  and  indiscreet, 
against  my  interest."  Thev  that  resolve  to  follow 
God's  direction,  may  in  faith  pray  for  it.    4.  That, 


280 


PSALMS,  xxxr. 


his  enemies  being  ver}'  crafty,  as  well  as  ver\"  spite- 
ful, God  would  frustrate  and  baffle  their  designs 
against  him;  (t;.  4.)  "Pull  me  out  of  the  net  that 
they  have  laid  firivily  for  me,  and  keep  me  fi-oni 
the  sin,  the  trouble,  the  death,  they  aim  to  entrap 
me  in." 

II.  In  this  prayer,  he  gives  glory  to  God,  by  a 
repeated  profession  of  his  confidence  in  him,  and 
dependence  on  him.  This  encouraged  his  prayers, 
and  qualified  him  for  the  merries  he  prayed  for; 
{v.  1.)  "  hi  thee,  O  Lord,  do  I  fiut  my  trust,  and 
not  in  myself,  or  any  sufficiency  of  my  own,  or  in 
any  creature;  let  me  never  be  ashamed,  let  me  not 
be  disappointed  of  uny  of  that  good  which  thou  hast 
promised  me,  and  wliich  therefore  I  have  promised 
myself  in  thee. 

1.  He  had  chosen  God  for  his  Protector,  and  God 
had,  by  his  promise,  undertaken  to  be  so;  (i'.  3.) 
"  Thou  art  my  Rock  and  my  Fortress,  by  thy  cove- 
nant with  me,  and  my  believing  consent  to  that  cove- 
nant; therefore  be  my  strong  Rock,"  v.  2.  They 
that  have  in  sincerity  avouched  the  Lord  for  their's, 
may  expect  the  benefit  of  his  being  so;  for  God's  re- 
lations to  us  carry  with  them  both  name  and  thing. 
Thou  art  my  Strength,  v.  4.  If  God  be  our 
Strength,  we  may  hope  that  he  will  both  put  his 
strength  in  us,  and  put  forth  his  strength  for  us. 

2.  He  gave  up  his  soul  in  a  special  manner  to 
him;  (v.  5.)  Into  thine  hands  I  commit  my  spirit. 
(1. )  If  David  here  looks  upon  himself  as  a  dying  man, 
by  these  words  he  resigns  his  departing  soiil  to  God, 
who  gave  it,  and  to  whom,  at  death,  the  spirit  re- 
turns. "  Men  can  but  kill  the  body,  but  I  trust  in 
God  to  redeem  my  soul  from  the  fiower  of  the 
grave,"  xlix.  15.  "He  is  willing  to  die,  if  God  will 
have  it  so;  but  let  my  so\i\fall  into  the  hands  of  the 
Lord,  for  his  mercies  are  great.  With  these  words, 
our  Lord  Jesus  yielded  up  the  ghost  upon  the  cross, 
and  made  his  soul  an  offering,  a  free-will  offering, 
for  sin,  voluntarily  laying  down  his  life  a  ransom. 
By  Stephen's  example  we  are  taught,  in  our  dying 
m'oments,  to  eye  Christ  at  God's  right  hand,  and  to 
commit  our  spirits  to  him;  Lord  Jesus,  recrive  mi/ 
afiirit.  But,  (2.)  David  is  here  to  be  looked  upon 
as  a  man  in  distress  and  trouble.  And,  [1.]  His 
great  care  is  about  his  soul,  his  spirit,  his  better 
part.  Note,  Our  outward  afflictions  should  increase 
our  concern  for  our  souls.  Many  think  that  while 
they  are  preplexed  about  their  worldly  aff.iirs,  and 
Providence  multiplies  their  care  about  them,  they 
may  be  excused  if  they  neglect  their  souls;  whereas 
the  greater  hazard  our  lives  and  secular  inter- 
ests lie  at,  the  more  we  are  concerned  to  look  to 
our  souls,  that,  though  the  outward  man  perish,  the 
inward  man  may  suffer  no  damage,  (2  Cor.  iv.  16.) 
and  that  we  may  keep  possession  of  our  souls,  when 
we  can  keep  possession  of  nothing  else,  Luke  xxi.  19. 
[2.]  He  thinks  the  best  he  can  do  for  his  soul  is,  to 
commit  it  into  the  hand  of  God,  and  lodge  that  great 
trust  with  him.  He  had  prayed,  (t.  4.)  to  be 
plucked  out  of  the  net  of  outward  trouble,  but,  as 
not  insisting  upon  that,  God's  will  ije  done,  he  im- 
mediately lets  fall  that  petition,  and  commits  the 
spirit,  the  inward  man,  into  God's  hand;  "Lord, 
however  it  goes  with  me,  as  to  my  bodv,  let  it  go 
well  with  my  soul."  Note,  It  is  the  wisdom  and 
duty  of  every  one  of  us,  solemnly  to  cnmmit  our 
spirits  into  the  hands  of  God,  to  be  sanctified  I)v  his 
grace,  devoted  to  his  honour,  emploved  in  his' ser- 
vice, and  fitted  for  his  kingdom.  That  which  en- 
courages us  to  commit  our  spirits  into  the  hand  of 
God,  is,  that  he  has  not  onlv  created,  but  redeemed 
them;  the  particular  redemptions  of  the  Old  Tes- 
tament church,  and  the  Old  Testament  saints,  were 
typical  of  our  redemption  by  Jesus  Christ,  (Jen. 
xlviii.  16.  The  redempti-m  rf  the  soul  is  so  pre- 
cious, that  it  must  have  ceased  for  ever,  if  Christ  had 


not  undertaken  it;  but,  by  redeeming  our  souls,  he 
has  not  only  acquired  an  additional  right  and  title 
to  them,  which  obliges  us  to  commit  them  to  him  as 
his  own,  but  has  showed  the  extraordinary  kindness 
and  concern  he  has  for  them,  which  encourages  us 
to  commit  them  to  him,  to  be  preserved  to  his  hea- 
venly kingdom;  (2  Tim.  i.  12.)  "Thou  hast  re- 
deemed me,  0  Lord  God  of  truth;  redeemed 
me  according  to  a  promise  which  thou  wilt  be 
true  to." 

III.  He  disclaimed  all  confederacy  with  those 
that  made  an  arm  of  flesh  their  confidence;  (v,  6."* 
I  have  hated  them  that  regard  lying  vanities;  idola- 
ters, (so  some,)  who  expect  aid  from  false  gods, 
which  are  vanity  and  a  lie;  astrologers,  and  those 
that  give  heed  to  them,  so  others.  David  abhorred 
the  use  of  enchantments  and  divinations;  he  con- 
sulted not,  nor  ever  took  notice  of,  the  flight  of 
birds  or  entrails  of  beasts,  good  omens  or  bad 
omens;  they  are  lying  vanities,  and  he  not  only  did 
not  regard  them  himself,  but  hated  the  wicked- 
ness of  those  that  did;  he  trusted  in  God  only,  and 
not  in  any  creature;  his  interest  in  the  court  and 
country,  his  retreats  or  strongholds,  even  Goliath's 
sword  itself — these  were  lying  vanities,  which  he 
could  not  depend  upon,  but  trusted  in  the  Lord 
only.     See  xl.  4.  Jer.  xvii.  5. 

IV.  He  comforted  himself  with  his  hope  in  God, 
and  made  himself,  not  only  easy,  but  cheerful,  with 
it,  v.  7.  Having  relied  on  God's  mercy,  he  will  be 
glad  and  rejoice  in  it;  and  those  know  not  how  to 
value  their  hope  in  God,  who  cannot  find  joy  enough 
in  that  hope  to  balance  their  grievances,  and  silence 
their  giiefs. 

V.  He  encouraged  himself  in  this'hope,  with  the 
experiences  he  had  had,  of  late,  and  formerly,  of 
God's  goodness  to  him,  which  he  ;iientions  to  the 
glory  of  God;  he  that  has  delivered,  doth,  and  wilL 
1.  God  had  taken  notice  of  his  afflictions,  and  all 
the  circumstances  of  them;  *'  Thou  hast  considerea 
?ny  trouble,  with  wisdom  to  suit  relief  to  it,  with 
condescension  and  compassion  regarding  the  low 
estate  of  thy  servant."  2.  He  had  observed  the 
temper  of  his  spirit,  and  the  workings  of  his  heart 
under  his  afflictions;  "  Thou  hast  knovjn  my  soul 
in  adversities,  with  a  tender  concern  and  care  for 
it. "  God's  eye  is  upon  our  souls,  when  we  are  in 
trouble,  to  see  whether  they  be  humbled  for  sin, 
submissive  to  the  will  of  God,  and  bettered  by  th^ 
affliction.  If  the  soul,  when  cast  down  under  afflic- 
tion, has  been  lifted  up  to  him  in  true  devotion,  he 
knows  it.  3.  He  had  rescued  him  out  of  the  hands 
of  Saul,  when  he  had  him  safe  enough  in  Keilah; 
(1  Sam.  xxiii.  7.)  "  Thou  hast  not  shut  me  ufi  into 
the  hand  of  the  enemy,  but  set  me  at  liberty,  in  a 
large  room,  where  I  may  shift  for  my  own  safety." 
V.  is.  Christ's  using  these  words,  (r.  5.)  upon  the 
cross,  may  warrant  us  to  apply  all  this  to  Christ, 
who  trusted  in  his  Father,  and  was  supported  and 
deli\  ered  by  him,  and  (because  he  humbled  him- 
self) highly  exalted,  which  it  is  proper  to  think  of, 
when  we  sing  these  verses,  as  also  therein  to  ac- 
knowledge the  experience  we  have  had  of  God's 
gracious  presence  with  us  in  our  troubles,  and  to 
encourage  ourselves  to  trust  in  him  for  the  future, 

9.  Have  mercy  upon  me,  O  Lord,  for  I 
am  in  trouble ;  mine  eye  is  consumed  with 
^rief,  ?/eff ,  my  soul  and  my  belly.  1 0.  For 
my  life  is  spent  witii  jirief,  and  my  years 
uitii  sighinij:  my  strength  faileth  because 
of  mine  iniquity,  and  my  bones  are  consum- 
ed. 1 1.  I  was  a  reproach  among  all  mine 
enemies,  but  especially  among  my  neigh- 


PSALMS,  XXXI. 


281 


hours,  and  a  fear  to  mine  acquaintance: 
they  that  did  see  me  without  fled  from  me. 
12.  I  am  forgotten  as  a  dead  man  out  of 
mind:  I  am  Uke  a  broken  vessel.  13.  For 
I  have  heard  the  slander  of  many  :  fear  ivas 
on  every  side :  while  they  took  counsel  to- 
gether against  me,  they  devised  to  take  away 
my  life.  1 4.  But  I  trusted  in  thee,  O  Lo  rd  : 
I  said.  Thou  art  my  God.  1 5.  My  times 
are  in  thy  hand:  deliver  me  from  the  hand 
of  mine  enemies,  and  from  them  that  perse- 
cute me.  16.  Make  thy  face  to  shine  upon 
thy  servant:  save  me  for  thy  mercies'  sake. 

17.  Let  me  not  be  ashamed,  O  Lord  ;  for 
[  have  called  upon  thee  :  let  the  wicked  be 
ashamed,  and  let  them  be  silent  in  the  grave. 

1 8.  Let  the  lying  lips  be  put  to  silence ; 
which  speak  grievous  things  proudly  and 
contemptuously  against  the  righteous. 

in  the  foregoing  verses,  David  had  appealed  to 
God's  righteousness,  and  pleaded  his  relation  to 
him,  and  dependence  on  him;  here  he  appeals  to 
his  mercy,  and  pleads  the  greatness  of  his  own  mi- 
sery, whicli  made  his  case  the  proper  object  of  that 
mercv.     Observe, 

I.  The  complaint  he  makes  of  his  trouble  and 
distress;  (v.  9.)  "Have  mercy  ufion  me,  0  Lord, 
for  I  am  in  trouble,  and  need  thy  mercy. "  The 
remembrance  he  makes  of  his  condition  is  not  much 
unlike  some  even  of  Job's  complaints. 

1.  His  troubles  had  fixed  a  \  ery  deep  impression 
upon  his  mind,  and  made  him  a  man  of  sorrows. 
So  great  was  his  grief,  that  his  very  soul  was  con- 
sumed with  it,  and  his  life  spent  with  it,  and  he  was 
continually  sighing,  x'.  9,  10.  Herein  he  was  a  type 
of  Christ,  who  was  intimately  acquainted  with  grief, 
and  often  in  tears.  We  may  guess  by  David's  com- 
plexion, which  was  ruddy  and  sanguine,  by  his 
genius  for  music,  and  by  his  daring  enterprises  in 
his  early  days,  that  his  natural  disposition  was  both 
cheerful  and  firm,  that  he  was  apt  to  be  cheerfvd, 
and  not  to  lay  trouble  to  his  heart;  vet  here  we  see 
what  he  is  brought  to:  he"  has  almost  wept  out  his 
eyes,  and  sighed  away  his  breath.  Let  those  that 
are  airy  and  gay  take  heed  of  running  into  extremes, 
and  never  set  sorrow  at  deiiance;  God  can  find  out 
ways  to  make  them  melancholy,  if  they  will  not 
otherwise  learn  to  be  serious. 

2.  His  body  was  affected  with  the  sorrows  cf  his 
mind;  {v.  10.)  My  strength  fails,  ?7iy  doTies  are  con- 
sumed, and  all  beraitse  of  mine  inic/uity.  As  to  Saul, 
and  the  quarrel  he  had  with  him,  he  could  con- 
fidently insist  upon  his  righteousness;  but  as  it  was 
an  affliction  God  laid  upon  him,  he  owns  he  had 
deserved  it,  and  freely  confesses  his  iniquity  to  have 
been  the  procuring  cause  of  all  his  trouble;  and  the 
sense  of  sin  touched  him  to  the  quick,  and  wasted 
him  more  than  all  his  calamities. 

3.  His  friends  were  unkind,  and  became  shy  of 
him;  he  was  a  fear  to  /lis  acquaintance,  when  they 
saw  him,  thev  /led  from  liim,  v.  11.  They  durst 
not  harbour  him,  nor  give  him  any  assistance,  nor 
show  him  any  countenance,  not  so  much  as  to  be 
seen  in  his  companv,  for  fear  of  being  brought  into 
trouble  by  it,  now  that  Saul  had  proclaimed  him  a 
traitor,  and  out-lawed  him.  Thev  saw  how  dear 
Abimelech  the  priest  had  paid  for  aiding  and  abet- 
ting him,  though  ignorantly;  and  therefore,  though 
they  could  not  but  own  he  had  a  great  deril  of  wrong 
done  him,  yet  thev  had  not  thecourasre  to  appeaV 

Vol.  III.— 2  N 


for  him.  He  was  forgotten  by  them,  as  a  dead  man 
out  of  mind,  {v.  12.)  and  looked  upon  with  con- 
tempt as  a  broken  vessel.  They  that  showed  him 
all  possible  respect,  when  he  was  in  honour  at  court, 
now  that  he-  was  fallen  into  disgrace,  though  un- 
justly, were  strange  to  him.  Such  swallow-friends 
the  world  is  full  of,  that  are  gone  in  winter.  Let 
those  that  fall  on  the  losing  side,  not  think  it  strange, 
if  they  be  thus  deserted,  but  make  sure  a  Friend  in 
heaven,  that  will  not  fail  them,  and  make  use  of 
him. 

4.  His  enemies  were  unjust  in  their  censures  of 
him ;  they  would  not  have  persecuted  him  as  they 
did,  if  they  had  not  first  represented  him  as  a  bad 
man;  he  was  a  refiroach  among  all  his  enemies,  but 
especially  among  his  neighbours,  v.  11.  Those 
that  had  been  the  witnesses  of  his  integrity,  and 
could  not  but  be  convinced  in  their  consciences  that 
he  was  an  honest  man,  were  the  most  forward  to 
represent  him  quite  otherwise,  that  they  might 
curry  favour  with  Saul.  Thus  he  had  the  slander 
of  many;  every  one  had  a  stone  to  throw  at  him, 
because  fear  was  on  every  side;  they  durst  not  do 
otherwise,  for  he  that  would  not  join  with  his  neigh- 
bours to  abuse  David,  was  looked  upon  as  disaffect- 
ed to  Saul.  Thus  the  best  of  men  haVe  been  ranked 
with  the  worst  characters  by  those  that  resolved  to 
give  them  the  worst  treatment. 

5.  His  life  was  aimed  at,  and  he  went  in  continual 
peril  of  it.  That  fear  was  on  every  side,  and  he 
knew  that,  whatever  counsel  his  enemies  took 
against  him,  the  design  was  not  to  take  away  his 
liberty,  but  to  take  away  his  life,  {v.  13.)  a  life  so 
valuable,  so  useful,  to  the  good  services  cf  which 
all  Israel  owed  so  much,  and  which  was  never  for- 
feited. Thus,  in  all  the  plots  of  the  Pharisees  and 
Herodians  against  Christ,  still  the  design  was  to 
take  away  his  life;  such  are  the  enmity  and  cruelty 
of  the  serpent's  seed.  '' 

n.  His  confidence  in  God,  in  the  midst  of  these 
troubles;  every  thing  looked  black  and  dismal  round 
about  him,  and  threatened  to  drive  him  to  despair; 
"But  I  trusted  in  thee,  0  Lord,  {v.  14.)  and  that 
kept  me  from  sinking."  His  enemies  robbed  him 
of  his  reputation  among  men,  but  they  could  not  rob 
him  of  his  comfort  in  God,  because  thev  could  not 
drive  him  from  his  confidence  in  God.  Two  things 
he  comforted  himself  with  in  his  straits,  and  he 
went  to  God,  and  pleaded  them  with  him;  1.  "Thou 
art  my  God;  I  have  chosen  thee  for  mine,  and  thou 
hast  promised  to  be  mine;"  and  if  he  be  ours,  and 
we  can  by  f  lith  call  him  so,  it  is  enough,  when  we 
can  call  nothing  else  curs.  "Thr-u  art  my  God; 
and  therefore  to.  whom  shall  I  go  for  relief,  but  to 
thee?"  Thev  need  not  be  straitened  in  their  prayers, 
who  can  plead  this;  for  if  God  undertake  to  be  our 
God,  he  will  do  that  for  us,  which  will  answer  the 
compass  and  vast  extent  of  that  engagement.  2. 
My  times  are  in  thy  hand.  Join  this  with  the  for- 
mer, and  it  makes  the  comfort  complete.  If  God 
have  our  times  in  his  hand,  he  can  help  us;  and  if 
he  be  our  God,  he  nvill  help  us;  and  then  what  can 
discourage  us?  It  is  a  great  support  to  those  who 
have  God  for  their  God,  that  their  times  are  in  hra 
hand;  and  he  will  be  sure  to  order  and  dispose  of 
them  for  the  best  to  all  those  who  commit  their 
spirits  also  into  his  hand,  to  suit  them  to  their  times, 
as  David  here,  v.  5.  The  time  of  life  is  in  God's 
hands,  to  lengthen  or  shorten,  imbitter  or  sweeten, 
as  he  pleases,  according  to  the  counsel  of  his  will. 
Our  times,  all  events  that  concern  us,  and  the 
timing  of  them,  these  are  at  God's  disposal;  they 
are  not  in  our  own  hands,  for  the  wav  of  man  is  not 
in  himself,  not  in  cur  friends'  hands,  nor  in  our  ene 
mies' hands,  but  in  Grd's;  ei'cry  man's  judgment 
proceedeth  from  him.  David  does  not,  in  hisprayers, 
/prescribe  to  Gcd,  but  iz^^scribe  to  him;  "X.ord,  my 


282 


PSALMS.  XXXI. 


times  are  in  thy  hand,  and  I  am  well  pleased  that 
they  are  so,  they  could  not  be  in  a  better  hand;  thy 
will  be  done." 

III.  His  petitions  to  God;  in  this  faith  and  confi- 
dence, 

1.  He  prays  that  God  would  deliver  him  out  of 
the  hand  of  his  enemies,  (f.  15.)  and  save  him;  (x'. 
16.)  and  this,  for  his  mercies'  sake,  and  not  for  any 
merit  of  his  own.  Our  ofifiortujiities  are  in  God's 
hand,  (so  some  read  it,)  and  therefore  lie  knows 
how  to  choose  the  best  and  fittest  time  for  our  deli- 
verance, and  we  must  be  willing  to  wait  that  time. 
When  David  had  Saul  at  his  mercy  in  the  cave, 
those  about  him  said,  "  This  is  the  time  in  which 
God  will  deliver  thee,"  1  Sam.  xxiv.  4.  "No," 
says  David,  "  the  time  is  not  come  for  my  deliver- 
ance, till  it  can  be  wrought  without  sin;  and  I  will 
wait  for  that  time;  for  it  is  God's  time,  and  that  is 
the  best  time." 

2.  That  God  would  give  him  the  comfort  of  his 
favour  in  the  mean  time;  (x'.  16.)  *'  Make  thy  face 
to  shine  ufion  thy  servant;  let  me  have  the  comfort- 
able tokens  and  evidences  of  thy  favour  to  me,  and 
that  shall  put  gladness  in  my  heart  in  the  midst  of 
all  my  griefs." 

3.  That  his  prayers  to  God  might  be  answered, 
and  his  hopes  in  God  accomplished;  (x;.  17.)  ^' Let 
me  not  be  ashamed  of  my  hopes  and  prayers,  for  I 
have  called  ufion  thee,  who  never  saidst  to  thy  peo- 
ple, Seek  in  vain,  and  hope  in  vain." 

4.  That  shame  and  silence  might  be  the  portion 
of  wicked  people,  and  parti^^ularly  of  his  enemies. 
They  were  confident  of  their  success  against  David, 
and  that  they  should  run  him  down,  and  ruin  him. 
"Lord,"  says  he,  "let  them  be  made  ashamed  of 
that  confidence  by  the  disappointment  of  their  expec- 
tations. "  As  those  that  opposed  the  building  of  the 
wall  about  Jerusalem,  when  it  was  finished,  were 
much  cast  down  in  their  own  eyes,  Neh.  vi.  16.  Let 
them  be  silent  in  the  grave.  Note,  Death  will  silence 
the  rage  and  clamour  of  cruel  persecutors,  whom 
reason  would  not  silence.  In  the  grave,  the  wicked 
cease  from  troubling.  Particularly,  he  prays  for, 
that  is,  he  prophesies,  the  silencing  of  those  that 
reproach  and  calumniate  the  people  of  God;  (x'. 
18. )  Let  lying  lips  be  fiut  to  silence,  that  speak  griev- 
ous things  proudly  and  contemptuously  against  the 
righteous.  This  is  a  very  good  prayer,  (1.)  Which 
we  have  often  occasion  to  put  up  to  God;  for  they 
that  set  their  mouth  against  the  heavens,  common- 
ly revile  the  heirs  of  heaven.  Religion,  and  the 
strict  and  serious  professors  of  it,  are  every  where 
spoken  against,  [1.]  With  a  great  deal  of  malice; 
they  speak .gTTexfOws  things,  on  purpose  to  vex  them, 
and  hoping,  with  what  they  say,  to  do  them  a  real 
mischief.  They  speak  hard  things,  (so  the  word 
is,)  which  bear  hard  upon  them,  and  by  which  they 
hope  to  fasten  indelible  characters  of  infamy  upon 
them.  [2.]  With  a  great  deal  of  falsehood;  they 
are  lying  lips,  taught  by  the  father  of  lies,  and  serv- 
ing his  interest.  [3.]  With  a  great  deal  of  scorn 
and  disdain;  they  speak  proudly  and  contemptu- 
ously, as  if  the  righteous,  whom  God  has  honoured, 
were  the  most  despicable  people  in  tlie  world,  and 
not  worthy  to  be  set  with  the  dogs  of  their  flock. 
One  would  think  they  thought  it  no  sin  to  tell  a  de- 
liberate lie,  if  it  may  but  serve  to  expose  a  good 
man  either  to  hatred  or  contempt.  Hear,  0  our 
(rod,forivearedesfmed.  (2.)  We  may  pray  it  in 
faith:  for  these  lying  lips  shall  be  put  to  silence. 

,,God  has  manv  ways  of  doing  it.  Sometimes  he  con- 
vinces the  consciences  of  those  that  reproach  his 
people,  and  turns  their  hearts;  s">metimes  by  his 
providence  he  visibly  confutes  their  calumnies,  and 
brings  forth  the  righteousness  of  his  people  as  the 
light.  However,  there  is  a  day  coming,  when  God 
will  convince  ungodly  sinners  of  the  falsehood  of 


all  the  hard  speeches  they  have  spoken  against  his 
people,  and  will  execute  judgment  upon  them, 
Jude  14,  15.  Then  shall  this  prayer  be  fully  an- 
swered, and  to  that  day  we  should  have  an  eye  in 
the  singing  of  it;  engaging  ourselves  likewise,  by 
well-doing,  if  possible,  to  silence  the  ignorance  oj 
foolish  men,  1  Pet.  ii.  15. 

19.  Oh  how  great  is  thy  goodness,  which 
thou  hast  laid  up  for  them  that  fear  thee  • 
ivhich  thou  hast  wrought  for  them  that  trust 
in  tliee  before  the  sons  of  men !  20.  Thou 
shall  hide  them  in  the  secret  of  thy  presence 
from  the  pride  of  man  ;  thou  shall  keep  thera 
secretly  in  a  pavilion  from  the  strife  of 
tongues.  21.  JBlessed  he  the  Lord;  for  he 
hath  showed  me  his  marvellous  kindness  in 
a  strong  city.  22.  For  I  said  in  my  hastts 
I  am  cut  off  from  before  thine  eyes :  never- 
theless thou  heardest  the  voice  of  my  sup- 
plications, when  I  cried  unto  thee.  23.  O 
love  the  Lord,  all  ye  his  saints: /or  the 
Lord  preserveth  the  faithful,  and  plentifully 
rewardeth  the  proud  doer.  24.  Be  of  good 
courage,  and  he  shall  strengthen  your  hear^., 
all  ye  that  hope  in  the  Lord. 

We  have  three  things  in  these  verses: 

I.  The  believing  acknowledgement  which  David 

makes  of  God's  goodness  to  his  people  in  general, 

x;.  19,  20. 

1.  God  is  good  to  ^11,  but  he  is,  in  a  special  man- 
ner, good  to  Israel.  His  goodness  to  them  is  won- 
derful, and  will  be,  to  eternity,  matter  of  admiration; 
Oh  how  great  is  thy  goodness,'  How  profound  are 
the  counsels  of  it;  how  rich  are  the  treasures  of  it; 
how  free  and  extensive  are  the  communications  of 
it!  Those  very  persons  whom  men  load  with  slan- 
ders, God  loads  with  benefits  and  honours.  Those 
who  are  interested  in  this  goodness,  are  described 
to  be  such  as  fear  God,  and  trust  in  him,  as  stand 
in  awe  of  his  greatness,  and  rely  on  his  grace.  This 
goodness  is  said  to  be  laid  up  for  them,  and  wrought 
for  them.  (1.)  There  is  goodness  laid  up  for  them 
in  the  other  world,  an  inheritance  reserved  in  hea- 
ven; (1  Pet.  i.  4.)  and  there  is  a  goodness  wrought 
for  them  in  this  world,  goodness  wrought  in  them. 
There  is  enough  in  God's  goodness,  both  for  the 
portion  and  inheritance  of  all  his  children,  when 
they  come  to  their  full  age,  and  for  their  mainte- 
nance and  education,  during  their  minority.  There 
is  enough  in  bank,  and  enough  in  hand.  (2.)  This 
goodness  is  laid  up  in  his  promise  for  all  that  fear 
God,  to  whom  assurance  is  given  that  they  shall 
want  no  good  thing.  But  it  is  wrought,  in  the  ac- 
tual performance  of  the  promise,  for  those  that  trust 
in  him — that  by  faith  take  hold  of  the  promise,  put 
it  in  suit,  and  draw  out  to  themselves  the  benefit 
and  comfort  of  it.  If  what  is  laid  up  for  us  in  the 
treasures  of  the  everlasting  covenant,  be  not  wrought 
for  us,  it  is  our  own  fault;  because  we  do  not  believe. 
But  those  that  trust  in  God,  as  they  have  the  com- 
fort of  his  goodness  in  their  own  bosoms,  so  they 
have  the  credit  of  it,  (and  the  credit  of  an  estate 
goes  far  with  some^)  it  is  wrought  for  them  before 
the  sons  of  men;  God's  goodness  to  them  puts  an 
honour  upon  them,  and  rolls  away  their  reproach; 
for  all  that  see  them  shall  acknowledge  them,  that 
they  are  the  seed  which  the  Lord  hath  blessed,  Isa. 
Ixi."  9. 

2.  God  preserves  man  and  beast;  but  he  is,  in  aspe 
cial  manner,  the  Protector  of  his  own  people;  (r.  20.* 


PSALMS,  XXXIl. 


Thou  shall  hide  them.  As  his  goodness  is  hid  and 
reserved  for  them,  so  they  are  hid  and  preserved 
for  it.  The  saints  are  God's  hidden  ones.  See  here, 
(1.)  The  danger  they  are  in,  which  arises  from  the 
pride  of  man,  and  from  the  strife  of  tongues;  proud 
men  insult  over  them,  and  would  trample  on  them, 
and  tread  them  down;  contentious  men  pick  quar- 
rels with  them,  and,  when  tongues  are  at  strife, 
good  people  often  go  by  the  worst.  The  pride  of 
men  endangers  their  liberty;  the  strife  of  tongues,  in 

gerverse  disputings,  endangei-s  truth.  But,  (2.) 
ee  the  defence  they  are  under;  Thou  shall  hide 
them  in  the  secret  of  thy  fireaence;  in  a  fiavilion. 
God's  providence  sliall  keep  them  safe  from  the 
malice  of  their  enemies.  He  has  many  ways  of 
sheltering  them;  when  Baruch  and  Jeremiah  were 
sought  for,  the  Lord  hid  them,  Jer.  xxxvi.  26. 
God's  grace  shall  keep  them  safe  from  the  evil  of 
the  judgments  that  are  abroad;  to  tliem  they  have 
no  sting;  they  shall  be  hid  in  the  day  of  the  Lord's 
anger,  for  there  is  no  anger  at  them.  His  comforts 
shall  keep  them  easy  and  cheerful;  his  sanctuary, 
where  they  have  communion  with  him,  shelters 
them  from  the  fiery  darts  of  terror  and  temptation; 
and  the  mansions  in  his  house  above,  shall  be  short- 
ly, shall  be  eternally,  their  hiding  place  from  all 
danger  and  fear. 

II.  The  thankful  returns  which  David  makes  for 
God's  goodness  to  him  in  particular,  (x-.  21,  22.) 
Having  admired  God's  goodness  to  all  the  saints, 
he  here  owns  how  good  he  had  found  him. 

1.  Without  were  fightings;  but  God  had  wonder- 
fully preserved  his  liJFe;  "  He  has  showed  me  his 
marvellous  loving  kindness,  he  has  given  me  an  in- 
stance of  his  care  of  me,  and  favour  to  me,  beyond 
what  I  could  have  expected."  God's  loving-kind- 
ness to  his  people,  all  things  considered,  is  wonder- 
ful; but  some"  instances  of  it,  even  in  this  world, 
are,  in  a  special  manner,  marvellous  in  their  eyes; 
as  this  here,  when  God  preserved  David  from  the 
sword  of  Saul,  in  caves  and  woods,  as  safe  as  if  it 
nad  been  in  a  strong  city.  In  Keilah,  that  strong 
city,  God  showed  him  great  mercy,  both  in  making 
mm  an  instrument  to  rescue  the  mhabitants  out  of 
the  hands  of  the  Philistines,  and  then  in  rescuing 
him  from  the  same  men,  who  would  have  ungrate- 
fully delivered  him  up  into  the  hand  of  Saul,  1  Sam. 
xxiii  5,  12.  This  was  marvellous  loving  kindness 
mde<  d,  upon  which  he  writes,  with  wonder  and 
thankfulness.  Blessed  be  the  Lord.  Special  preser- 
vations call  for  particular  thanksgivings. 

2.  Within  were  fears;  but  God  was  better  to  him 
than  his  fears,  v.  22.  He  here  keeps  an  account, 
(1.)  Of  his  own  folly,  in  distrusting  God,  which  he 
acknowledges  to  his  shame;  though  he  had  express 

gromises  to  build  upon,  and  great  experience  of 
rod's  care  concerning  him,  in  many  straits,  yet  he 
had  entertained  this  hard  and  jealous  thought  of 
God,  and  could  not  forbear  telling  it  him  to  his  face, 
"/  am  cut  off"  from  before  thine  eyes;  thou  hast 
quite  forsaken  me,  and  I  must  not  expect  to  be 
looked  upon  or  regarded  by  thee  any  more.  /  shall 
one  day  perish  by  the  hand  of  Saul,  and  so  be  cut 
off  before  thine  eyes,  be  ruined  while  thou  lookest 
on,"  1  Sam.  xxvii.  1.  This  he  said,  in  his  Jlig-ht, 
(so  some  read  it,)  which  denotes  the  distress  of  his 
affairs.  Saul  was  just  at  his  back,  and  ready  to  seize 
him,  which  made  the  temptation  strong;  in  my  haste, 
(so  we  read  it,)  which  denotes  the  disturbance  and 
discomposure  of  his  mind,  which  made  the  tempta- 
tion surprising,  so  that  it  found  him- off  his  guard. 
Note,  It  is  a  common  thing  to  speak  amiss,  when 
we  speak  in  haste,  and  without  consideration;  but 
what  we  speak  amiss  in  haste,  we  must  repent  of 
at  leisure,  particularly  that  which  we  have  spoken 
distrustfully  of  God.  (2.)  Of  God's  wonderful  good- 
ness to  him  notwithstanding;  though  his  faith  failed. 


283 

God's  promise  did  not;  Thou  heardesl  the  voice  of 
my  su/i/ilkation,  for  all  this.  He  mentions  his  own 
unbehet  as  a  f  il  to  God's  fidelity,  serving  to  make 
his  lovmg  kmdness  the  more  marvellous,  the  more 
illustrious.  When  we  have  thus  distrusted  God,  he 
might  justly  ha\  e  taken  us  at  our  word,  and  brought 
our  fears  upon  us,  as  he  did  on  Israel,  Num.  x'w.  28. 
Isa.  Ixvi.  4.  But  he  has  pitied  and  pardoned  us, 
and  our  unbelief  has  not  made  his  promise  and 
grace  of  none  effect;  for  he  knows  our  frame. 

III.  The  exhortation  and  encouragement  which 
he,  hereupon,  gi\  es  to  all  the  saints,  v.  23,  24. 

1.  He  would  have  them  set  their  love  on  God; 
(v.  23. )  O  love  the  Lord,  all  ye  his  saints.  Those 
that  have  their  own  hearts  full  of  love  to  God,  can- 
not but  desire  that  others  also  may  be  in  love  with 
him ;  for  in  his  favour  there  is  no  need  to  fear  a  rival. 
It  is  the  character  of  the  saints,  that  they  do  love 
God;  and  yet  they  must  be  still  called  upon  to  love 
him,  to  love  him  more,  and  love  him  better,  and 
give  proofs  of  their  love.  We  must  love  him,  not 
only  for  his  goodness,  because  he  preserves  the 
faithful,  but  for  his  justice,  because  he  plentifully 
rewards  the  proud  doer,  (who  would  ruin  those 
whoni  he  preserves,)  according  to  theirpride.  Some 
take  It  in  a  good  sense;  he  plentifully  rewards  the 
magnificent  (or  excellent)  doer,  that  is  daringly 
good,  whose  heart,  like  Jehoshaphat's,  is  lifted  up 
in  the  ways  of  the  Lord.  He  rewards  him  that  does 
well,  but  plentifully  rewards  him  that  does  excel- 
lently well. 

2.  He  would  have  them  set  their  hofie  in  God; 
(i^.  24.)  "  Be  of  good  courage;  have  a  good  heart 
on  It,  whatever  difficulties  or  dangers  you  may  meet 
with,  the  God  you  trust  in  shall  by  that  trust 
strengthen  your  heart."  They  that  hope  in  God 
have  reason  to  be  of  good  courage,  and  let  their 
heai  ts  be  strong,  for,  as  nothing  truly  e^  il  can  befall 
them,  so  nothing  truly  good  foi-  them  shall  be  want- 
ing to  them. 

In  singing  this,  we  should  animate  ourselves,  and 
one  another,  to  proceed  and  persevere  in  our  Chris- 
tian course,  whatever  threatens  us,  and  whoever 
frowns  upon  us. 

PSALM  XXXIL 

This  psalm,  though  it  speaks  not  of  Christ,  as  many  of  the 
psalms  hitherto  we  have  met  with  have  done,  has  yet  a 
f^reat  deal  of  g-ospel  in  it.  The  apostle  tells  us,  that  David, 
in  this  psahii,  describes  the  blessedness  of  the  man  unto 
whom  God  imputes  righteoiisiiess  xoithmit  works,  Rom. 
iv.  6.  We  have  here  a  summary,  I.  Of  gospel-grace  in 
the  pardon  of  sin;  (v.  1,  2.)  in  divine  protection;  (v.  7.) 
and  divine  guidance,  v.  8.  II.  Of  gospel-duty.  To  con- 
fess sin;  (v.  3..  5.)  to  pray;  (v.  6.)  to  govern  ourselves 
well;  (v.  9,  10.)  and  to  rejoice  in  God,  v.  11.  The  way 
to  obtain  these  privileges,  is,  to  make  conscience  of  these 
duties,  which  we  ought  to  think  of;  of  the  former  for 
our  comfort,  of  the  latter  for  our  quickening,  when  we 
sing  this  psalm.  Grotius  thinks  it  was  designed  to  bt 
sung  on  the  day  of  atonement. 

j1  fisalm  of  David,  Maschil. 

l-T^LESSED  is  he  M'^05e  transgression 
_lJ  is  forgiven,  ivhose  sin  is  covered.  2. 
Blessed  is  the  man  unto  whom  the  Lord 
imputeth  not  iniquity,  and  in  whose  spirit 
there  is  no  guile.  3.  When  I  kept  silence, 
my  bones  waxed  old :  through  my  roaring 
all  the  day  long.  4.  (For  day  and  night  thy 
hand  was  heavy  upon  me)  my  moisture  is 
turned  into  the  drought  of  summer.  Selah. 
5.  I  acknowledged  my  sin  unto  thee,  and 
mine  iniquity  have  I  not  hid.  I  said,  I  will 
confess  mv  transgressions  unto  the  Lord; 


184 


PSALMS,  XXXII. 


and  thou  forgavest  the  iniquity  of  my  sin. 
Selah.  6.  For  tliis  shall  every  one  that  is 
godly  pray  unto  thee  in  a  time  v.hen  thou 
mayest  be  found:  surely  in  the  floods  of 
great  waters  they  shall  not  come  nigh  unto 
him. 

This  psalm  is  entitled  Maschil,  which  some  take 
.•■G  be  only  the  name  of  the  tune  to  which  it  was  set, 
and  w;is  to  be  sung.  But  others  think  it  is  significant; 
our  margin  reads  it,  A  psalm  of  David  giving  in- 
struction; and  there  is  nothing  in  which  we  have 
more  need  of  instruction  than  in  the  nature  of  true 
blessedness,  wherein  it  consists,  and  the  way  that 
leads  to  it — what  we  must  do,  that  we  may  be 
happy.  There  are  divers  things  in  which  these 
verses  instruct  us.  In  general,  we  are  here  taught, 
that  our  happiness  consists  in  the  favour  and  grace 
of  God,  and  not  in  the  wealth  of  this  world;  in  spi- 
ritual blessings,  and  not  the  good  things  of  this 
world.  When  David  says,  (i.  1.)  Blessed  is  (he 
man  that  ivalks  not  i?i  the  counsel  of  the  ungodly, 
and,  (cxix.  1. )  Blessed  are  the  undejiled  in  the  way; 
the  meaning  is,  "This  is  the  character  of  the 
blessed  man;  and  he  that  has  not  this  character, 
cannot  expect  to  be  happy;"  but  when  it  is  here 
said.  Blessed  is  the  man  whose  iniquity  is  forgiven, 
the  meaning  is,  "  This  is  the  ground  of  his  blessed- 
ness; this  is  that  fundamental  privilege  from  Avhich 
all  the  other  ingredients  of  his  blessedness  flow." 

In  particular,  we  are  here  instructed, 

I.  Concerning  the  nature  of  the  pardon  of  sin; 
this  is  that  which  we  all  need,  and  are  undone 
without;  we  are  therefore  concerned  to  be  very  so- 
licitous and  inquisitive  about  it.  1.  It  is  the  forgiv- 
ing of  transgression.  Sin  is  the  transgj'ession  of  the 
law;  upon  our  repentance,  the  transgression  is  for- 
given; the  obligation  to  punishment,  which  we  lay 
under,  by  vi'tue  of  the  sentence  (  f  the  law,  is  va- 
cated and  cancelled;  it  is  lifted  off,  (so  some  read  it,) 
that  by  the  pardon  of  it  we  may  be  eased  of  a 
burthen,  a  heavy  burthen,  like  a  load  on  the  back, 
that  makes  us  stoop,  or  a  load  on  the  stomach,  that 
makes  us  sick,  or  a  load  on  the  spirits,  that  makes 
us  sink.  The  remission  of  sins  gives  rest  and  relief 
to  those  that  were  weary  and  heavy-laden.  Matth. 
xi.  28.  2.  It  is  the  covering  of  sin,  as  nakedness  is 
covered,  that  it  may  not  appear  to  our  shame,  Rev. 
iii.  18.  One  of  the"  first  symptoms  of  guilt  in  our 
first  parents,  was,  blushing  at  their  own  nakedness. 
Sin  makes  us  loathsome  in  the  sight  of  God,  and 
utterly  unfit  for  communion  with  him,  and  when 
conscience  is  awakened,  it  makes  us  loathsome  to 
ourselves  too;  but  when  it  is  pardoned,  it  is  covered 
with  the  robe  of  Christ's  righteousness,  like  the 
coats  of  skins  wherewith  God  clothed  Adam  and 
Eve,  (an  emblem  of  the  remission  of  sins,)  so  that 
God  is  no  longer  displeased  with  us,  but  perfectly 
reconciled.  They  are  not  covered  from  us;  no, 
Aly  sin  is  ever  before  me,  nor  covered  from  God's 
omniscience,  but  from  his  vindictive  justice:  when 
he  pardons  sin,  he  remembers  it  no  more,  he  casts  it 
behind  his  back,  it  shall  be  sought  for,  and  not 
found.  The  sinner,  being  thus  reconciled  to  God, 
begins  to  be  reconciled  to  himself.  3.  It  is  the  not 
imputing  of  iniquity,  not  laying  it  to  the  sinner's 
charge,  not  proceeding  against  him  for  it,  accord- 
ing to  the  strictness  of  the  law,  not  dealing  with 
him  as  he  deserves.  The  righteousness  of  Christ 
being  imputed  to  us,  and  we  being  made  the  righ- 
teousness of  God  in  him,  our  iniquity  is  not  imputed, 
God  having  laid  upon  him  the  iniquity  of  us  all,  and 
made  him  sin  for  us.  Observe,  Not  to  impute  ini- 
quity, is  God's  act,  for  he  is  the  Judge.  It  is  God 
that  justifies. 

JI.  Concerning  the  character  of  those  whose  sins 


are  pardoned,  in  whose  sfiirit  there  is  no  guile;  he 
does  not  say,  "There  is  no  guilt,"  (for  who  is 
there  that  lives,  and  sins  uoX.f)  hut  no  guile;  that 
does  not  dissemble  with  God,  in  his  professions  of 
repentance  and  faith,  and  in  his  prayers  for  peace 
or  pardon;  but,  in  all  these,  is  sinceie,  and  means 
as  he  says;  that  does  not  repent,  with  a  purpose  to 
sin  again,  and  then  sin,  with  a  pui-pose  to  repent 
again,  as  a  learned  interpreter  glosses  upon  it. 
Those  that  design  honestly,  that  are  really  what 
they  pnifess  to  be,  those  are  the  Israelites  mdeed, 
in  whom  is  no  guile. 

III.  Concerning  the  happiness  of  a  justified  state; 
Blessednesses  are  to  the  man  whose  iniquity  is  for- 
given, all  manner  of  blessings,  sufficient  to  make 
liim  completely  blessed.  That  is  taken  away  which 
incui-ied  the  curse,  and  obstructed  the  blessing; 
and  then  God  will  pour  out  blessings,  till  there  be 
no  room  to  receive  them.  The  forgiveness  of  sin, 
is  that  article  of  the  co\  enant,  which  is  the  reason 
and  ground  of  all  the  rest;  For  I  will  be  merciful 
to  their  unrighteousness,  Heb.  viii.  12. 

IV.  Concerning  the  uncomfortable  condition  of 
an  unhumbled  sinner,  that  sees  his  guilt,  but  is  not 
yet  brought  to  make  a  penitent  confession  of  it. 
This  David  describes  very  pathetically,  from  his 
own  sad  experience;  (■?'.  3,  4.)  While  I  kept  si- 
lence, my  bones  waxed  old.  Those  may  be  said  to 
keep  silence,  who  stifle  their  convictions,  who, 
when  they  cannot  but  see  the  evil  of  sin,  and  their 
danger  by  reason  of  it,  ease  themselves  by  not 
thinking  of  it,  and  diverting  their  minds  to  some- 
thing else;  as  Cain  to  the  building  of  a  city;  who 
cry  not  when  God  binds  them;  who  will  not  un 
burtlicn  their  consciences  by  a  penitent  confession, 
nor  seek  for  peace,  as  they  ought,  by  faithful  and 
fer\ent  prayer;  and  who  choose  rather  to  pine 
away  in  tlieir  iniquities,  than  to  take  the  method 
wh;ch  God  has  appointed  of  finding  rest  for  their 
souls;  let  such  expect  that  their  smothered  convic- 
tions will  be  a  fire  in  their  bones,  and  the  wounds  of 
sin,  not  opened,  will  fester,  and  grow  intolerably 
painful.  If  conscience  be  seared,  the  case  is  so 
much  the  more  dangerous;  but  if  it  be  startled  and 
awake,  it  will  be  heard.  The  hand  of  divine  wrath 
will  be  felt  lying  heavy  vipon  the  soul,  and  the  an- 
guish cf  the  spiiit  will  afltect  the  body;  to  that  de- 
gree David  experienced  it,  so  that  when  he  was 
young,  his  bones  waxed  old;  and  even  his  silence 
made  him  roar  all  the  day  long,  as  if  he  had  been 
under  some  grievous  pain  and  distemper  of  body; 
when  really  the  cause  of  all  his  uneasiness,  was, 
the  struggle  he  felt  in  his  own  bosom  between  his 
convictions  and  his  corruptions.  Note,  He  that  co- 
vers his  sin  shall  not  prosfier;  some  inward  trouble 
is  required  in  repentance,  but  there  is  much  worse 
in  impenitency. 

V.  Concerning  the  true  and  only  way  to  peace  of 
conscience.  We  are  here  taught  to  confess  our  sins, 
that  they  may  be  forgiven;  to  declare  them,  that  we 
may  be  justified.  This  course  David  took;  I  ac- 
knowledged my  sin  unto  thee  and  no  longer  hid 
mine  iniquity,  v.  5.  Note,  Those  thaf  would  have 
the  comfoit  of  the  pardon  of  their  sins,  must  take 
shame  to  themselves  by  a  penitent  confession  of 
them.  We  must  confess  the  fact  of  sin,  and  be  par- 
ticular in  it;  Thus,  and  thus  have  I  done;  confess 
the  fault  of  sin,  aggravate  it,  and  lay  a  load  upon 
ourselves  for  it;  I  have  done  very  wickedly;  confess 
the  justice  of  the  punishment  we  have  been  under 
for  it;  I'he  Lord  is  just  in  all  that  is  brought  upon 
us;  and  that  we  deserve  much  worse;  /  am  no 
more  worthy  to  be  called  thy  son.  We  must  confess 
sin  with  shame  and  holy  blushing,  with  fear  and 
holv  trembling. 

VI.  Concerning  God's  readiness  to  pardon  sin  to 
those  who  truly  repent  of  it;  "I  said,  I  will  confess; 


PSALMS,  XXXTI. 


285 


I  sincerely  resolved  upon  it,  hesitated  no  longer,  but 
came  to  a  point,  that  I  would  make  a  free  and  in- 
genuous confession  of  my  sins;  and  immediately 
thou  forgavesC  the  inic/uity  of  my  sin,  and  ga.est 
me  the  comfort  of  the  pardon  in  mine  own  con- 
science; immediately  I  found  rest  to  my  soul." 
Note,  God  is  more  ready  to  pardon  sin,  upon  our 
repentance,  than  we  are  to  repent,  in  oider  to  the 
obtaining  of  pardon.  It  was  with  much  ado,  that 
David  was  here  brought  to  confess  his  sins;  he  was 
pat  to  the  rack  before  he  was  brought  to  it;  \^v.  3, 
4.)  he  held  out  long,  and  would  not  surrender  till  it 
came  to  the  last  extremity;  but  when  he  did  offer 
to  surrender,  see  how  quickly  how  easily,  he  ob- 
tained good  terms;  I  did  but  say,  I  will  conjcsn,  and 
thou  forgavest."  Thus  the  father  of  the  prodigal 
saw  his  returning  son  tuhen  he  ivas  yet  afar  off,  and 
ran  to  meet  him  with  the  kiss  that  sealed  his  par- 
don. What  an  encouragement  is  this  to  poor  peni- 
tents; and  what  an  assurance  does  it  give  us,  that, 
if  ive  confess  our  sins,  we  shall  find  God,  not  only 
faithful  and  just,  but  gracious  and  kind,  to  forgive 
us  our  sins.' 

.  VII.  Concerning  the  good  use  that  we  are  to 
make  of  the  experience  David  had  had  of  Ciod's 
readiness  to  forgive  his  sins;  (x".  6.)  J^'or  this  shall 
every  one  that  is  godly  pray  unto  thee.'  Note,  1. 
All  godly  people  are  praying  people.  As  soon  as 
ever  Paul  was  converted.  Behold,  he  firays.  Acts 
ix.  11.  You  may  as  soon  find  a  living  man  without 
breath,  as  a  living  Christian  without  prayer.  2. 
The  instructions  given  us  concerning  the  happiness 
of  those  whose  sins  are  pardoned,  and  the  easiness 
of  obtaining  the  pardon,  should  engage  and  encou- 
rage us  to  pray,  and  particularly  to  pray,  God  be 
merciful  to  us  sinners.  For  this,  shall  every  one 
that  is  well-inclined,  be  earnest  with  God  in  prayer, 
and  come  boldly  to  the  throne  of  grace,  with  hopes 
to  obtain  inercy,  Heb.  iv.  16.  3.  Those  that  would 
speed  in  prayer,  must  seek  the  Lord  in  a  time  ivhcji 
he  will  be  found.  When,  by  his  providence,  he 
calls  them  to  seek  him,  and  by  his  Spirit  he  stirs 
them  up  to  seek  him,  they  must  go  speedily  to  seek 
the  Lord,  (Zech.  viii.  21.")  and  lose  no  time,  lest 
death  cut  them  off,  and  then  it  will  be  too  late  to 
seek  him,  Isa.  Iv.  6.  Behold  now  is  the  accepted 
time,  2  Cor.  vi.  2.  4.  Those  that  are  sincere  and 
abundant  in  prayer,  will  find  the  benefit  of  it,  when 
they  are  in  trouble;  Surely  in  the  floods  of  great 
waters,  which  are  very  threatening,  they  shall  not 
come  nigh  them,  to  terrify  them,  or  create  them  any 
uneasiness,  much  less  shall  they  overwhelm  them. 
Those  that  have  God  nigh  unto  them  in  all  that 
which  they  call  upon  him  for,  as  all  upright,  peni- 
tent, praying,  people  have,  are  so  guarded,  so  ad- 
vanced, that  no  waters,  no  not  great  waters,  no  not 
floods  of  them,  can  come  nigh  them,  to  hurt  them. 
As  the  temptations  of  the  wicked  one  touch  them 
not,  (1  John  v.  18. )  so  neither  do  the  troubles  of  this 
evil  world;  these  fiery  darts,  of  both  kinds,  drop 
short  of  them. 

7,  Thou  art  my  hiding-place  ;  thou  shalt 
presei-ve  me  from  trouble  ;  thou  shalt  com- 
pass me  about  with  songs  of  deliverance. 
Selah.  8.  l  will  instruct  thee,  and  teach 
th(^e  in  the  way  which  thou  shalt  go  :  I  will 
guide  thee  with  mine  eye.  9.  Be  ye  not  as 
the  horse,  or  as  the  mule,  loliich  have  no  un- 
derstanding ;  whose  mouth  must  be  held  in 
with  bit  and  bridle,  lest  they  come  near 
unto  thee.  10.  Many  sorrows  shall  he  to 
the  wicked:  but  he  that  trusteth  in  the 
Lord,  mercy  shall  compass  him  about.  1 1 . 


Be  glad  in  the  Lord,  and  rejoice,  ye  righ- 
teous :  and  shout  for  joy,  all  yt  that  are  up- 
right in  heart. 

David  is  here  improving  the  experience  he  had 
had  of  the  comfort  of  pardoning  mercy. 

I.  He  speaks  to  God,  and  professes  his  confidence 
in  him,  and  expectation  from  him;  {v.  7.)  having 
tasted  the  sweetness  of  divine  grace  to  a  penitent 
sinner,  he  cannot  doubt  of  the  ccntinuance  of  that 
grace  to  a  praying  saint,  and  that  in  that  grace  he 
should  find  both  safety  and  joy.  1.  Safety;  "■Thou 
art  my  Hiding-Place;  when  by  faith  I  have  re- 
course to  thee,  I  see  all  the  reason  in  the  world  to 
be  easy,  and  to  think  myself  out  of  the  reach  of  any 
real  evil.  Thou  shalt  preserve  me  from  trouble, 
from  the  sting  of  it,  and  from  the  strokes  of  it,  as 
far  as  is  good  for  me.  'JVwu  shalt  preserx'C  me  from 
such  trouble  as  I  was  in,  while  I  kept  silence,"  v.  3. 
When  God  has  pardoned  our  sins,  if  he  leave  us  to 
ourselves,  we  shall  soon  run  as  far  in  debt  again  as 
ever,  and  plunge  ourselves  again  into  the  same  gulf; 
and  therefore,  wnen  we  have  received  the  comfort 
of  our  remission,  we  must  fly  to  the  grace  of  God, 
to  be  preserved  from  returning  to  folly  again,  and 
having  our  hearts  again  hardened  through  the  de- 
ceitfulness  of  sin.  God  keeps  his  people  from  trou- 
ble, by  keeping  them  from  sin.  2.  Joy;  "Thou 
shalt  not  only  deliver  me,  but  compass  me  about 
with  songs  of  deliverance ;  which  way  soever  I  look, 
I  shall  see  occasion  to  rejoice,  and  to  praise  God; 
and  my  friends  also  shall  compass  me  about  in  the 
great  congregation,  to  join  with  me  in  songs  of 
prciise:  they  shall  join  their  songs  of  deliverance 
with  mine;  as  every  one  that  is  godly  shall  pray 
with  me,  so  they  shall  give  thanks  with  me." 

II.  He  turns  his  speech  to  the  children  of  men; 
being  himself  converted,  he  does  what  he  can  to 
strengthen  his  brethren,  (Luke  xxii.  32.  v.  8.)  I  will 
instruct  thee,  whoever  thou  art  that  desirest  in- 
struction, and  teach  thee  in  the  way  which  thou 
shalt  go.  Thus,  in  another  of  his  penitential  psalms, 
he  resolves  that,  when  (icd  had  restored  to  him  the 
joy  of  his  salvation,  he  would  teach  transgressors 
his  ways,  and  do  what  he  could  to  convert  sinnere 
to  God,  as  well  as  to  comfort  those  that  were  con- 
verted, li.  12,  13.  When  Solomon  became  a  peni- 
tent, he  immediately  became  a  preacher,  Eccl.  i.  1. 
Those  are  best  able  to  teach  others  the  grace  of 
God,  who  have  themselves  had  the  experience  of 
it:  and  those  who  are  themselves  taught  of  God, 
ought  to  tell  others  what  he  has  done  for  their  souls, 
(Ixvi.  16.)  and  so  teach  them.  I  will  guide  thee  with 
mine  eye.  Some  apply  it  to  God's  conduct  and  di- 
rection. He  teaches  us  by  his  word,  and  guides  us 
with  his  eye,  by  the  secret  intimations  of  his  will  in 
the  hints  and  turns  of  Providence,  which  he  enables 
his  people  to  understand  and  take  direction  from; 
as  a  master  makes  a  ser\  ant  know  his  mind  by  a 
wink  of  his  eye.  When  Christ  turned  and  looked 
upon  Peter,  he  guided  him  with  his  eye.  But  it  is 
rather  to  be  taken  as  David's  promise  to  those  who 
sat  under  his  instruction,  his  own  children  and  fa- 
mily especially;  '^  I  will  counsel  thee,  mine  eyes  shall 
be  upon  thee,"  (so  the  margin  reads  it,)  "I  will 
give  thee  the  best  counsel  I  can,  and  then  observe 
whether  thou  takest  it  or  no. "  Those  that  are  taught 
in  the  word,  should  be  under  the  constant  inspection 
of  those  that  teach  them;  spiritual  guides  must  be 
overseers. 

In  this  application  of  the  foregoing  doctrine  con- 
cerning the  blessedness  of  those  whose  sins  are  par 
doned,  here  is  a  word  to  sinners,  and  a  word  to 
saints;  and  this  is  rightly  dividing  the  word  of  truth, 
and  giving  to  each  their  portion. 

1.  Here  is  a  word  of  caution  tc  sinners,  and  a 


286 


PSALMS,  XXXIII. 


good  reason  given  for  it.  (1.)  The  caution  is,  not 
to  be  unruly  and  ungovernable;  {v.  9. )  Be  ye  not  as 
the  horse,  or  the  mule,  which  have  no  understa?id- 
mg.  When  the  psalmist  would  reproach  himself 
for  the  sins  he  repented  of,  he  compared  himself  to 
a  beast  before  God;  so  foolish  have  I  been  and  ig- 
7iorant,  (ixxiii.  22.)  and  therefore  warns  others  not 
to  be  so.  It  is  our  honour  and  happiness,  that  we 
have  understanding,  that  we  are  capable  of  being 
governed  by  reason,  and  of  reasoning  with  our- 
selves. Let  us  therefore  use  the  faculties  we  have, 
and  act  rationally.  The  horse  and  mule  must  be 
managed  with  bit  and  bridle,  lest  they  come  near 
us,  to  do  us  a  mischief,  or  (as  some  read  it)  that 
they  may  come  near  to  us,  to  ^o  us  service,  that  they 
may  obey  us,  Jam.  iii.  3.  Let  us  not  be  like  them; 
let  us  not  be  hurried  by  appetite  and  passion,  at  any 
time,  to  go  contrary  to  the  dictates  of  right  reason, 
and  to  our  true  interest.  If  sinners  would  be  go- 
verned and  determined  by  these,  they  would  soon 
become  saints,  and  would  not  go  a  step  further  in 
their  sinful  courses;  where  there  is  renewing  grace, 
there  is  no  need  of  the  bit  and  bridge  of  restraining 
grace.  (2.)  The  reason  for  this  caution,  is,  be- 
cause the  way  of  sin  which  we  would  persuade  you 
to-  forsake,  will  certainly  end  in  sorrow;  {v.  10.) 
Many  sorrows  shall  be  to  the  wicked,  which  will  not 
only  spoil  their  vain  and  carnal  mirth,  and  put  an 
end  to  it,  but  will  make  them  pay  dear  for  it.  Sin 
will  have  sorrow,  if  not  repented  of,  everlasting 
sorrow.  It  was  part  of  the  sentence,  /  will  greatly 
multifily  thy  sorrows.  "  Be  wise  for  yourselves, 
tlierefore,  and  turn  from  your  wickedness,  that  you 
may  prevent  those  sorrows,  those  many  sorrows." 

2.  Here  is  a  word  of  comfort  to  saints,  and  a  good 
reason  given  for  that  too.  (1.)  They  are  assured 
that  if  they  will  but  trust  in  the  Lord,  and  keep 
c  ose  to  him,  mercy  shall  compass  them  about  on 
every  side,  {v.  10.)  so  that  they  shall  not  depart 
from  God,  for  that  mercy  shall  keep  them  in,  nor 
shall  any  real  evil  break  in  upon  them,  for  that 
mercy  shall  keep  it  out.  (2. )  'they  are  theiefore 
commanded  to  be  glad  in  the  Lord,  and  to  rejoice 
in  him,  to  that  degree,  as  even  to  shout  for  joy,  v. 
11.  liet  them  be  so  transported  with  this  holy  joy, 
as  not  to  be  able  to  contain  themselves:  and  let  them 
affect  others  with  it,  that  they  also  may  see  that  a 
life  of  communion  with  God  is  the  most  pleasant 
and  comfortable  life  we  can  live,  in  this  world. 
This  is  that  present  bliss  which  the  upright  in  heart, 
and  they  only,  are  entitled  to,  and  qualified  for. 

PSALM  xxxin. 

This  is  a  psalm  of  praise;  it  is  probable  that  David  was 
the  penman  of  it,  but  we  are  not  told  so,  because  God 
would  have  us  look  above  the  penmen  of  sacred  writ,  to 
that  blessed  Spirit  that  moved  and  guided  them.  The 
psalmist,  in  this  psalm,  I.  Calls  upon  the  righteous  to 
praise  God,  v.  1  .  .  3.  II.  Furnishes  us  with  matter  for 
praise.  We  must  praise  God,  1.  For  his  justice,  good- 
ness, and  truth,  appearing  in  his  word,  and  in  all  his 
works,  V.  4,  6.  2.  For  liis  power  appearing  in  the  work 
of  creation,  v.  6.  .9.  3.  For  the  sovereignty  of  his  pro- 
vidence in  the  government  of  the  world,  (v.  10,  11.)  and 
again,  v.  13.  .  17.  4.  For  the  peculiar  favour  which  he 
bears  to  his  own  chosen  people,  which  encourages  them 
to  trust  in  him,  (v.  12.)  and  again,  v.  18  . .  22.  We  need 
not  be  at  a  loss  for  proper  thoughts  in  singing  this  psalm, 
which  so  naturally  speaks  the  pious  aft'eclions  of  a  de- 
vout soul  toward  God. 

REJOICE  in  tlie  Lord,  O  ye  righ- 
teous ;  for  praise  is  comely  for  the 
upright.  2.  Praise  tlie  Lord  with  harp: 
sing  unto  him  with  the  psaltery,  and  an  in- 
strument of  ten  strings.  3.  Sing  unto  him 
a   new   song;   play  skilfully  with  a  loud 


noise :  4.  For  the  word  of  the  Lord  is 
right ;  and  all  his  works  are  done  in  truth 

5.  He  loveth  righteousness  and  judgment . 
the  earth  is  full  of  the  goodness  of  the  Lord 

6.  By  the  word  of  the  Lord  were  the 
heavens  made :  and  all  the  host  of  them  by 
the  breath  of  his  mouth.  7.  He  gathereth 
the  waters  of  the  sea  together  as  a  heap:  he 
layeth  up  the  depth  in  store-houses.  8.  liet 
all  the  earth  fear  the  Lord  ;  let  all  the  in- 
habitants of  the  world  stand  in  awe  of  him : 
9.  For  he  spake,  and  it  was  done  ;  he  com- 
manded, and  it  stood  fast.  10.  The  Lord 
bringeth  the  counsel  of  the  heathen  to 
nought:  he  maketh  the  devices  of  the 
people  of  none  effect.  1 1 .  The  counsel  of 
the  Lord  standeth  for  ever,  the  thoughts  of 
his  heart  to  all  generations. 

Four  things  the  psalmist  expresses  in  these  verses. 

I.  The  gjeat  desire  he  had  that  God  might  be 
praised:  he  did  not  think  he  did  it  so  well  himself, 
but  that  he  wished  others  also  might  be  employed 
in  this  work;  the  more  the  better  in  this  concert,  it 
is  the  more  like  heaven.  1.  Holy  joy  is  the  heart 
and  soul  of  praise,  and  that  is  here  pressed  upon  all 
good  people;  {v.  1.)  Rejoice  in  the  Lord,  ye  righ- 
teous, so  the  foregoing  psalm  concluded,  and  so  this 
begins;  for  all  our  religious  exercises  should  both 
begin  and  end  with  a  holy  complacency  and  triumph 
in  God  as  the  best  of  beings,  and  best  of  friends. 
2.  Thankful  praise  is  the  breath  and  language  of 
holy  joy;  and  that  also  is  here  required  of  us; 
(x".  2. )  "  Praise  the  Lord;  speak  well  of  him,  and 
give  him  the  glory  due  to  his  name."  3.  Religious 
songs  are  the  proper  expressions  of  thankful  praise; 
those  are  here  required;  {y.  3.)  "  Sing  unto  him 
a  new  song,  the  best  you  have,  not  that  which,  by 
frequent  use,  is  worn  thread-bare;  but  that  which, 
being  new,  is  most  likely  to  move  the  affections;  a 
new  song  for  new  mercies,  and  upon  every  new  oc- 
casion, for  those  compassions  which  are  new  every 
morning."  Music  was  then  used,  by  the  appoint- 
ment of  David,  with  the  temple  songs,  that  they 
might  be  the  better  sung:  and  this  also  is  here 
called  for;  (v.  2.)  Sing  unto  him  with  the  psaltery. 
Here  is,  (1.)  A  good  rule  for  this  duty;  "Do  it 
skilfullv,  and  with  a  loud  noise;  let  it  have  the  best 
both  of  head  and  heart;  let  it  be  done  intelligently, 
and  with  a  clear  head;  affectionately,  and  with  a 
warm  heart."  (2.)  A  good  reason  for  this  duty; 
for  praise  is  comely  for  the  upright.  It  is  well- 
pleasing  to  God;  the  garments  of  praise  add  much 
to  the  comeliness  which  God  puts  upon  his  people; 
and  it  is  an  excellent  ornament  to  our  profession;  it 
becomes  the  upright,  whom  God  has  put  so  much 
honour  upon,  to  give  honour  to  him.  The  upright 
praise  God  in  a  comely  manner,  for  they  praise  him 
with  their  hearts,  that  is  praising  him  with  their 
glory.  Whereas  the  praises  of  hypocrites  are 
awkward  and  uncomely,  like  a  parable  in  the  mouth 
of  fools,  Prov.  xxvi.  7. 

II.  The  high  thoughts  he  had  of  God,  and  of  his 
infinite  perfections,  v.  4,  5.  God  makes  himself 
known  to  us,  1.  In  his  word;  here  put  for  all  divine 
re\elation,  all  that  which  God,  at  sundry  times, 
and  in  divers  manners,  spake  to  the  children  of 
men;  and  that  is  all  right,  there  is  nothing  amiss  in 
it:  his  commands  exactly  agree  with  the  i-ules  of 
cquitv  and  the  eternal  reasons  of  good  and  evil. 
His  promises  all  are  wise  and  good,  and  inviolably 
sure,  and  there  is  no  iniquity  in  his  threatenings,  but 


PSALMS,  XXXIIl. 


287 


even  those  are  designed  for  our  good,  by  deterring 
us  from  evil.  God's  word  is  right,  and  therefore 
all  our  deviations  from  it  are  wrong,  and  we  are 
then  in  the  right  when  we  agree  with  it.  2.  In  his 
works,  and  those  are  all  done  in  truth,  all  according 
to  his  counsels,  which  are  called  the  scriptures  of 
truth,  Dan.  x.  21.  The  copy  in  all  God's  works 
agrees  exactly  with  the  great  original,  the  plan  laid 
in  the  Eternal  Mind,  and  varies  not  in  the  least  jot. 
God  has  made  it  to  appear  in  his  works,  (1.)  That 
he  is  a  God  of  inflexible  justice.  He  loveth  righ- 
teousness and  judgment.  There  is  nothing  but 
righteousness  in  the  sentence  he  paj=ses,  and  judg- 
ment in  the  execution  of  it.  He  never  did  or  can 
do  wrong  to  any  of  his  creatures,  but  is  always 
ready  to  right  those  that  are  wronged,  and  does  it 
with'delight.  He  takes  pleasure  in  those  that  are 
righteous.  He  is  himself  the  righteous  Lord,  and 
therefore  loveth  righteousness.  (2. )  That  he  is  a 
God  of  inexhaustible  bounty;  the  earth  is  full  of  his 
goodness,  that  is,  of  the  proofs  and  instances  of  it. 
The  benign  influences  which  the  earth  receives 
from  above,  and  the  fruits  it  is  thereby  enabled  to 
produce;  the  provision  that  is  made  both  for  man 
and  beast,  and  the  common  blessings  with  which  all 
the  nations  of  the  earth  are  blessed,  plainly  speak 
that  the  earth  is  full  of  his  goodness;  the  darkest, 
the  coldest,  the  hottest,  and  the  most  dry  and  desert 
part  of  it  not  excepted:  what  pity  is  it  that  this 
earth,  which  is  so  full  of  God's  goodness,  should  be 
so  empty  of  liis  praises;  and  that,  of  the  multitudes 
that  live  upon  his  bounty,  there  are  so  few  that  live 
to  his  glory! 

III.  The  conviction  he  was  under  of  the  almighty 
power  of  God,  evidenced  in  the  creation  of  the 
■world.  We  believe  in  God,  and  therefore  we 
praise  him  as  the  Father  Almighty,  Maker  of 
heaven  and  earth,  sO  we  are  here  taught  to  praise 
him. 

Observe,  1.  How  God  made  the  world,  and 
brought  all  things  into  being.  (1.)  How  easily:  All 
things  were  made  by  the  word  of  the  Lord,  and  by 
the  breath  of  his  mouth;  Christ  is  the  Word,  the 
Spirit  is  the  Breath,  so  that  God  the  Father  made 
the  world,  as  he  rules  it,  and  redeems  it,  by  his  Son 
and  Spirit.  He  spake,  and  he  commanded,  {v.  9.) 
and  that  was  enough,  there  needed  no  more.  With 
men,  saying  and  doing  are  two  things,  but  it  is  not 
so  with  God;  by  the  Word  and  Spirit  of  God,  as 
the  world  was  made,  so  was  man,  that  little  world: 
God  said,  "Let  us  make  man,"  and  he  breathed 
into  him  the  breath  of  life.  By  the  Word  and 
Spirit  the  church  is  built,  that  new  world,  and 
grace  wrought  in  the  soul,  that  new  man,  that  new 
creation.  What  cannot  that  Power  do,  which, 
with  a  word,  made  a  world?  (2.)  How  effectually 
it  was  done;  and  it  stood  fast.  What  God  does,  he 
does  to  purpose;  he  does  it,  and  it  stands  fast,  v.  9. 
Whatsoever  Ood  doeth,  it  shall  be  for  ever,  Eccl.  iii. 
14.  It  is  by  virtue  of  that  command  to  st;ind  fast, 
that  they  continue  to  this  day  according  to  God's 
ordinance,  cxix.  91. 

2.  What  he  made:  He  made  all  things,  but  no- 
t'ce  is  here  taken,  (1.)  Of  the  heavens,  and  the  host 
of  them,  V.  6.  The  visible  heavens,  and  the  sun, 
moon,  and  stars,  their  hosts;  the  highest  heavens, 
and  the  angels  their  hosts.  (2.)  Of  the  waters,  and 
the  treasures  of  them,  v.  7.  The  earth  was  at  first 
covered  with  the  water,  and,  being  heavier,  must 
of  course  subside  and  sink  under  it;  but  to  show, 
from  the  very  first,  that  the  God  of  nature  is  not 
tied  to  the  ordinary  method  of  nature,  and  the  usual 
operations  of  his  powers,  with  a  word's  speaking, 
he  gathered  the  waters  together  on  a  /;pfl/2,^that^the 
dry  land  might  appear,  yet  left  them  not  to  con- 
tinue on  a  heap,  but  laid  up.  the  depth  in  store- 
houses; not  only  in  the  flats  where  the  seas  make 


their  beds,  and  in  which  they  are  locked  up  by  the 
sand  on  the  shore  as  in  store -houses,  but  in  secret 
subterraneous  caverns,  where  they  are  hid  from  the 
eyes  of  all  living,  but  were  reserved  as  in  a  store- 
house for  that  day  when  those  fountains  of  the  great 
deep  were  to  be  broken  up;  and  they  are  still  laid 
up  there  in  store,  for  what  use  the  great  Master  of 
the  house  knows  best. 

3.  What  use  is  to  be  made  of  this,  v.  8.  Let  all 
the  earth  fear  the  Lord,  and  stand  in  awe  of  him, 
that  is,  let  all  the  children  of  men  worship  him,  and 
give  glory  to  him,  xcv.  5,  6.  The  everlasting  gos- 
pel gives  this  as  the  reason  why  we  must  worship 
God,  because  he  made  the  heaven  and  the  earth, 
and  the  sea,  Rev.  xiv.  6,  7.  Let  us  all  fear  him, 
that  is,  dread  his  wrath,  and  displeasure,  and  be 
afraid  of  having  him  our  enemy,  and  standing  it 
out  against  him.  Let  us  not  dare  to  offend  him, 
who,  having  this  power,  no  doubt,  has  all  power  in 
his  hand.  It  is  dangerous  being  at  war  with  him, 
who  has  the  host  of  heaven  for  his  armies,  and  the 
depths  of  the  sea  for  his  magazines,  and  therefore 
it  is  wisdom  to  desire  conditions  of  peace,  see  Jer. 
V.  22. 

IV.  The  satisfaction  he  had  in  God's  sovereignty 
and  dominion,  v.  10,  11.  He  overrules  all  the 
counsels  of  men,  and  makes  them,  contrary  to  their 
intention,  serviceable  to  his  counsels.  Come  and 
see,  with  an  eye  of  faith,  God  in  the  throne,  1. 
Frustrating  the  devices  of  his  enemies.  Ht  bring- 
eth  the  counsel  of  the  heathen  to  nought,  so  that 
what  they  imagine  against  him  and  his  kingdom 
proves  a  vain  thing;  (ii.  1.)  the  counsel  of  Ahitho- 
phel  is  turned  into  foolishness.  Haman's  plot 
baffled;  though  the  design  be  laid  never  so  deep, 
and  the  hopes  raised  upon  it  never  so  high,  yet, 
if  God  says  it  shall  not  stand,  neither  shall  it 
come  to  pass,  it  is  all  to  no  purpose.  2.  Fulfilling 
his  own  decrees;  The  counsel  of  the  Lord  standeth 
for  ever.  It  is  immutable  in  itself, /or  he  is  in  one 
mind,  and  who  can  turn  him  ?  The  execution  of  it 
may  be  opposed,  but  cannot  in  the  least  be  obstruct- 
ed by  any  created  power.  Through  all  the  revo- 
lutions of  time  God  never  changed  his  measures, 
but  in  every  event,  e\en  that  which  to  us  is  most 
surprising,  the  eternal  counsel  of  God  is  fulfilled; 
nor  can  any  thing  prevent  its  being  accomplished  in 
its  times.  With  what  pleasure  to  ourselves  may 
we,  in  singing  this,  give  praise  to  God!  How  easy 
may  this  thought  make  us  at  all  times,  that  God 
go\  erns  the  world,  that  he  did  it  in  infinite  wisdom 
before  we  were  born,  and  will  do  it  when  we  are 
silent  in  the  dust. 

12.  Blessed  is  the  nation  whose  God  is 
the  Lord;  and  the  people  whom  he  hath 
chosen  for  his  own  inheritance.  13.  The 
liORn  looketh  from  heaven;  he  beholdeth 
all  the  sons  of  men.  1 4.  From  the  place  of 
his  habitation  he  looketh  upon  all  the  in- 
habitants of  the  earth.  15.  He  fashioneth 
their  hearts  alike ;  he  considereth  all  their 
works.  16.  There  is  no  king  saved  by  the 
multitude  of  a  host :  a  mighty  man  is  not 
delivered  by  much  strength.  1 7.  A  horse 
is  a  vain  thing  for  safety :  neither  shall  he 
deliver  any  by  his  great  strength.  1 8.  Be- 
hold, the  eye  of  the  Lord  is  upon  them  that 
fear  him,  upon  them  that  hope  in  his  mercy; 
1  Q^To.deliver  their  soul  from  death,  and  to 
keep  them  alive  in  famine.  20.  Our  soul 
waiteth  for  the  Lord  •  he  is  our  help  and 


2S8 


PSALMS,  XXXlll. 


our  shield.  2 1 .  For  our  heart  shall  rejoice  in 
him;  because  we  have  trusted  in  his  holy 
name.  22.  Let  thy  mercy,  O  Lord,  be 
upon  us,  according  as  we  hope  in  thee. 

We  are  here  taught  to  give  to  God  tlie  glory, 
I.  Of  his  common  providence  towards  all  the 
children  of  naen.  Though  he  has  endued  man  with 
understanding  and  freedom  <'f  will,  yet  he  reserves 
to  himself  tlie  go\  ernnieut  of  him,  and  even  of  those 
very  faculties  by  whicli  he  is  qualified  to  govern 
himself. 

1.  The  children  of  men  are  all  under  his  eye, 
even  their  hearts  are  so;  and  all  the  motions  and 
operations  of  their  souls,  which  none  know  buttUey 
themselves,  he  knows  better  than  they  themselves, 
V.  13,  14.  Though  the  residence  of  God's  glory  is 
in  the  highest  heavens,  yet  thence  he  not  only  has 
a  prospect  of  all  the  earth,  but  a  particular  inspec- 
tion of  all  the  inhabitants  of  the  earth.  He  not  only 
beholds  them,  but  he  looks  upon  them,  he  looks 
naiTowly  upon  them,  (so  the  word  here  used  is 
sometimes  rendered,)  so  narrowly,  that  not  the  least 
thought  can  escape  his  observation.  Atheists  think, 
that,  because  he  dwells  above  in  heaven,  he  cannot, 
or  will  not,  take  notice  of  what  is  done  here  in  this 
lower  world;  but  fromHhence,  high  as  it  is,  he  sees 
us  all,  and  all  persons  and  things  are  naked  and 
open  before  him. 

2.  Their  hearts,  as  well  as  their  times,  are  all  in 
his  hand;  He  fashions  their  hearts.  He  made  them 
at  first,  formed  the  spirit  of  each  man  within  him, 
then  when  he  brought  him  into  being.  Hence  he  is 
called  the  Father  of  Spirits:  and  this  is  a  good  ar- 
gument to  prove  that  he  perfectly  knows  them;  the 
artist  that  made  the  clock  can  account  for  the  mo- 
tions of  every  wheel.  David  uses  this  argument, 
with  application  to  himself,  cxxxix.  1,  14.  He 
still  moulds  the  hearts  of  men,  turns  them  as  the 
rivers  of  water,  which  way  soever  he  pleases,  to 
serve  his  own  purposes,  darkens  or  enlightens  men's 
understandings,  stiffens  or  bows  their  wills,  accord- 
ing as  he  is  pleased  to  make  use  of  them.  He  that 
fashions  men's  hearts  fashions  them  alike;  it  is  in 
hearts  as  in  faces,  though  there  is  a  great  differ- 
ence, and  such  a  variety,  as  that  no  two  faces  are 
exactly  of  the  same  features,  nor  any  two  hearts  ex- 
actly of  the  same  temper,  yet  there  is  such  a  simili- 
tude, that,  in  some  things,  all  faces  and  all  hearts 
agree,  as  in  water  face  aiistvers  to  face,  Prov.  xxvii. 
19.  He  fashions  them  together;  (so  some  read  it;) 
as  the  wheels  of  a  watch,  though  ot  different  shapes, 
sizes,  and  motions,  are  yet  all  put  together,  to  serve 
one  and  the  same  purpose,  so  the  hearts  of  men  and 
their  dispositions,  however  varying  from  each  other, 
and  seeming  to  contradict  one  another,  are  yet  all 
overruled,  to  serve  the  divine  purpose,  which  is 
one. 

3.  They,  and  all  they  do,  are  subject  to  his  judg- 
ment; for  he  considers  all  their  works,  not  only 
knows  them,  but  weighs  them,  that  he  may  render 
to  every  man  according  to  his  works,  in  the  day,  in 
the  world,  of  retribution,  in  the  judgment,  and  to 
eternity. 

4.  All  the  powers  of  the  creature  have  a  depen- 
dence upon  him,  and  are  of  no  account,  of  no  avail 
at  all,  without  him,  d.  16,  17.  It  is  much  for  the 
honour  of  God,  that  not  only  no  force  can  prevail  in 
opposition  to  him,  but  that  no  force  can  act  but  in  de- 
pendence on  him,  and  by  a  power  derived  from  him. 

(1.)  The  strength  of  a  king  is  nothing  without 
God;  no- king  is  sacred  by  his  royal  prerogatives,  or 
the  authority  with  which  he  is  invested;  for  the 
powers  that  are  of  that  kind  are  ordained  of  God, 
and  are  what  he  makes  them,  and  no  more.  David 
was  a  king,  and  a  man  of  war  from  his  youth,  and 


yet  acknowledged  God  only  to  be  his  Protector  and 
Saviour. 

(2.)  The  strength  of  an  army  is  nothing  without 
God.  The  multitude  of  a  host  cannot  secure  those 
under  whose  command  they  act,  unless  God  make 
them  a  security  to  them.  A  great  army  cannot  be 
sure  of  victt.ry;  for,  when  God  pleases,  one  shall 
chase  a  thousand. 

(3.)  The  strength  of  a  giant  is  nothing  without 
God;  a  mighty  m  .n,  such  as  Goliath  was,  is  net  de- 
livered by  liis  much  strength,  when  his  day  comes 
to  fall;  neither  the  firmness  or  activity  of  his  body, 
nor  the  stcutuess  or  resolution  of  his  mind,  will 
stand  him  in  any  stead,  any  further  than  God  is 
pleased  to  give  him  success.  Let  not  the  strong 
man  then  glory  in  his  strength,  but  let  us  all 
strengthen  ourseh  es  in  the  Lord  our  God,  go  forth, 
and  go  on,  in  his  strength. 

(4. )  The  strength  of  a  horse  is  nothing  without 
God;  {y.  17.)  A  horse  is  a  vain  thing  for  safety.  In 
war,  horses  were  then  so  highly  accounted  of,  and 
so  much  depended  on,  that  God  forbade  the  kings 
of  Israel  to  multiply  horses,  (Deut.  xvii.  16.)  lest 
they  should  be  tempted  to  trust  to  them,  and  their 
confidence  should  thereby  be  taken  off  from  God. 
David  houghed  the  horses  of  the  Syrii^ns;  (2  Sam. 
viii.  4.)  here  he  houghs  all  tlie  horses  in  the  world, 
by  pronouncing  'a  horse  a  vain  thing  for  safety  in 
the  day  of  battle.  If  the  war-horse  be  unruly,  and 
ill-managed,  he  may  hurry  his  rider  into  danger, 
instead  of  carrying  him  out  of  danger.  If  he  be 
killed  under  him,  he  may  be  his  death,  instead  of 
saving  his  life.  It  is  therefore  our  interest  to  make 
sure  God's  favour  towards  us,  and  then  we  may  be 
sure  of  his  power  engaged  for  us,  and  need  not  fear 
whatever  is  against  us. 

II.  We  are  to  give  God  the  glory  of  his  special 
grace.  In  the  midst  of  his  acknoAvledgments  of 
God's  providence,  he  pronounces  those  blessed  that 
have  Jehovah  for  their  God,  who  governs  the  world, 
and  has  wherewithal  to  help  them  in  every  time  of 
need,  while  they  were  miserable  who  had  this  and 
the  other  Baal  for  their  God,  which  was  so  far  from 
being  able  to  hear  and  help  them,  that  it  was  itself 
senseless  and  lielpless;  (p.  12.)  Blessed  is  the  nation 
whose  God  is  the  Lord,  even  Israel,  who  had  the 
knowledge  of  the  true  God,  and  were  taken  into  co- 
venant with  him,  and  all  others  who  own  God  for 
theirs,  and  are  owned  by  him;  for  they  also,  what- 
ever nation  they  are  of,  are  of  the  spiritual  seed  of 
Abraham.  1.  It  is  their  wisdom,  that  they  take  the 
Lord  for  their  God,  that  they  direct  their  homage 
and  adoration  there  where  it  is  due,  and  where  the 
payment  of  it  will  not  be  in  vain.  2.  It  is  their 
happiness,  that  they  are  the  people  whom  God  has 
chosen  for  his  own  inheritance,  whom  he  is  pleased 
with,  and  honoured  in,  and  whom  he  protects  and 
takes  care  of,  whom  he  cultivates  and  improves  as 
a  man  does  his  inheritance,  Deut.  xxxii.  9.  Now 
let  us  observe  here,  to  the  honour  of  divine  grace, 

(1.)  The  regard  which  God  has  to  his  people,  v. 
18, 19.  God  beholds  all  the  sons  of  men  with  an  eye 
of  observation,  but  his  eye  of  favour  and  compla- 
cency is  upon  them  that  fear  him;  he  looks  upon 
them  with  delight,  as  the  father  on  his  children,  as 
the  bridegroom  on  his  spouse,  Isa.  Ixii.  5.  While 
those  that  depend  on  arms  and  annies,  on  chariots 
and  horses,  perish  in  the  disappointment  of  their 
expectations,  God's  people,  under  his  protection, 
are  safe,  for  he  shall  deliver  their  soul  from  death, 
when  there  seems  to  be  but  a  step  between  them 
and  it;  if  he  do  not  deliver  the  body  from  temporal 
death,  yet  he  will  deliver  the  soul  from  spiritual  and 
eternal  death;  their  souls,  whatever  happens,  shall 
live  and  praise  him,  either  in  this  world,  or  in  a 
better.  From  his  bounty  they  shall  be  supplied 
with  all  necessaries — ^he  shall  keep  them  alive  in 


PSALMS,  xxxn 


289 


famine;  when  others  die  for  want,  they  shall  live, 
which  makes  it  a  distinguishing  mercy.  When 
visible  means  fail,  God  will  find  out  some  way  or 
other  to  supply  them.  He  does  not  say  that  he  will 
give  them  abundance,  (they  have  no  i-eason  either 
to  desire  it,,  or  to  expect  it,)  but  he  will  keep  them 
alive,  they  shall  not  starve;  and  when  destroying 
judgments  are  abroad,  it  ought  to  be  reckoned  a 
great  favour,  for  it  is  a  very  striking  one,  and  lays 
us  under  peculiar  obligations,  to  have  our  lives 
gi\en  us  for  a  pi-ey.  They  that  have  the  Lord  for 
their  God,  shall  find  him  their  Help  and  their 
Shield,  V.  20.  In  their  difficulties  he  will  assist 
them,  they  shall  be  helped  over  them,  helped 
through  them;  in  their  dangers  he  will  secure  them, 
so  that  they  shall  not  receive  any  real  damage. 

(2.)  The  regard  which  God's  people  have  to 
him,  and  which  we  all  ought  to  have,  in  considera- 
tion of  this. 

[1.]  We  must  wait  for  God;  we  must  attend 
the  motions  of  his  providence,  and  accommodate 
ourselves  to  them,  and  patiently  expect  the  issue  of 
them.  Our  souls  must  wait  for  him;  (v.  20.)  we 
must  not  only  in  word  and  tongue  profess  a  believ- 
ing regard  to  God,  but  it  must  be  inward  and  sin- 
cere, a  secret  and  silent  attendance  on  him. 

[2.]  We  must  rely  on  God;  hope  in  his  mercy, 
in  the  goodness  of  his  nature,  though  we  have  not 
an  express  promise  to  depend  upon.  They  that 
fear  God  and  his  wrath  must  ho])e  in  God  and  his 
mercy;  for  there  is  no  flying  from  God,  but  by 
flying  to  him.  These  pious  dispositions  will  not 
only  consist  together,  but  befriend  each  other;  a 
holy  fear  of  God,  and  yet  at  the  same  time  a  hope 
in  his  mercy.  This  is  (rusting  in  his  holy  name, 
(j).  21.)  in  all  that  whereby  he  has  made  known 
himself  to  us,  for  our  encouragement  to  serve  him. 

[3.]  We  must  rejoice  in  God,  v.  21.  Those  do 
MOt  truly  rest  in  God,  or  do  not  know  the  unspeak- 
able advantage  they  ha\e  by  so  doing,  who  do  not 
rejoice  in  him  at  all  times;  because  they  that  hope 
m  God  hope  for  an  eternal  fulness  of  joy  in  his  pre- 
sence. 

[4.]  We  must  seek  to  him  for  that  mercy  which 
we  hope  in,  v.  22.  Our  expectations  from  God  are 
lot  to  supersede,  but  to  quicken  and  encourage,  our 
Applications  to  him;  he  will  l)e  sought  unto  for  that 
.vhich  he  has  promised,  and  therefore  the  psalm 
concludes  with  a  short,  but  comprehensive,  prayer, 
"  Let  thy  ?nercy,  0  Lord,  be  upon  us;  let  us 
always  have  the  comfort  and  benefit  of  it,  not  ac- 
cording as  we  merit  from  thee,  but  according  as  we 
hope  in  thee,  according  to  the  promise  which  thou 
hast  in  thy  word  given  to  us,  and  according  to  the 
faith  which  tSo\^  hast  by  thy  Spirit  and  grace 
wrought  in  us."  if,  in  singing  these  verses,  we  put 
forth  a  depeiid  .r  ^e  upon  God,  and  let  out  our  de- 
sires to'va'd".  o' .f ,  we  make  melody  with  our  hearts 
to  the  l.or'3. 

PSALM  XXXIV. 


This  psalm  was  penned  upon  a  particular  occasion,  as  ap- 
,  pears  by  the  title,  and  yet  there  is  little  in  it  peculiar  to 
"  that  occasion,  but  that  which  is  greneral,  both  by  way  of 
'  thanksgiving  to  God,  and  instruction  to  us.  I.  He 
praises  God  for  the  experience  which  he  and  others  had 
had  of  his  goodness,  v.  1 .  .6.  II.  He  encourages  all 
good  people  to  trust  in  God,  and  to  seek  to  him, 
V.  7.  .  10.  HI.  He  gives  good  counsel  to  us  all,  as  unto 
children,  to  take  heed  of  sin,  and  to  make  conscience  of 
our  duty  both  to  God  and  man,  v.  11.  .  14.  lY.  To  en- 
force this  good  counsel,  he  shows  God's  favour  to  the 
righteous,  and  his  displeasure  against  the  wicked,  in 
which  he  sets  before  us  good  and  evil,  the  blessing  and 
the  curse,  v.  15. .  22.  So  that,  in  singing  this  psalm,we 
are  both  to  give  glory  to  God,  and  to  teach  and  admo- 
nish ourselves  and  one  another. 

Vol.  III.— 2  O 


A  psalm  of  David,  ivhen  he  changed  his  behaviour 
before  Abimelech;  who  drove  him  away,  and  he 
dejiarled. 

WILL  bless  the  Lord  at  all  times : 

his  praise  8hall  continually  he  in  my 
mouth.  2.  My  soul  shall  make  her  boast  in 
the  Lord  :  the  humble  shall  hear  therenj\ 
and  be  glad.  3.  O  magnify  the  Lord  vvilii 
me,  and  let  us  exalt  his  name  together.  4.  1 
sought  the  Lord,  and  he  heard  me,  and  de- 
livered me  from  all  my  fears.  5.  They 
looked  unto  him,  and  were  lightened;  and 
their  faces  were  not  ashamed.  6.  This 
poor  man  cried,  and  the  Lord  heard  him, 
and  saved  him  out  of  all  his  troubles.  7. 
The  angel  of  the  Lord  encampeth  round 
about  them  that  fear  him,  and  delivereth 
them.  8.  O  taste  and  see  that  the  Lord 
is  good:  blessed  is  the  man  that  trusteth  in 
him.  9.  O  fear  the  Lord,  ye  his  saints : 
for  there  is  no  want  to  them  that  fear  him. 
10.  The  young  lions  do  lack  and  suffer 
hunger:  but  they  that  seek  the  Lord  shall 
not  w^ant  any  good  thing. 

The  title  of  this  psalm  tells  us  both  who  penned 
it,  and  upon  what  occasion  it  was  penned.  David, 
being  foi-oed,  by  the  i"ige  of  Saul,  to  leave  his  coun- 
try, souglit  for  shelter  ;is  near  as  he  could,  in  the 
land  of  the  Philistints;  there  it  was  soon  discovered 
who  lie  was,  and  he  was  brought  before  the  king, 
who,  in  the  narrative,  is  called  Achish,  his  proper 
name,  here,  Abimelech,  histitle;  and,  lest  he  should 
be  treated  as  a  spy,  or  one  that  came  thither  upon 
design,  he  feigned  himself  to  be  a  madman,  (such 
there  have  been  in  every  age,  that  even  by  idiots 
men  miglit  be  taught  to  give  God  thanks  for  the 
use  of  their  reason,)  that  Achish  might  dismiss  him 
as  a  contemptible  man,  rather  than  take  cognizance 
of  him  as  a  dangerous  man.  And  it  had  the  effect 
he  desired;  by  this  stratagem  he  escaped  the  hand 
that  otherwise  would  have  handled  him  roughly. 
Now,  1.  We  cannot  justify  David  in  this  dissimula- 
tion. It  ill  became  an  honest  man  to  feign  himself 
to  be  what  he  was  not,  and  a  man  of  honour  to 
feign  himself  to  be  a  fool  and  a  madman.  If,  in 
sport,  we  mimic  those  who  have  not  so  good  an  un- 
derstanding as  we  think  we  have,  we  forget  that 
God  might  have  made  their  case  ours.  2.  Yet  we 
cannot  but  wonder  at  the  composure  of  his  spirit, 
and  how  far  he  was  from  any  change  of  that,  when 
he  changed  his  behaviour.  Even  when  he  was  in 
that  fright,  or  rather  in  that  danger  only,  his  heart 
was  so  fixed,  trusting  in  God,  that  even  then  he 
penned  this  excellent  psalm,  which  has  as  much  in 
it  of  the  marks  of  a  calm  sedate  spirit  as  any  psalm 
in  all  the  book;  and  there  is  something  curious  too  in 
the  composition,  for  it  is  what  is  called  an  alphabeti- 
cal psalm,  that  is,  a  psalm  in  which  every  verse  be- 
gins with  each  letter  in  its  order,  as  it  stands  in  the 
Hebrew  alphabet.  Happy  they  who  can  thus  keep 
their  temper,  and  keep  their  graces  in  exercise,  even 
when  they  are  tempted  to  change  their  behaviour. 

In  this  former  part  of  the  psalm, 

I.  David  engages  and  excites  himself  to  praise 
God.  Though  it  was  his  fault  that  he  changed  his 
behaviour,  yet  it  was  God's  mercy  that  he  escaped, 
and  the  mercy  was  so  much  the  greater,  in  that 
God  did  not  deal  with  him  according  to  the  desert 
of  his  dissimulation,  and  we  must  in  every  tning 
give  thanks.     He  resolves,  1.  That  he  will  praise 


290 


PSALMS,  XXXIV. 


God  constantly;  /  will  bles.o  the  Lord  at  w'/.  tiniff:,  \\ 
upon  all  occasions.  He  resolves  t  >  keej)  up  st.ited  j 
times  for  this  duty;  to  biy  hold  on  all  oi)ponuiiit  es 
for  it,  and  to  renew  his  praises  upon  every  fresh  oc- 
currence that  furnished  him  with  matter.  If  we 
hope  to  spend  our  eternity  in  praising  God,  it  is  fit 
that  we  should  spend  as  much  as  may  be  of  our 
time  in  this  work.  2.  That  he  will  praise  him 
openly;  Kis  firaise  shall  continually  be  in  my  mouth. 
Thus  he  would  show  how  forward  he  was  to  own  his 
obligations  to  the  mercy  of  God,  and  how  desi- 
rous to  make  others  also  sensil>le  f.f  theirs.  3.  That 
he  will  praise  him  heartily;  "My  soul  shall  make 
her  boast  in  the  Lord,  in  my  rel  iti  n  to  him,  my  in- 
terest in  him,  and  expectations  from  him."  It  is  not 
vain  glory  to  glory  in  the  Lord. 

II.  He  calls  upon  others  to  join  with  him  herein. 
He  expects  they  will;  {v.  2)  "  the  humble  shall  hear 
thereof,  both  of  my  deli\  erance  and  of  my  thankful- 
ness, and  be  glad  that  a  good  man  has  so  much  fa- 
vour showed  him,  and  a  good  God  so  much  honour 
done  him."  Those  have  most  comfort  in  God's 
mercies,  both  to  others  and  to  themselves,  that  are 
humble,  and  have  the  least  confidence  in  their  own 
merit  and  sufficiency.  It  pleased  David  to  think 
that  God's  favours  to  him  would  rejoice  the  heart 
of  every  Israelite. 

Three  things  he  would  have  us  all  to  concur  with 
him  in. 

1.  In  great  and  high  thoughts  of  God,   which 
we  should  express  in  magnifying  him,  and  exalting 
his  name,  v.  3.     We  cannot  make  God  greater  or 
higher  than  he  is;  but,  if  we  adore  him  as  infinitely 
great,  and  higher  than  the  highest,  he  is  pleased  to 
reckon  this  magnifying  and  exalting  him.     This 
we  must  do  together.     God's  praises  sound  best  in 
concert,  for  so  we  praise  him  as  the  angels  do  in 
heaven.     They  that  share  in  God's  fa\our,  as  all 
the  saints  do,  should  concur  in  his  praises;  and  we 
should  be  as  desirous  of  the  assistance  of  our  friends 
in  returning  thanks  for  mercies,  as  in  praying  for 
them. 
We  have  reason  to  join  in  thanksgiving  to  God, 
(1.)  For  his  readiness  to  hear  prayer,  which  all 
the  saints  have  had  the  comfort  of,  for  he  never  said 
to  any  of  them,  Seek  ye  me,  in  vain.     [1.]  David, 
for  his  part,  will  give  it  under  his  hand,  that  he  has 
found  him  a  prayer-hearing  God;  {v.  4.)  ''Isought 
the  Lord  in  my  distress,  entreated  his  favour,  beg- 
ged his  help,  and  he  heard  me,  answered  my  re- 
quest immediately,  and  delivered  me  from  all  my 
fears,  both  from  the  death  I  feared,  and  from  the 
disquietude  and  disturbance  produced  by  my  fear  of 
it."  The  former  he  does  by  his  providence  working 
for  us,  the  latter  by  his  grace  working  in  us,  to  silence 
our  fears,  and  still' the  tumult  of  the  spirits ;  this  lattei- 
is  the  greater  mercy  of  the  two,  because  the  thing 
we  fear  is  our  trouble  only:  but  our  unbelieving  dis- 
trusted fear  of  it  is  our  sin;  nay,  it  is  often  more  our 
torment  too  than  the  thing  itself  would  be,  which 
perhaps  would  only  touch  the  bone  and  the  flesh, 
while  the  fear  would  prey  upon  the  spirits,  and  put 
us  out  of  the  possession  of  our  own  soul.     David's 
prayers  helped  to  silence  his  fears;  having  sought 
the  Lord,  and  left  his  case  with  him,  he  could  with 
great  composure  wait  the    event.      "But    David 
was  a  great  and  eminent  man,  we  may  not  expect 
to  be  favoured  as  he  was;  have  any  others  ever  ex- 
perienced the  like  benefit  by  prayer?"    Yes,  [2.] 
Many  beside  him  have  looked  unto  God  by  faith 
and  pr  lycr,  and  have  been  lightened  by  it,  v.  5.     It 
has  wonderfully  revived  and  comforted  them;  wit- 
ness Hannah,  who,  when  she  had  prayed,  went  her 
tvav,  (ind  did  eat,  and  her  countenance  ivas  no  mor-e 
sad.     When  we  look  to  the  world,  we  are  darken- 
ed, we  are  pei-plexcd,  and  at  a  loss;  but  when  we 
look  to  God,  from  him  we  have  the  light  both  of 


direction  and  joy,  and  our  way  in  nade  both  plain 
and  pleasant.  Tlicse  here  spoken  of,  that  looked 
unto  God,  had  their  expectations  raised,  and  the 
event  did  not  frustrate  them,  their  faces  were  not 
ashamed  of  their  confidence.  But,  perhaps,  these 
also  were  persons  of  great  eminency,  like  David 
himself,  and,  upnn  that  account,  were  highly  fa- 
voured; or  their  numbers  made  them  considerable; 
nay,  [3.]  This  jjoor  man  cried,  a  single  person, 
mean  and  inconsiderable,  whom  no  man  looked 
upon  with  any  respect,  or  looked  after  with  any 
concern;  yet  he  was  as  welcome  to  the  throne  of 
grace  as  David,  or  any  of  his  worthies;  the  Lord 
heard  him,  took  cognizance  of  his  case  and  of  his 
prayers,  and  saved  him  out  of  all  his  troubles,  v.  6. 
God  will  regard  the  /irayer  of  the  destitute,  cii.  17. 
See  Isa.  Ivii.  15. 

(2.)  For  the  ministration  of  the  good  angels 
about  us;  {v.  7.)  I'he  aiigel  of  the  Lord,  a  guard 
of  angels,  (so  some,)  but  as  unanimous  in  their 
service  as  it  they  were  but  one,  or  a  guardian  angel, 
encamps  round  about  them  that  fear  God,  as  the 
life-guard  about  the  prince,  and  delivers  them. 
God  makes  use  of  the  attendance  of  the  good  spirits; 
for  the  protection  of  his  people  from  the  ma- 
lice and  power  of  evil  spirits;  and  ].\\e  holy  an- 
gels do  us  more  good  offices,  every  day,  than  we 
are  aware  of.  Though  in  dignity  and  in  capa- 
city of  nature  they  are  very  much  superior  to 
us,  though  they  retain  their  primitive  rectitude, 
which  we  have  lost,  though  they  have  constant  em- 
ployment in  the  upper  world,  the  employment  of 
praising  God,  and  are  entitled  to  a  constant  rest  and 
bliss  there,  yet,  in  obedience  to  their  Maker,  and  in 
love  to  those  that  bear  his  image,  they  condescend 
to  minister  to  the  saints,  and  stand  up  for  them 
against  the  powers  of  darkness;  they  not  only  visit 
tiiem,  but  encamp  round  about  them,  acting  for 
their  good  as  really,  though  not  as  sensibly,  as  for 
Jacob's,  (Gen.  xxxii.  1.)  and  Elisha's,  2  Kings,  vL 
17.     All  the  glory  be  to  the  God  of  the  angels. 

2.  He  would  have  us  to  join  with  him  in  kind 
and  good  thoughts  of  God;  {v.  8.)  O  taste,  and  see, 
that  the  Lord  is  good.  The  goodness  of  God  in- 
cludes both  the  beauty  and  amiableness  of  his  be- 
ing, and  the  bounty  and  beneficence  of  his  provi- 
dence and  grace;  and,  accordingly,  (1.)  We  must 
taste  that  he  is  a  bountiful  Benefactor,  relish  the 
goodness  of  God  in  all  his  gifts  to  us,  and  reckon 
that  tlie  savour  and  sweetness  of  them.  Let  God's 
goodness  be  rolled  under  the  tongue  as  a  sweet 
morsel.  (2. )  We  must  see  that  he  is  a  beautiful 
Being,  and  delight  in  the  contemplation  of  his  infi- 
nite perfections.  By  taste  and  sight  we  both  make 
discoveries,  and  take  complacency;  taste,  and  see, 
God's  goodness;  take  notice  of  it,  and  take  the 
comfort  of  it,  1  Pet.  ii.  3.  He  is  good,  for  he 
makes  all  those  truly  blessed  that  trust  in  him;  let 
us,  therefore,  be  so' convinced  of  his  goodness,  as 
thereby  to  be  encouraged  in  the  worst  of  times  to 
trust  in  him. 

3.  He  would  have  us  join  with  him  in  a  resolu- 
tion to  seek  God  and  serve  him,  and" continue  in  his 
fear;  (v.  9.)  O  fear  the  Lord,  ye  his  saints;  when 
we  taste  and  see  that  he  is  good,  we  must  not  forget 
that  he  is  great,  and  greatly  to  be  feared;  nay, 
even  his  goodness  is  the  proper  object  of  a  filial 
reverence  and  awe,  7'hey  shall  fear  the  Lord  and 
his  goodness,  Hos.  iii.  5.  '  Fear  the  Lord;  worship 
him,  and  make  conscience  of  your  duty  to  him  in 
everv  thing;  not  fear  him  and  shun  him,  but  fear 
him  and  seek  him,  {v.  10.)  as  a  people  seek  unto 
their  God;  apply  yourselves  to  him,  and  portion 
vourselves  in  him.  To  encourage  us  to  fear  God 
and  seek  him,  it  is  here  promised  that  those  that 
do  so,  even  in  this  wanting  world,  shall  ivant  no 
good  thintf.     Heb.    They  shall  not  ivant  all  good 


PSALMS,  XXX1\ 


291 


thbig't;  they  shall  so  have  of  all  good  things,  that 
they  shall  have  no  reason  to  complain  of  the  want 
of  any.  As  to  the  things  of  the  other  world,  they 
shall  have  grace  sufficient  for  the  support  of  the 
spiritual  life,  2  Cor.  xii.  9.  Ps.  Ixxxiv.  11.  And 
as  to  this  life,  they  shall  have  what  is  necessary  to 
the  support  of  it  from  the  hand  of  God;  as  a  Father, 
he  will  feed  them  with  food  convenient;  what  fur- 
ther comforts  they  desire,  they  shall  have,  as  far 
as  Infinite  Wisdom  sees  good,  and  what  they  want 
m  one  thing  shall  be  made  up  in  another.  What 
God  denies  them,  he  will  give  them  grace  to  be 
content  without,  and  then  they  do  not  want  it, 
Deut.  iii.  26.  Paul  had  all,  and  abounded,  because 
he  was  content,  Phil.  iv.  11,  18.  Those  that  live 
by  faith  in  God's  all-sufficiency,  want  nothing;  for 
in  him  they  have  enough.  The  young  lions  often 
lack,  and 'suffer  hunger;  and  they  that  live  upon 
common  providence,  as  the  lions  do,  shall  want  that 
satisfaction  which  they  have  that  live  by  faith  in 
the  promise.  They  that  trust  to  tliemselves,  and 
think  their  own  hajMls  sufficient  for  them,  shall 
want,  for  bread  is  not^lways  to  the  wise;  but  \'erily 
they  shall  be  fed  that  trust  in  God,  and  desire  to 
be  at  his  finding.  They  that  are  ra\enous,  and 
prey  upon  all  about  them,  shall  want,  but  t/ie  meek 
shall  inherit  the  earth;  they  shall  not  want,  who 
with  quietness  work,  and  mind  their  own  business; 
plain-hearted  Jacob  has  pottage  enough,  when 
Esau,  the  cunning  hunter,  is  ready  to  perish  for 
hunger. 

11.  Come,  ye   children,   hearken    unto 
me;  I  will  teach  you  the  fear  of  the  Lord. 

12.  What  man  is  he  that  desireth  life,  and 
loveth  many  days,  that  he  may  see  good? 

1 3.  Keep  thy  tongue  from  evil,  and  thy  lips 
from  speaking  guile.  1 4.  Depart  from  evil, 
and  do  good;  seek  peace,  and  pursue  it. 
15.  The  ej^es  of  the  Lord  are  upon  the 
righteous,  and  his  ears  are  open  unto  their 
cry.  1 6.  The  face  of  the  Lord  is  against 
them  that  do  evil,  to  cut  off  the  remem- 
brance of  them  from  the  earth.  17.  The 
righteous  cry,  and  the  Lord  heareth,  and 
delivereth  them  out  of  all  their  troubles. 
18.  The  Loi<D  is  nigh  unto  them  thai  are 
of  a  broken  heart;  and  saveth  such  as  be 
of  a  contrite  spirit.  19.  Many  air  the 
afflictions  of  the  righteous:  but  the  Lord 
delivereth  him  out  of  them  all.  20.  He 
keepeth  all  his  bones :  not  one  of  them  is 
broken.  21.  Evil  shall  slay  the  wicked; 
and  they  that  hate  the  righteous  shall  be 
desolate.  22.  The  Lord  redeemeth  the 
soul  of  his  servants ;  and  none  of  them  that 
trust  in  him  shall  be  desolate. 

David,  in  this  latter  part  of  the  psalm,  under- 
takes to  teach  children;  though  a  man  of  war,  and 
anointed  to  be  king,  he  did  not  think  it  below  him; 
though  now  he  had  his  head  so  full  of  cai-es,  and 
his  hands  of  business,  yet  he  could  find  heart  and 
time  to  give  good  counsel  to  young  people,  from 
his  own  experience.  It  does  not  appear  that  he 
had  now  any  children  of  his  own,  at  least,  any  that 
were  grown  up  to  a  capacitv  of  being  tauglit;  but, 
by  divine  inspiration,  he  instructs  the  cliildren  of 
his  people.  Those  that  were  in  years  would  not 
be  taught  bv  him,  though  he  had  offisred  them  his 


service;  (xxxii.  8.)  but  he  has  hopes  that  the  ten- 
der branches  will  be  more  easily  bent,  and  that 
children  and  young  people  will  l)e  more  tractable; 
and  therefore  he  calls  together  a  congregation  of 
them;  {v.  11.)  "Come,  ye  children,  that  are  now 
in  your  learning  age,  and  are  now  to  lay  up  a  stock 
of  knowledge  which  you  must  live  upon  all  your 
days;  ye  children,  that  are  foolish  and  ignorant, 
and  need  to  be  taught. "  Perhaps  he  intends  espe- 
cially those  children  whose  parents  neglected  to 
instruct  and  catechise  them;  and  it  is  as  great  a 
piece  of  charity  to  put  those  children  to  school 
whose  parents  are  not  in  a  capacity  to  teach  them, 
as  to  feed  those  children  whose  parents  have  not 
bread  for  them.  Observe,  1.  What  he  expects 
from  them;  ^'Hearken  unto  me,  leave  your  play, 
lay  by  your  toys,  and  hear  what  I  have  to  say  to 
you;  not  only  give  me  the  hearing,  but  observe  and 
obey  me."  2.  What  he  undertakes  to  teach 
them — The  fear  of  the  Lord,  inclusive  of  all  the 
duties  of  religion.  David  was  a  famous  musician, 
a  statesman,  a  soldier;  but  he  does  not  say  to  the 
children,  "I  will  teach  you  to  play  on  the  harp,  or 
to  handle  the  sword  or  spear,  or  to  draw  the  bow; 
or,  I  will  teach  you  the  maxims  of  state-policy;" 
but,  I  will  teach  you  the  fear  of  the  Lord,  which  is 
better  than  all  the  arts  and  sciences,  better  than  all 
burnt-offerings  and  sacrifices.  That  is  it  which 
we  should  be  solicitous  both  to  learn  ourselves,  and 
to  teach  our  children. 

I.  He  supposes  that  we  all  aim  to  be  happy;  {y. 
12.)  What  man  is  he  that  desireth  life?  that  is,  (as 
it  follows,)  not  only  to  see  many  days,  but  to  see 
good  comfortable  days;  no?i  est  vivere,  sed  valere, 
vita — /;  is  not  our  being,  but  our  well-being,  that 
is  entitled  to  the  name  of  life.  It  is  asked,  "Who 
wishes  to  live  a  long  and  pleasant  life?"  And  it  is 
easily  answered,  H7joc?oesno/.?  Surely  this  must  look 
further  than  time  and  this  present  world;  for  man's 
life  on  earth,  at  best,  consists  but  of  few  days,  and 
those  full  of  trouble.  What  man  is  he  that  would 
be  eternally  happy;  that  would  see  many  days,  as 
many  as  the  days  of  heaven;  that  would  see' good 
in  that  world  where  all  bliss  is  in  perfection,  with- 
out the  least  alloy;  who  would  see  that  good  before 
him  now,  by  faith  and  hope,  and  enjoy  it  shortly? 
Who  would?  Alas,  very  few  have  that  in  their 
thoughts;  most  ask,  Tt^ho  will  show  us  any  good ? 
But  few  ask.  What  shall  we  do  to  inherit  eternal 
life?  This  question  implies  that  there  are  some 
such. 

II.  He  prescribes  the  true  and  only  way  to  hap- 
piness, both  in  this  world  and  that  to  come,  i;.  13, 
14.  Would  we  pass  comfortably  through  the 
world,  and  out  of  the  world,  our  constant  care 
must  be  to  keep  a  good  conscience;  and,  in  order 
to  that,  1.  W^e  must  learn  to  bridle  our  tongues, 
and  I)e  careful  what  we  say;  that  we  never  speak 
amiss,  to  God's  dishonour,  or  our  neighbour's  pre- 
judice;  Kie/i  thy  tongue  fro?n  evil  speaking,  lying 
and  slandering.  So  great  a  way  does  this  go  in 
religion,  that,  if  any  offend  not  in  word,  the  same 
is  a  /lerfct  nian;  and  so  little  a  way  does  religion 
go  without  this,  that  it  is  said,  respecting  him  who 
bridles  not  his  tongue,  His  religion  is  vain.  2.  We 
nuist  be  upright  and  sincere  in  every  thing  we  say, 
and  not  double-tongued;  our  words  must  be  the 
indications  of  our  minds;  our  lips  must  be  kept 
from  si)eaking  guile  either  to  God  or  man.  3.  We 
must  leave  all  our  sins,  and  resolve  we  will  have 
no  more  to  do  with  them.  We  must  depart  from 
evil,  from  evil  works  and  evil  workers;  from  the 
sins  others  commit,  and  which  we  have  formerly 
allowed  ourselves  in.  4.  It  is  not  enough  not  to  do 
hurt  in  the  woild,  but  we  must  study  to  be  useful, 
and  live  to  srme  purpose.  We  must  not  only  de- 
part from  evil,  but  we  must  do  good;  good  for 


292 


PSALMS,  XXXI V. 


ourselves,  especially  for  our  own  souls,  employing 
them  well,  furnishing  them  with  a  good  treasure, 
and  fitting  them  for  another  world;  and,  as  we 
have  ability  and  opportunity,  we  must  do  good  to 
others  also.  5.  Because  nothing  is  more  contrary 
to  that  love  which  never  fails,  which  is  the  sum- 
mary both  of  law  and  gospel,  both  of  grace  and 
glory,  than  strife  and  contention,  which  bring  con- 
fusion and  every  evil  work;  we  must  seek  peace 
and  pursue  it;  we  must  show  a  peaceable  disposi- 
tion, study  the  things  that  make  for  peace,  do 
nothing  to  break  the  peace,  and  to  make  mischief. 
If  peace  seem  to  flee  from  us,  we  must  pursue  it; 
follow  jieace  nvith  all  men,  spare  no  pains,  no  ex- 
pense, to  preserve  and  recover  peace,  be  willing  to 
deny  ourselves  a  great  deal,  both  in  honour  and 
interest,  for  peace-sake.  Tliese  excellent  direc- 
tions in  the  way  to  life  and  good,  are  transcribed 
into  the  New  Testament,  and  made  part  of  our 
gospel-duty,  1  Pet.  iii.  10,  11.  And  perhaps  Da- 
vid, in  warning  us  that  we  speak  no  guile,  reflects 
upon  his  own  sm,  in  changing  his  behaviour.  Tliey 
that  truly  repent  of  what  they  ha\e  done  amiss, 
will  warn  others  to  take  heed  of  doing  likewise. 

III.  He  enforces  these  directions  by  settmg  be- 
fore us  the  happiness  of  the  godly  in  the  love  and 
favour  of  God,  and  the  miserable  state  of  the 
wicked  under  his  displeasure.  Here  are  life  and 
death,  good  and  evil,  the  blessing  and  the  curse, 
plair.iy  stated  before  us,  that  we  may  choose  life, 
and  live.     See  Isa.  iii.  10,  11. 

1.  Woe  to  the  wicked,  it  shall  be  ill  with  them, 
however  they  may  bless  themselves  in  their  own 
way. 

(1.)  God  is  against  them,  and  then  they  cannot 
but  be  miserable;  sad  is  the  case  of  that  man  who, 
by  his  sin,  has  made  his  Maker  his  Enemy,  his 
Destroyer.  The  face  of  the  Lord  is  against  them 
that  do  evil,  v.  16.  Sometimes  God  is  said  to  turn 
his  face  from  them,  (Jer.  xviii.  17.)  because  they 
have  forsaken  him;  here  he  is  said  to  ,se;  Aw  face 
against  them,  because  they  have  fought  against 
him;  and,  most  certainly,  God  is  able  to  out-f<ice 
the  mftst  proud  and  daring  sinners,  and  can  frown 
them  into  hell. 

(2.)  Ruin  is  before  them;  tliis  will  f)llo\v,  of 
course,  if  God  be  against  them,  for  he  is  able  both 
to  kill,  and  to  cast  into  hell.  [1.]  The  land  of  the 
living  shall  be  no  place  for  them  or  theirs.  When 
God  sets  his  face  against  them,  he  shall  not  only 
cut  them  off,  but  cut  off  the  remembrance  of  them; 
when  they  are  alive,  shall  bury  them  in  obscurity, 
when  they  are  dead,  shall  bury  them  in  oblivion. 
He  shall  root  out  their  posterity,  by  whom  they 
would  be  remembered;  he  shall  pour  disgrace 
upon  their  achievements,  which  they  gloried  in, 
and  for  which  they  thought  they  should  have  been 
remembered.  It  is  ceitain  that  there  is  lio  lasting 
honour  but  that  which  comes  from  God.  [2.] 
There  shall  be  a  sting  in  their  death ;  Evil  shall 
flat/  the  wicked,  v.  21.  Their  death  shall  be  mise- 
rable; so  it  will  certainly  be,  though  .they  die  in  a 
bed  of  down,  or  in  the  bed  of  honour.  Death,  to 
them,  has  a  curse  in  it,  and  is  the  king  of  terrors; 
to  them  it  is  evil,  only  evil.  It  is  very  well  ob- 
served by  Dr.  Hammond,  that  the  evil  here,  which 
slays  the  wicked,  is  the  same  word,  in  the  singular 
number,  that  is  used,  {v.  19.)  for  the  afflictions  of 
the  righteous,  to  intimate  tliat  godly  people  have 
many  troubles;  and  yet  they  do  them  no  hurt,  but 
are  made  to  work  for  good  to  them,  for  God  will 
r'flliver  them  out  of  them  all:  whereas,  wicked 
people  have  fev/cr  troubles;  fewer  evils  befall 
them,  perhaps  but  one,  and  yet  that  one  may 
prove  their  utter  ruin.  One  trouble,  with  a  curse 
in  it,  kills  and  slays,  and  does  execution;  but  many, 
with  a  blessing  in  them,  are  harmless,  nav,  gainful. 


'  [3.]  Desolatici.  wiii  be  their  everlasting  portion; 
they  tluit  are  wicked  themselves,  often  hate  the 
righteous,  name  and  thing,  have  an  implacablp 
enmity  to  them  and  their  righteousness;  but  thev 
shall  be  desolate,  shall  be  condemned  as  guilty,  and 
laid  waste  for  ever,  shall  be  for  ever  forsaken  and 
abandoned  of  Gnd,  and  all  good  angels,  and  men; 
and  those  that  are  so  are  desolate  indeed. 

2.  Yet,  say  to  the  righteous,  it  shall  be  well  with 
them;  all  gond  people  are  under  God's  special 
favour  and  protection.  We  are  here  assured  of 
that,  under  a  great  /ariety  of  instances  and  ex- 
pressions. 

(1.)  God  takes  special  notice  of  good  people, 
and  takes  notice  who  have  their  eyes  ever  to  him, 
and  who  make  conscience  of  their  duty  to  him; 
The  eyes  of  the  Lord  are  ufion  the  righteous,  {y. 
15.)  to  direct  and  guide  them,  to  protect  and  keep 
them.  Parents  that  are  \ery  fond  of  a  child,  will 
not  let  it  be  nut  of  their  sight;  none  of  God's  chil- 
dren are  ever  from  under  his  eye,  but  on  them  he 
looks  with  a  singular  compl^ency,  as  well  as  with 
a  watchful  and  tender  concern. 

(2. )  They  are  sure  of  an  answer  of  peace  to  their 
prayers.  All  God's  people  are  a  praying  people, 
and  they  cry  in  prayer,  which  denotes  great  im- 
portunity; but  is  it  to  any  purpose?  Yes,  [1.]  God 
takes  notice  of  what  we  say;  {v.  17.)  They  crz/, 
and  the  Lord  hears  them,  and  hears  them  so  as  to 
make  it  appear  he  has  a  regard  to  them.  His  ears 
are  ofien  to  their  prayers,  to  receive  them  all,  and 
to  receive  them  readily  and  Avith  delight.  Thougi> 
he  has  been  a  God  hearing  prayer,  ever  since  men 
began  to  call  upon  the  name  of  the  Lord,  yet  his 
ear  is  not  heavy.  There  is  no  rhetoric,  nothing 
charming,  in  a  cry,  yet  God's  ears  are  open  to  it, 
as  the  tender  mother's  to  the  cry  of  her  sucking 
child,  which  another  would  take  no  notice  of;  The 
righteous  cry,  and  the  Lord  heareth,  v.  17.  This 
intimates  that  it  is  the  constant  pvaitice  of  good 
people,  when  they  are  in  distress,  to  cry  unto  God, 
and  it  is  their  constant  comfort  that  God  hea!s 
them.  [2.]  He  not  only  takes  notice  of  what  we  say, 
but  is  ready  to  hear  us  for  our  relief;  {v.  18.)  He  is 
nigh  to  them  that  an'  of  a  broken  heart,  and  saves 
them.  Note,  First,  It  is  the  character  of  the  righ- 
teous, whose  prayers  God  will  hear,  that  they  are 
of  a  broken  heart  and  a  contrite  spirit,  that  is, 
humbled  for  sin,  and  emptied  of  self;  thev  are  low 
in  their  own  eyes,  and  have  no  confidence  in  their 
own  merit  and  snfficiencv,  but  in  God  only.  Se- 
condly, Those  who  are  so  have  God  nigh  unto 
them,  to  comfort  and  support  them,  that  the  spirit 
may  not  be  broken,  more  than  is  meet,  lest  it 
should  fail  before  him.  See  Isa.  Ivii.  15.  Though 
God  is  high,  and  dwells  on  high,  yet  he  is  near  to 
those,  who,  being  of  a  contrite  spirit,  know  how  to 
value  his  favour,  and  will  save  them  from  sinking 
under  their  burthens;  he  is  near  them  to  good 
purpose. 

(3. )  They  are  taken  under  the  special  protection 
of  the  divine  government;  (t.  20.)  He  keefieth  all 
his  bones;  not  only  his  soul,  but  his  body;  not  only 
his  body  in  general,  but  every^  bone  in  it,  not  one 
of  them  is  broken.  He  that  has  a  broken  heart, 
shall  not  have  a  broken  bone;  for  David  himself 
had  found,  that,  when  he  had  a  contrite  heart,  the 
broken  bones  were  made  to  rejoice,  li.  8,  17.  One 
would  not  expect  to  meet  witifi  any  thing  of  Christ 
here,  and  yet  this  scripture  is  said  to  be  fulfilled  in 
him,  (John  xix.  36.)  when  the  soldiers  brake  the 
legs  of  the  two  thieves  that  were  crucified  with 
him,  but  did  not  break  his,  they  being  under  the 
protection  of  this  promise,  as  well  as  of  the  type, 
even  the  paschal-lamb,  a  bone  of  him  shall  not  br 
broken;  the  promises  being  made  good  to  Christ, 
through  him,  are  sure  to  all  the  seed.     It  does  not 


PSALMS,  XXXV. 


293 


follow  but  that  a  good  ir.in  n.ay  have  a  broken  bone; 
but,  by  the  watchful  'providence  of  God  concerning 
him,  it  is  often  w-onderfully  prevented,  and  the 
preservation  of  his  bones  is  the  effect  of  this  pro- 
mise; if  he  have  a  broken  bone,  sooner  <ir  later  it 
shall  be  made  whole,  at  furthest  at  the  resurrec- 
tion, when  that  which  is  sown  in  weakness,  shall 
be  raised  in  power. 

(4.)  They  are,  and  shall  be,  delivered  out  of 
their  troubles.  [1.]  It  is  supposed  that  they  have 
their  share  of  crosses  in  this  world,  perliaps  a 
gi-eater  share  than  others.  In  the  w(<rld  they  must 
have  tribulation,  that  they  may  be  conformed  both 
ro  the  will  of  God,  and  to  the  example  of  Christ; 
(■y.  19. )  Many  are  the  afflictions  of  the  righteous, 
witness  David  and  liis  afflictions,  cxxxii.  1.  There 
are  those  that  hate  them,  (t'.  21.)  and  they  are 
continually  aiming  to  do  them  a  mischief;  tlieir 
God  loves  them,  and  therefore  corrects  them,  so 
that,  between  the  mercy  of  Hea\  en,  and  the  malice 
of  hell,  the  afflictions  of  the  righteous  must  needs 
be  many,  [2.]  God  has  engaged  for  their  deliver- 
ance and  salvation ;  He  delivers  them  out  of  their 
troubles;  {v.  17,  19.)  he  saves  them,  {v.  18.)  so 
that,  though  they  may  fall  into  trouble,  it  shall 
not  be  their  ruin.  This  promise  of  their  deliver- 
ance is  explained,  v.  22.  Whatever  troubles  be- 
fall them,  Mrst,  They  shall  not  hurt  their  better 
part  7'he  Lord  redeemeth  the  soul  of  his  servants 
from  the  power  of  the  grave,  (xlix.  15.)  and  from 
the  sting  of  every  affliction.  He  keeps  them  from 
sinning  in  their  troubles,  which  is  the  only  thing 
that  would  do  them  a  mischief,  and  keeps  them  from 
despair,  and  from  being  put  out  of  the  possession 
of  their  own  souls.  Secondly,  They  shall  not  hin- 
der their  everlasting  bliss;  7ione  of  them  that  trust 
in  him  shall  be  desolate;  they  shall  not  be  comfort- 
less, for  they  shall  not  be  cut  off  from  their  com- 
munion with  God.  No  man  is  desolate,  but  he 
whom  God  has  forsaken,  nor  is  any  man  undone 
till  he  is  in  hell.  Those  that  are  God's  faithful 
servants,  that  make  it  their  care  to  please  him, 
and  their  business  to  honour  him,  and,  in  doing  so, 
trust  him  to  protect  and  reward  them,  and,  with 
good  thoughts  of  him,  refer  themselves  to  him, 
have  reason  to  be  easy,  whatever  befalls  them,  for 
they  are  safe,  and  shall  be  happy. 

In  singing  these  verses,  let  us  be  confirmed  in  the 
choice  we  have  made  of  the  ways  of  God;  let  us  be 
quickened  in  his  service,  and  greatlv  encouraged 
by  the  assurances  he  has  given  of  the  particular 
care  he  takes  of  all  those  that  faithfully  adhere  to 
him. 

PSALM  XXXV, 

David,  in  this  psalm,  appeals  to  the  righteous  Judge  of 
heaven  and  earth,  against  his  enemies,  that  hated  and 
persecuted  him.  It  is  supposed  that  Saul  and  his  party 
are  the  persons  he  means,  for  with  them  he  had  the 
greatest  struggles.  I.  He  complains  to  God  of  the  in- 
juries they  did  him;  they  strove  with  him,  fought 
against  him,  (v.  1.)  persecuted  him,  (v.  3.)  sought  his 
ruin,  (v.  4,  7.)  accused  him  falselv,  (v.  11.)  abused  him 
tasely,  (v.  15,  16.)  and  all  his  friends,  (v.  20.)  and  tri- 
.imphed  over  him,  v.  21,  25,  26.  11.  He  pleads  his  own 
innocency,  that  he  never  gave  them  any  provocation,  (v. 
7,  19.)  but,  on  the  contrary,  had  studied  to  oblige  them, 
i  12..  14.  ni.  He  prays  to  God  to  protect  and  deliver 
mm;  and  appear  for  him;  (v.  1,2.)  to  comfort  him;  (v. 
d.)  to  be  nigh  to  him,  and  rescue  him;  (v.  17,  22.)  to 
plead  his  cause;  (v.  23j  24.)  to  defeat  all  the  designs 
of  his  enemies  agamsthim;  (v.  3,-i.)-to  disappoint  their 
expectations  of  his  fall;  (v.  19,  25,  26.)  and,  lastly,  to 
countenance  all  his  friends,  and  encourage  them,  v.  27. 
n'.  He  prophesies  the  destruction  of  his  persecutors,  v. 
4.-6,  8.  V.  He  promises  himself  that  he  shall  yet  see 
better  days;  (v.  9,  10.)  and  promises  God  that  he  will 
then  attend  him  with  his  praises,  v.  18,  28.  In  sinsring 
this  psalm,  and  praying  over  it,  we  must  take  heed  of  ap- 
j.  lying  it  to  any  Utile  peevish  quarrels  and  enmities  of  our 


own,  and  of  expressing  by  it  any  uncharitable  revengefu 
resentments  of  injuries  done  to  us;  for  Christ  has  taught 
us  lo  forgive  our  enemies,  and  noi  to  pray  against  them, 
but  to  pray  lor  them,  as  he  did;  but,  1.  We  may  comfort 
ourselves  with  the  testimony  of  our  consciences,  con- 
cerning our  innocency,  with  reference  to  those  that  are 
any  way  injurious  to  us,  and  with  hopes  that  God  will,  in 
his  own  way,  and  time,  right  us,  and,  in  the  mean  time, 
support  us.  2.  We  ought  to  apply  it  to  the  public  ene- 
mies of  Christ,  and  his  kingdom,  "typified  by  David  and 
his  kingdom,  to  resent  the  indignities  done  to  Christ's 
honour,  to  pray  to  God  to  plead  the  just  and  injured 
cause  of  Christianity  and  serious  godliness,  and  to  be- 
lieve that  God  will,  in  due  time,  glorify  his  own  name  in 
the  ruin  of  all  the  irreconcilable  enemies  of  his  church, 
that  will  not  repent,  to  give  him  glory. 

A  Psalm  of  David. 

LEAD  my  cause,  O  Lord,  with  them 
that  strive  with  me:  fight  against 
them  that  fight  against  me.  2.  Take  hold 
of  shield  and  buckler,  and  stand  up  for  my 
help.  3.  Draw  out  also  the  spear,  and 
stop  the  way  against  them  that  persecute 
me  :  say  unto  my  soul,  I  am.  thy  salvation. 
4.  Let  theni  be  conibunded  and  put  to 
shame  that  seek  after  my  soul :  let  them  be 
turned  back  and  brought  to  confusion  that 
devise  my  hurt.  5.  Let  them  be  as  chaff 
before  the  wind :  and  let  the  angel  of  the 
Lord  chase  them.  6.  Let  their  way  be 
dark  and  slippery  ;  and  let  the  angel  of  the 
Lord  persecute  them.  7.  For  without 
cause  have  they  hid  for  me  their  net  in  a 
pit,  which  without  cause  they  have  digged 
for  my  soul.  8  Let  destruction  come  upon 
him  at  unawares ;  and  let  his  net  that  he 
hath  hid  catch  himself:  into  that  very  de- 
struction let  him  fall.  9.  And  my  soul  shall 
be  joyful  in  the  Lord  :  it  shall  rejoice  in  his 
salvation.  10.  All  my  bones  shall  say, 
Lord,  who  is  like  unto  thee,  which  deliver- 
est  the  poor  from  him  that  is  too  strong  for 
him,  yea,  the  poor  and  the  needy  from  him 
that  spoileth  him? 

In  these  verses,  we  have, 

I.  David's  representation  of  his  case  to  God,  set- 
tin.g  foith  the  restless  rage  and  malice  of  his  perse- 
cutors; he  was  God's  servant,  expressly  appointed 
by  him  to  be  what  he  was,  followed  his  guidance, 
and  aimed  at  his  glory  in  the  way  of  duty,  had  lived 
(as  St.  Paul  speaks)  in  all  good  consciejice  before 
God  unto  this  day;  and  yet  there  were  those  that 
strove  with  him,  that  did  their  utmost  to  oppose  his 
advancement,  and  made  all  the  interest  they  could 
against  him;  they  fought  against  him,  (v.'l.)  not 
only  undermined  him  closely  and  secretly,  but 
openly  avowed  their  opposition  to  him,  and  set 
themselves  to  do  him  all  the  mischief  they  could. 
They  persecuted  him  with  an  unwearied  enmity, 
sought  after  his  soul,  {v.  4.)  tliat  is,  his  life,  no  less 
would  satisfy  tlieir  bloody  minds;  they  aimed  to 
disquiet  his  spirit,  and  put  that  into  disorder;  nor 
was  it  a  sudden  passion  against  him  that  they  har- 
boured, but  inveterate  malice;  they  devised  his 
hurt,  laid  their  heads  together,  and  set  their  wits 
on  work,  not  only  to  do  him  a  mischief,  but  to  find 
out  ways  and  means  to  ruin  him.  They  treated 
him,  who  was  the  greatest  blessing  of  his  countr)', 
as  if  he  had  been  the  curse  and  plague  of  it;  they 


294 


PSALMS,  XXXV. 


hunted  him  as  a  dangerous  beast  of  prey,  they  dig- 
ged a  pit  for  him,  and  laid  a  net  in  it,  that  they 
might  have  him  at  their  mercy,  v.  7.  They  took 
a  great  deal  of  pains  in  persecuting  him,  for  they 
digged  a  pit,  (vii.  15.)  and  very  close  and  crafty  they 
were  in  carrying  on  their  designs;  the  old  serpent 
taught  them  subtlety,  they  hid  their  net  from  David 
and  his  friends;  but  in  vain,  for  they  could  not  hide 
it  from  God.  And,  lastly,  he  found  himself  an  une- 
qual match  for  them.  His  enemy,  especially  Saul, 
was  too  strong  for  him,  (f.  10.)  for  he  had  the  ar- 
mv  at  his  command,  and  assumed  to  himself  the 
sole  power  of  making  laws  and  giving  judgment,  at- 
tainted and  condemned  whom  he  pleased,  carried 
not  a  sceptre,  but  a  javelin,  in  his  hand,  to  cast  at 
any  man  that  stood  in  his  way;  such  was  the  man- 
ner of  the  king,  and  all  about  him  were  compelled 
to  do  as  he  bade  them,  right  or  wrong.  The  king's 
word  is  a  law,  and  every  thing  must  be  carried  with 
a  high  hand;  he  has  fields,  and  vineyards,  and  pi-e- 
ferments,  at  his  disposal,  1  Sam.  xxii.  7.  But  David 
IS  poor  and  needy,  has  nothing  to  make  friends  with, 
and  therefore  h;is  none  to  take  his  part,  but  men 
(as  we  say)  of  broken  fortunes;  (1  Sam.  xxii.  2.) 
and  therefore  no  mar\el  that  Saul  spoiled  him  of 
what  little  he  had  got,  and  the  interest  he  had  made. 
If  the  kings  of  the  earth  set  themselves  against  the 
Lord  and  his  Anointed,  who  can  contend  with  them.'' 
Note,  It  is  no  new  thing  for  ihe  most  righteous  men, 
and  the  most  righteous  cause,  to  meet  with  many 
mighty  and  malicious  enemies:  Christ  himself  is 
striven  with,  and  fought  against,  and  war  made  upon 
the  holy  seed;  and  we  are  not  to  marvel  at  the  mat- 
ter, t  is  a  fruit  of  the  old  enmity  in  the  seed  of  the 
serpent,  against  the  seed  of  the  woman, 

II.  His  appeal  to  God  concerning  his  integrity, 
and  the  justice  of  his  cause.  If  a  fellow-subject  had 
wronged  him,  he  might  have  appealed  to  his  prince, 
as  St.  Paul  did  to  Cxsar;  but  when  his  prince 
wronged  him,  he  appealed  to  his  God,  who  is  Prince 
and  Judge  of  the  kings  of  the  earth;  Plead  my  cause, 
O  Lord,  V.  1.  Note,  A  righteous  cause  may,  with 
the  greatest  satisfaction  imaginable,  be  laid  before  a 
righteous  God,  and  referred  to  him  to  give  judg- 
ment upon  it;  for  he  perfectly  knows  the  merits  of 
it,  holds  the  balance  exactly  even,  and  with  him 
there  is  no  respect  of  persons.  God  knew  that  they 
were,  without  cause,  his  enemies,  and  that  they 
had,  without  cause,  digged  pits  for  him,  v.  7.  Note, 
It  will  be  a  comfort  to  us,  when  men  do  us  wrong, 
if  our  consciences  can  witness  for  us,  that  we  have 
never  done  them  any.  It  was  so  to  St.  Paul;  (Acts 
XXV.  10. )  7'o  the  Jews  have  I  done  no  wrong.  We 
are  apt  to  justify  our  uneasiness  at  the  injuries  men 
do  us  by  this,  That  we  never  gave  them  any  cause 
lO  use  us  so;  whereas  this  should,  more  than  any 
thing,  make  us  easy,  for  then  we  may  the  more 
confidently  expect  that  God  will  plead  our  cause. 

III.  His  prayer  to  God  to  manifest  himself  both 
for  him,  and  to  him,  in  this  trial.  1.  For  him;  he 
prays  that  God  would  fight  against  his  enemies,  so 
as  to  disable  them  to  hurt  him,  and  defeat  tlieir  de- 
signs against  him;  {v.  1.)  that  he  wo\ild  take  hold 
of  shield  and  buckler,  for  the  Lord  is  a  Man  of  w;ir, 
(Exod.  XV.  3.)  and  that  he  would  stand  up  for  his 
help,  (f.  2.)  for  he  had  few  that  would  stand  up  for 
him,  and  if  he  had  ever  so  many,  they  would  stand 
him  in  no  stead  without  (iod:  he  prays  that  Ciod 
would  stop  their  way,  that  they  might  not  overtake 
him  when  he  fled  from  them:  this  prayer  we  may 
put  up  against  our  jicrsecutors,  that  God  wruld  re- 
strain them,  and  stop  their  way.  2.  7'ohim;  "Say 
unto  my  soul,  I  am  thy  salvation;  let  me  have  in- 
ward comfort  under  all  these  outward  troubles,  to 
support  my  soul  which  they  strike  at.  Let  Ciod 
be  my  salvation,  not  only  my  Saviour  out  of  my 
present  troubles,  but  my  everlasting  Bliss;  let  me 


have  that  sah  ation  not  only  which  he  is  the  Author 
of,  but  which  consists  in  his  favour.  And  let  me 
know  it;  let  me  have  the  comfortable  assurance  of 
it  in  my  own  breast."  If  God,  by  his  Spirit,  wit- 
ness to  our  spirits,  that  he  is  our  salvation,  we  have 
enough,  we  need  desire  no  more,  to  make  us  happy; 
and  this  is  a  powerful  support  when  men  persecute 
us.  If  God  be  our  Friend,  no  matter  who  is  our 
enemy. 

IV.  His  prospect  of  the  destruction  of  his  ene- 
mies, which  he  prays  for,  not  in  malice  or  revenge; 
we  find  how  patiently  he  bore  Shimei's  curses,  Sf 
let  him  curse,  for  the  Lord  has  bidden  him;  and  we 
cannot  suppose  that  he,  that  was  so  meek  in  his 
conversation,  '  hould  give  vent  to  any  intemperate 
heat  or  passion  in  his  devtition;  but,  by  the  spirit  of 
prophecy,  he  foretells  the  just  judgments  of  God, 
that  would  come  upon  them  for  their  great  wicked- 
ness, their  malice,  cruelty,  and  perfidiousness,  and 
especially  their  enmity  to  the  counsels  of  God,  the 
interests  of  religion,  and  that  reformation  which 
they  knew  D  ivid,  if  ever  he  had  power  in  his  hand, 
would  be  an  instrument  of.  They  seemed  to  be 
hardened  in  their  sins,  and  to  be  of  the  number  of 
those  who  have  sinned  unto  death,  and  are  not  to 
be  prayed  for,  Jer.  vii.  16. — xi.  14. — xiv.  11. 
1  John  \-.  16.  As  for  Saul  himself,  David,  it  is  pro- 
bable, knew  that  God  had  rejected  him,  and  had 
forbidden  Samuel  to  mourn  for  him,  1  Sam.  xvi.  1. 
And  these  predictions  look  further,  and  read  the 
doom  of  the  enemies  of  Christ  and  his  kingdom,  as 
appears  by  comparing  Rom.  xi.  9,  10. 

He  here  prays,  1.  Against  his  many  enemies; 
(v.  4- -6.)  Let  them  be  confounded,  isfc.  Or,  as 
Dr.  Hammond  reads  it,  Theii  shall  be  confounded, 
they  shall  be  turned  back.  This  may  be  taken  as  a 
prayer  for  their  repentance,  for  all  penitents  are  put 
to  shamefor  their  sins,  and  turned  back  from  them; 
or,  if  they  were  not  brought  to  repentance,  that 
they  might  be  defeated  and  disappointed  in  their 
designs  against  him,  and  so  put  to  shame.  But 
though  they  should,  in  some  degree,  prevail,  yet  lie 
foresees  that  it  would  be  to  their  own  ruin  at  last; 
they  shall  be  as  chaff  before  the  wind,  so  unable 
will  wicked  men  be  to  stand  before  the  judgments 
of  God,  and  so  certainly  will  they  be  driven  away 
by  them,  i.  4.  Their  wny  shall  be  dark  and  sli/i- 
pery,  darkness  and  sli/ifierirwss;  (so  the  margin 
reads  it;)  the  way  of  sinners  is  so,  for  they  w;ilk  in 
darkness,  and  in  continual  danger  of  falling  into  sin, 
into  hell;  and  it  will  prove  so  at  last,  for  their  foot 
shall  slide  in  due  time,  Deut.  xxxii.  35.  But  this  is 
not  the  worst  of  it;  even  chaff  before  the  wind,  may 
perhaps  be  stopped,  and  find  a  place  of  rest,  and 
though  the  way  be  dark  and  slipjiery,  it  is  possible 
that  a  man  may  keep  his  footing;  but  it  is  here 
foretold  that  the  angel  of  the  Lord  shall  chase  them, 
(v.  5.)  so  that  they  shall  find  no  rest;  shall  perse- 
cute them,  {v.  6.)  so  that  they  cannot  possibly  es- 
cape the  pit  of  destruction.  As  God's  angels  en- 
camp about  them  that  fear  him,  so  they  encamp 
against  them  that  fight  against  him.  They  are  the 
ministers  of  his  justice,  as  well  as  of  his  mercy. 
Those  that  make  God  their  Enemy  make  all  the 
holy  angels  their  enemies  2.  He  prays  against 
his  one  mighty  enemy;  (v.  S.)  Let  destruction  come 
ufion  him.  It  is  probable  that  he  means  Saul,  who 
laid  snares  for  him,  and  aimed  at  his  destruction. 
David  vowed  that  his  hand  should  not  be  upon  him, 
he  would  not  bejudge  in  his  own  cause;  but,  at  the 
same  time,  he  foretold  that  the  Lord  would  smite 
him,  (1  Sun.  xxvi.  10.)  and  here,  that  the  net  he 
had  l.id  should  catch  himself,  and  into  that  very 
destruction  he  should  fall;  which  was  remarkably 
fulfilled  in  the  ruin  of  Saul,  for  he  had  laid  a  plot  to 
make  David  fall  hu  the  hand  of  the  Philistines, 
(1  Sam.  xviii.  25.)  that  was  the  net  which  he  hid 


PSALMS,  XXXVl. 


^9^ 


tor  him,  under  pretence  of  doing  him  honour,  and 
m  that  very  net  was  he  himself  taken,  for  he  fell  by 
the  hand  of  the  Philistines,  when  his<lay  came  to 
fall. 

V.  His  prospect  of  his  own  deliverance,  which, 
having  committed  his  cause  to  God,  he  did  not 
doubt  of,  V.  9,  10.  1.  He  hoped  that  he  should 
have  the  comfort  <  f  it;  "  My  soul  shall  be  joyful, 
not  in  mine  own  ease  and  safety,  but  in  the  Lord, 
:md  in  his  favour,  in  his  promise,  and  in  his  sah  a- 
tion,  according  to  the  promise."  Joy  in  (iod,  and 
in  his  salvation,  is  the  only  true  solid  sutihf)  ing  joy. 
They  whose  souls  are  sorrowful  in  the  L  nd,  who 
sow  m  tears,  and  sorrow  after  a  godly  soi-t,  need  not 
fjuestion  but  that  in  due  time  their  souls  shall  be 
joyful  in  the  Lord,  for  gladness  is  sown  for  them, 
and  they  shall  at  last  enter  into  the  joy  of  their  Lord. 
2.  He  promised  that  then  God  sliould  have  the 
glory  of  it;  {y.  10.)  All  my  bones  shall  say,  Lord, 
who  is  like  unto  thee?  (1.)  He  will  praise  God  with 
the  whole  man,  with  all  that  is  within  him,  and 
with  all  the  strength  and  vigour  of  his  soul,  intimated 
by  his  bones,  which  are  within  the  body,  and  are 
the  strength  of  it.  (2.)  He  will  praise  him  as  one 
of  peerless  and  unparalleled  perfection;  we  cannot 
express  how  great  and  good  God  is,  and  therefore 
must  praise  him  by  acknowledging  him  to  be  a 
none-sucli;  Lord,  who  is  like  unto  thee?  No  such 
Patron  of  oppressed  innocency,  no  such  Punisher  of 
triumphant  tyranny.  The  formation  of  our  bones 
so  wonderfully,  so  curiously,  (Eccl.  xi.  5.  Ps. 
cxxxix.  16.)  the  serviceableness  of  our  bones,  and 
the  preservation  of  them,  and  especially  the  life 
which,  at  the  resurrection,  shall  be  breathed  upon 
the  dry  bones,  and  make  them  flourish  as  an  lierli, 
oblige  every  bone  in  our  bodies,  if  it  could  speak, 
to  say.  Lord,  who  is  like  unto  thee?  and  willingly  to 
undergo  any  services  or  sufferings  for  him. 

1 1 .  False  witnesses  did  rise  uj3  :  they  laid 
lo  my  charge  things  that  I  knew  not.  1 2. 
They  rewarded  me  evil  for  good,  to  the 
spoiling  of  my  soul.  13.  But  as  for  me, 
when  they  were  sick,  my  clothing  ;/v75  sack- 
cloth :  I  humbled  my  soul  with  fasting,  and 
my  prayer  returned  unto  mine  own  bosom. 

14.  I  behaved  myself  as  though  he  hnd  been 
my  friend  or  brother:  I  bowed  down 
heavily,  as  one  that  mournethybr  his  mother. 

15.  But  in  mine  adversity  they  rejoiced,  and 
gathered  themselves  together ;  yea.,  the  ab- 
jects  gathered  tliemselves  together  against 
me,  and  I  knew  it  not ;  they  did  tear  we, 
and  ceased  not.  16.  With  hypocritical 
mockers  in  feasts,  they  gnashed  upon  me 
with  their  teeth. 

Two  very  wicked  things  David  here  lays  to  the 
ch-rge  of  his  enemies,  to  make  good  his  appeal  to 
God  against  them;  perjury  and  ingratitude. 

\.  Perjury,  v.  11.  When  Saul  would  have  Da- 
vid attainted  of  treason,  in  order  to  his  being  out- 
lawed, perhaps  he  did  it  with  the  formalities  ^f  a 
legal  prosecution,  produced  witnesses  which  s  .<  jre 
some  treasonable  words  or  oVert-acts  against  him, 
and  he  being  not  present  to  clear  himself,  (or  if  he 
had  it  had  been  all  one,)  Said  adjudged  him  a  traitor; 
this  he  complains  of  here  as  the  highest  piece  of 
injustice  imaginable;  False  witnesses  did  rise  up, 
who  would  swear  any  thing;  they  laid  to  my  charge 
things  that  I  knew  not,  nor  ever  thought  of.  See 
how  much  the  honours,  estates,  liberties,  and  lives, 
even  of  the  best  men,  lie  at  the  mercy  of  the  worst. 


against  whose  false  oaths  innocency  i'lselt  is  no 
fence;  and  what  reason  we  have  to  acknowledge, 
with  thankfulness,  the  hold  God  has  of  the  con- 
sciences even  of  bad  men,  to  which  it  is  owing,  that 
there  is  not  more  m.schiefdone  that  way  than  is. 
This  instance  of  tlie  wrong  done  to  David  was  typi- 
cal, and  had  its  accomplishment  in  the  Son  of  Da\  id 
against  vvhom  false  witnesses  did  arise,  Matth.  xxvi 
60.  If  we  be  at  any  time  charged  with  what  we 
are  innocent  of,  let  us  not  think  it  strange,  as  though 
some  new  thing  happened  to  us;  so  persecuted  they 
the  prophets,  even  the  great  Prophet. 

II.  Ingratitude.  Call  a  man  ungrateful,  and  you 
can  call  him  no  worse;  this  was  the  character  of 
Da.  id's  enemies;  {v.  12.)  They  rewarded  me  evil 
for  good.  A  great  deal  of  good  service  he  had  done 
to  his  king,  witness  his  harp,  witness  Goliath's 
sword,  witness  the  foreskins  of  the  Philistines;  and 
yet  his  king  \owed  his  death,  and  he  can  no  longer 
dwell  in  his  country.  This  is  to  the  spoiling  of  his 
soul;  this  base  unkind  usage  robs  him  of  his  comfort, 
and  cuts  him  to  the  heart,  more  than  any  thing  else. 

Nay,  he  had  not  only  deserved  well  ot  the  public, 
but  ot  those  particular  persons  that  were  now  most 
bitter  against  him.  Probably,  it  was  then  well 
known  whom  he  meant,  it  may  be  Saul  himself  for 
one,  whom  he  was  sent  for  to  attend  upon,  when  he 
was  melancholy  and  ill,  and  to  whom  he  was  ser- 
\  iceable  to  dri\e  away  the  evil  spirit,  not  with  his 
harp,  but  with  his  prayers;  to  others  of  the  cour- 
tiers, it  is  likely,  he  had  showed  his  respect,  while 
he  lived  at  court,  who  now  were,  of  all  others,  most 
abusive  to  him.  Herein  he  was  a  type  of  Christ,  to 
whom  ti'is  wicked  world  was  very  ungrateful;  (John 
x.  .32.)  Many  good  works  have  I  showed  yo2i  from 
?ny  Lather;  for  which  of  those  do  you  stone  me? 
David  iiere  shows, 

1.  H  iw  tenderly,  and  with  what  a  cordial  affec- 
tion, lie  h  id  carried  it  toward  them  in  their  afflic- 
tions; {y.  13,  14.)  They  were  sick.  Note,  Even 
tlie  palaces  and  courts  of  princes  are  not  exempt 
from  the  jurisdiction  of  death,  and  the  visitation  of 
sickness.  Now,  when  these  people  were  sick,  (1.) 
David  mourned  for  them,  and  sympathized  with 
them  in  their  grief.  They  were  not  related  to  him, 
he  was  under  no  obligations  to  them,  he  would  lose 
nothing  by  their  death,  but  perhaps  be  a  gainer  by 
it;  and  yet  he  behaved  himself  as  though  they  had 
been  his  nearest  relations,  purely  from  a  principle 
of  compassion  and  humanity.  David  was  a  man  of 
war,  and  of  a  bo'd  stout  spirit,  and  yet  was  thus  sus- 
ceptible of  the  impressions  of  sympathy,  forgot  the 
bravery  •'-i  the  hero,  and  seemed  wholly  made  up  of 
love  and  pity;  it  was  a  rare  composition  of  hardiness 
and  tenderness,  courage  and  ^  impassion,  in  the  same 
Ijreast.  Obser\  e,  He  took  on  as  for  a  brother  or  mo- 
ther, which  intimates  that  it  is  our  duty,  and  well  be- 
comes us,  to  lay  to  heart  the  sickness,  and  sorrow, 
and  death,  of  our  near  relations.  Those  that  do  not, 
are  justly  stigmatized  as  without  natural  affection. 
(2.)  He  prayed  for  them ;  he  discovered  not  only  the 
tender  affection  of  a  man,  but  the  pious  affection  of 
a  saint.  He  was  concerned  for  their  precious  souls,, 
and  sinre  he  could  not  otherwise  be  helpful  to  them, 
he  helped  them  with  his  prayers  to  God  for  mercy 
and  grace;  and  the  prayers  of  one  who  had  so  great 
an  interest  in  heaven,  were  of  more  value  than  per- 
h;  ps  they  knew  and  considered.  With  his  prayer:^ 
he  joined  humiliation  and  self-affliction;  both  in  his 
diet,  he  f:,sted,  at  least,  from  pleasant  bread,  and 
in  his  dress,  he  clothed  himself  with  sackcloth,  thus 
expressing  his  grief,  not  only  for  their  affliction,  but 
for  their  sin;  for  this  was  the  guise  and  practice  of  a 
penitent.  We  ought  to  mourn  for  the  sins  of  those 
that  do  not  mourn  for  themselves.  His  fasting 
also  put  an  edge  upon  his  praying,  and  was  an 
expr?ssion  of  the  fervour  of  it;  h^  was  so  intent  in 


'296 


PSALMS,  XXXV. 


uis  devotions,  that  he  had  no  appetite  to  meat,  nor 
Avould  allow  himself  time  for  eating;  "  My  firayer 
retxirned  into  mine  otvn  bosom;  I  had  the  comfort 
of  having  done  my  duty,  and  of  ha\  ing  approved  my- 
self a  loving  neighbour,  though  I  could  not  thereby 
win  upon  them,  nor  make  them  my  friends."  We 
shall  not  lose  by  the  good  offices  we.  have  done  to 
any,  how  ungrateful  soever  they  are,  for  our  re- 
joicing will  be  this,  the  testimo7iy  of  our  conscience. 
2.  How  basely  and  insolently,  and  with  what  a  bru- 
tish enmity.and  worse  than  brutish,  they  had  carried 
it  towai-d  him;  {v.  15,  16.)  In  mine  adversity,  they 
rejoiced.  When  he  fell  under  the  frowns  of  Saul, 
was  banished  the  court,  and  persecuted  as  a  crimi- 
nal, they  were  pleased,  were  glad  at  his  calamities, 
and  got  together  in  their  drunken  clubs,  to  make 
themselves  and  one  another  merry  with  the  dis- 
grace of  this  great  favourite.  Well  might  he  call 
them  abjects,  for  nothing  could  be  more  vile  and 
sordid,  than  to  triumph  in  the  fall  of  a  man  of  such 
unstained  honour,  and  consummate  virtue.  But 
this  was  not  all;  (1.)  They  tore  him,  rent  his  good 
name  without  mercy,  said  all  the  ill  they  could  of 
him,  and  fastened  upon  him  all  the  reproach  their 
cursed  wit  and  malice  could  reach  to.  (2.)  They 
gnashed  ufion  him  ivith  their  teeth;  they  never  spoke 
of  him  but  with  the  greatest  indignation  imagina- 
ble, as  those  that  would  have  eaten  him  up,  if  they 
could.  David  was  the  fool  in  the  play,  and  his  dis- 
appointment all  the  table-talk  of  the  hypocritical 
mockers  at  feasts,  it  was  the  song  of  the  drunkards, 
the  comedians,  who  may  fitly  be  called  hypocritical 
mockers,  (for  what  does  a  liypocrite  signify,  but  a 
stage-player?)  and  whose  comedies,  it  is  likely, 
were  acted  at  feasts  and  balls,  chose  David  for  their 
subject,  bantered  and  abused  him,  while  the  audi- 
tory, in  token  of  their  agreement  with  the  plot, 
hummed,  and' gnashed  u/ion  him  ivith  their  teeth; 
such  has  often  been  the  hard  fate  of  the  best  of  men. 
The  apostles  were  made  a  spectacle  to  the  world. 
David  was  looked  upon  with  ill-will,  for  no  other 
reason,  than  because  he  was  caressed  by  the  peo- 
ple. It  is  a  vexation  of  spirit  which  attends  even  a 
right  work,  that  for  this  a  man  is  envied  of  his 
neighbour,  Eccl.  iv.  4.  And  who  can  stand  before 
envy?  Prov.  xxvii.  4. 

17.  Lord,  how  long  wilt  thou  look  on? 
rescue  my  soul  from  their  destructions,  my 
darling  from  the  lions.  18.  I  will  give  thee 
thanks  in  the  great  congregation:  I  will 
praise  thee  among  much  people.  1 9.  Let 
not  them  that  are  mine  enemies  wrongfully 
rejoice  over  me;  neither  let  them  wink  with 
the  eye  that  hate  me  without  a  cause.  20. 
For  (hey  speak  not  peace ;  but  they  devise 
deceitful  matters  against  them  that  are  quiet 
in  the  land.  21.  Yea,  they  opened  their 
mouth  wide  against  me,  and  said.  Aha,  aha! 
our  eye  hath  seen  it.  22.  This  thou  hast 
seen,  O  Lord  ;  keep  not  silence  :  O  Lord, 
be  not  far  from  me.  23.  Stir  up  thyself,  and 
awake  tomyjudgment,cw;i  tmto  my  cause, 
my  God  and  my  Lord.  24.  Judge  me,  O 
Lord  my  God,  according  to  thy  righteous- 
ness ;  and  let  them  not  rejoice  over  me.  25. 
Let  them  not  say  in  their  hearts.  Ah,  so 
would  we  have  it :  let  them  not  say.  We 
have  swallowed  him  up.  26.  Let  them  be 
ashamed,  and  brought  to  confusion  toge- 


ther, that  rejoice  at  my  hurt:  let  Ihem  be 
clothed  with  shame  and  dishonour  that  mag- 
nify themselves  against  me.  27.  Let  them 
shout  for  joy,  and  be  glad,  that  favoui-  n^ 
righteous  cause  ;  yea,  let  them  say  continu- 
ally. Let  the  Lord  be  magnified,  which 
hath  pleasure  in  the  prosperity  of  his  ser- 
vant. 28.  And  my  tongue  shall  speak  of  thy 
righteousness  and  of  thy  praise,  all  the  day 
long. 

In  these  verses,  as  before, 

1.  David  describes  the  great  injustice,  malice,  and 
insolence,  of  his  persecutors,  pleading  this  with 
God,  as  a  reason  why  he  should  protect  him  from 
them,  and  appear  against  them.  1.  They  were  very 
unrighteous,  they  were  his  enemies  wrongfully,  for 
he  never  gave  them  any  provocation;  t/iey  hated 
him  without  a  cause;  nay,  for  that  for  which  they 
ought  rather  to  have  loved  and  honoured  him.  This 
is  quoted  with  application  to  Christ,  and  is  said  to 
be  fulfilled  in  him;  (John  xv.  25.)  They  hated  me 
ivithout  a  cause.  2.  They  were  very  rude;  they 
could  not  find  in  their  hearts  to  show  him  common 
civility;  they  spake  not  peace;  if  they  met  him,  they 
had  not  the  good  manners  to  give  him  the  time  of 
the  day;  like  Joseph's  brethren,  that  could  not 
sfieak  peaceably  to  him.  Gen.  xxxvii.  4.  3.  They 
were  very  proud  and  scornful;  {v.  21.)  They  ofien 
ed  their  mouth  wide  against  me;  they  shouted  and 
huzzaed  when  they  saw  his  fall;  they  bawled  after 
him,  when  he  was  forced  to  quit  the  court,  "Aha, 
aha,  this  is  the  day  we  longed  to  see."  4.  They 
were  very  barbarous  and  base,  for  they  trampled 
upon  him  when  he  was  down,  rejoiced  at  his  hurt, 
and  magnified  themselves  againsf  him,  v.  26.  Tur- 
ba  Remi  seqidtur  fortunam,  ut  semfier,  et  odit  dam- 
?iatos — The  Roman  crowd,  varying  their  ofiinions 
with  event  turn  offorturie,  are  sure  to  execrate  the 
fallen.  Thus,  when  the  Son  of  David  was  run  upon 
by  the  rulers,  the  people  cried,  Crucify  him,  cru- 
cify him.  5.  They  set  themselves  against  all  the 
sober  good  people  that  adhered  to  David;  (f.  20.) 
I'hey  devised  deceitful  matters,  to  trepan  and  i-uin 
them  that  are  quiet  in  the  land.  Note,  (1.)  It  is  the 
character  of  the  godly  in  the  land,  that  tliev  are 
the  quiet  in  the  land;  that  they  live  in  all  dutiful  sub- 
jection to  government  and  governors,  in  tlie  Lord, 
and  endeavour,  as  much  as  in  them  lies,  to  live 
peaceably  with  all  men,  however  ,hey  have  been 
misrepresented  as  enemies  to  Cxsar,  and  hurtful  to 
kings  and  provinces  am  for  fieace,  cxx.  7.  (2.) 
Though  the  people  or  God  are,  and  study  to  be,  a 
quiet  people,  yet  it  has  been  the  common  practice 
of  their  enemies  to  devise  deceitful  matters  against 
them.  All  the  hellish  arts  of  malice  and  falsehood 
are  made  use  of  to  render  them  odious  or  despica- 
ble, their  words  and  actions  misconstrued,  even 
that  which  they  abhor  fathered  upon  them,  laws 
made  to  ensnare  them,  (Dan.  vi.  4,  &c. )  and  all  to 
ruin  them  and  root  them  out.  They  that  hated 
David,  thought  scorn,  like  Haman,  to  lay  hands  on 
him  alone,  but  contrived  to  invoh  e  all  the  religious 
people  of  the  land  in  the  same  ruin  with  him. 

2.  He  appeals  to  God  against  them,  tlie  Hod  (0 
whom  vengeance  belongs;  appeals  to  his  know- 
ledge; (v.  22.)  This  thou  hast  see?!.  Thev  had 
falsely  accused  liim,  but  (lad,  who  knows  all  things, 
knew  that  he  did  not  falsely  accuse  them,  nor  make 
them  woi-se  than  really  they  were.  They  carried  on 
their  plots  against  him  with  a  great  degree  of  secrecy; 
{v.  15.)  "Iknew  it  not,  till  long  after,  when  they 
themselves  gloried  in  it;  but  thine  eye  was  upon 
them  in  their  close  cabals,  and  thou  art  a  Witness 


PSALMS,  XXXVI. 


297 


of  all  they  have  said  and  done  against  me  and  thy 
people."  He  appeals  to  God's  justice;  Aivake  to 
my  judgment,  even  to  my  cause,  and  let  it  have  a 
hearing  at  thy  bar;  {v.  23.)  ^^  Judge  me,  O  Lord 
my  God;  pass  sentence  upon  this  appeal,  according 
to  the  righteousness  of  thy  nature  and  government." 
See  this  explained  by  Solomon;  (1  Kings  viii.  31, 
32. )  When  thou  art  appealed  to,  hear  in  heaven, 
and  Judge,  by  condem?iing  the  wicked,  and  justify- 
ing the  righteous. 

III.  He  prays  earnestly  to  God,  to  appear  gra- 
ciously for  him'and  his  friends,  against  his  and  their 
enemies,  that  by  his  providence  the  struggle  might 
issue  to  the  honour  and  comfort  of  Da\  id,  and  to 
the  conviction  and  confusion  of  his  persecutors. 

1.  He  prays  that  God  would  act  tor  him,  and  not 
stand  by  as  a  spectator;  {v.  17.)  ''Lord,  how  long 
wilt  thou  look  on?  How  long  wilt  thou  connive  at 
the  wickedness  of  the  wicked?  Rescue  my  soul 
from  the  destructions  they  are  plotting  against  it; 
rescue  my  darling,  my  only  one  from  the  lions.  My 
soul  is  my  only  one,  and  therefore  the  greater  is  the 
shame  if  I  neglect  it,  and  the  greater  the  loss  if  I 
lose  it;  it  is  my  only  one,  and  therefore  ought  to  be 
my  darling,  ought  to  be  carefully  protected  and  pro- 
vided for.  It  is  my  soul  that  is  in  danger.  Lord, 
rescue  it;  it  does,  in  a  peculiar  manner,  belong  to 
the  Father  of  spirits,  therefore  claim  thine  own;  it  is 
thine,  save  it!  Lord,  keefi  not  silence,  as  if  thou  didst 
consent  to  what  is  done  against  me!  Lord,  be  not 
far  from  me,  {v.  22.)  as  if  I  were  a  stranger  that 
thou  art  not  concerned  for;  let  not  me  be  beheld 
afar  off,  as  the  proud  are. " 

2.  He  prays  that  his  enemies  might  not  have 
cause  to  rejoice;  (v.  19.)  Let  them  not  rejoice  over 
me;  and  again;  [y.  24. )  not  so  much  because  it  would 
be  a  mortification  to  him  to  be  trampled  upon  by  the 
abjects,  but  because  it  would  turn  to  the  dishonour  of 
God,  and  the  reproach  of  his  confidence  in  God;  it 
would  harden  tlie  hearts  of  his  enemies  in  their 
wickedness,  and  confirm  them  in  their  enmity  to 
him,  and  would  be  a  great  discouragement  to  all 
the  pious  Jews  tliat  were  friends  to  his  righteous 
cause.  He  prays  that  lie  might  never  be  in  sucli 
imminent  danger,  that  they  should  say  in  their 
hearts,  Ah,  so  would  we  have  it,  (v.  25.)  much 
more  that  he  might  not  be  i-educed  to  such  extre- 
mity, that  they  should  say,  JTe  have  swallowed  him 
ufi;  for  then  they  will  reflect  upon  God  himself. 
But,  on  the  contrary,  that  they  might  be  ashamed 
and  brought  to.  confusion  together,  [y.  26.)  as  be- 
fore, {y.  4. )  he  desires  his  innocency  might  be  so 
cleared,  that  they  might  be  ashamed  of  the  calum- 
nies with  which  they  haS^  loaded  him,  that  his  inte- 
rest might  be  so  confirmed,  that  they  might  be 
ashamed  of  their  designs  against  him,  and  their  ex- 

Cectations  of  his  ruin,  that  they  might  either  be 
rought  to  that  shame  which  would  be  a  step  to- 
ward their  reformation,  or  that  that  might  be  their 
portion,  whicli  would  be  their  everlasting  misery. 

3.  He  prays  that  his  friends  might  ha\  e  cause  to 
rejoice,  and  give  glory  to  (xod;  [xk  27.)  notwith- 
standing the  arts  that  were  used  to  blacken  David, 
and  make  him  odious,  and  to  frighten  people  from 
owning  him,  there  were  some  that  favoured  his 
righteous  cause,  that  knew  he  was  wronged,  and 
bore  a  good  affection  to  him;  and  he  prays  for  them; 
(1.)  That  they  might  rejoice  with  him  in  his  joys. 
It  is  a  great  pleasure  to  all  that  are  good,  to  see  an 
honest  man,  and  an  honest  cause,  prevail  and  pros- 
per; and  those  that  heartily  espouse  the  interests 
of  God's  people,  and  are  willing  to  take  their  lot  with 
them,  even  when  thev  are  run  down,  and  trampled 
upon,  shall,  in  due  time,  shout  for  joy  and  be  glad, 
for  the  righteous  cause  will,  at  length,  be  a  victo- 
rious cause.  (2.)  That  thev  might  join  with  him  in 
his  praises,  let  them  say  continuallv,  The  Lord  be 

Vol.  III.— 2  P 


magnified,  by  us  and  others,  who  hath  fileasure  in 
the  fir  OS jierity  of  his  servant.  Note,  [1.]  The  great 
God  has  pleasure  in  the  prosperity  of  good  people, 
not  only  of  his  family,  the  church  in  general,  but  of 
every  particular  servant  in  his  family;  he  has  plea- 
sure in  the  prosperity  both  of  their  temporal  and  of 
their  spiritual  affairs,  and  delights  not  in  their 
griefs;  for  he  does  not  afflict  willingly;  and  we 
ought  therefore  to  have  pleasure  in  their  prospe- 
rity, and  not  to  envy  it.  [2.]  When  God,  in  his 
providence,  shows  his  good-will  to  the  prosperity 
of  liis  servants,  and  the  pleasure  he  takes  in  it,  wc 
ought  to  acknowledge  it,  with  thankfulness,  to  his 
praise,  and  to  say,  The  Lord  be  magnified. 

Lastly,  The  mercy  he  hoped  to  win  by  prayer, 
he  promises  to  wear  with  praise;  "  /  will  give  thee 
thanks,  as  the  Author  of  my  deliverance;  {y.  18.) 
and  my  tongue  shall  speak  of  thy  righteousness,  the 
justice  of  thy  judgments,  and  the  equity  of  all  thy 
dispensations;"  and  this,  1.  Publicly,  as  one  that 
took  a  pleasure  in  owning  his  obligations  to  his  God; 
so  far  was  he  from  being  ashamed  of  them,  he  will 
do  it  in  the  great  congregation,  and  among  much 
people,  that  God  might  be  honoured,  and  many 
edified.  2.  Constantly;  he  will  speak  God's  praise 
every  day,  (so  it  may  be  read,)  and  all  the  day  long, 
for  it  is  a  subject  that  will  never  be  exhausted,  no 
not  by  the  endless  praises  of  saints  and  angels. 

PSALM  XXXVI. 

It  is  uncertain  when,  and  upon  what  occasion,  David  pen- 
ned this  psalm,  probably  when  he  was  struck  at,  either 
by  Saul,  or  by  Absalom;  for  in  it  he  complains  of  the 
malice  of  his  enemies  against  him,  but  triumphs  in  the 
goodness  of  God  to  him.  We  are  here  led  to  consider, 
and  it  will  do  us  good  to  consider  seriously,  I.  The  sin- 
fulness of  sin,  and  how  mischievous  it  is,  v.  1..4.  II. 
The  goodness  of  God,  and  how  gracious  he  is,  1.  To  all 
his  creatures  in  general,  v.  5,  6.  2.  To  his  own  people 
in  a  special  manner,  v.  7.  .  9.  By  this,  the  psalmist  is 
encouraged  to  pray  for  all  the  saints,  (v.  10.)  for  himself 
in  particular,  and  his  own  preservation,  (v.  11.)  and  to 
triumph  in  the  certain  fall  of  his  enemies,  v.  12.  If,  in 
singing  this  psalm,  our  hearts  be  duly  affected  with  the 
haired  of  sin,  and  satisfaction  in  God's  loving  kindness, 
we  sing  it  with  grace  and  understanding. 

To  the  chief  musician.     A  Psalm  of  David  the  ser- 
vant of  the  Lord. 

1 .  ^|"^HE  transgression  of  the  wicked  saith 
A  within  my  heart,  that  there  is  no  fear 
of  God  before  his  eyes.  2.  For  he  flatter- 
eth  himself  in  his  own  eyes,  until  his  iniquity 
be  found  to  be  hatefiil.  3.  The  words  of 
his  mouth  are  iniquity  and  deceit :  he  hath 
left  off  to  be  wise,  a7id  to  do  good.  4.  He 
deviseth  mischief  upon  his  bed ;  he  setteth 
iiimself  in  a  way  that  is  not  good ;  he  ab- 
horreth  not  evil. 

David,  in  the  title  of  this  psalm,  is  styled  the  ser- 
vant of  the  Lord;  why  in  this,  and  not  in  any  other, 
except  in  xviii,  title,  no  reason  can  be  given;  but  so 
he  was,  not  only  as  every  good  man  is  God's  ser 
vant,  but  as  a  king,  as  a  prophet,  as  one  employed 
in  serving  the  interests  of  God's  kingdom  among 
men,  more  immediately,  and  more  eminently,  than 
any  other  in  his  day.  He  glories  in  it,  cxvi."  16.  It 
is  no  disparagement,  but  an  honour,  to  the  greatest 
of  men,  to  be  the  servants  of  the  great  God;  it  is 
the  highest  preferment  a  man  is  capable  of  in  this 
world. 

Da\  id,  in  these  verses,  describes  the  wickedness 
of  the  wicked,  whether  he  means  his  persecutors 
in  particular     )r  all  notorious  gross  sinners,  in  gene- 


298 


PSALMS,  xxxvr. 


ral,  is  not  certain.  But  we  have  here  sin  in  its 
causes,  and  sin  in  its  colours,  in  its  root,  and  in  its 
branches. 

I.  Here  is  the  root  of  bitterness,  from  which  all 
the  wickedness  of  the  wicked  comes.    It  takes  rise, 

1.  From  their  contempt  of  God,  and  the  want  of 
a  due  regard  to  him;  {v.  1.)  "The  transgression  of 
the  ivicked,  (as  it  is  described  afterward,  v.  3,  4.) 
saith  within  my  heart,  makes  me  to  conclude  within 
myself,  that  there  is  no  fear  of  God  before  his  eyes, 
for  if  there  were,  he  w(juld  not  talk  and  act  so  ex- 
travagantly as  he  does;  he  would  not,  lie  dui-st  not, 
break  the  laws  of  God,  and  \iolate  his  covenants 
with  him,  if  he  had  any  awe  of  his  m  ijesty,  or  dread 
of  his  wrath."  Fitly  therefore  is  it  brought  into 
the  form  of  indictments  by  our  law,  that  the  crimi- 
nal, not  having  the  fear  of  God  before  his  eyes,  did 
so  and  so.  The  wicked  did  not  openly  renounce 
the  fear  of  God,  but  their  transgression  whispered 
it  secretly  into  the  minds  of  all  those  that  knew  any 
thing  of  the  nature  of  piety  and  impiety.  David 
concluding,  concerning  those  who  lived  at  large, 
that  they  lived  without  God  in  the  world. 

2.  From  tlieir  conceit  of  themselves,  and  a  cheat 
they  wilfully  put  upon  their  own  souls;  {v.  2.)  He 
flatter eth  himself  in  his  own  eyes;  Avhile  he  goes  on 
in  sin,  he  thinks  he  does  wisely  and  well  for  himself, 
and  either  does  not  see,  or  will  not  own,  the  evil 
and  danger  of  his  wicked  practices;  he  calls  evil 
good,  and  good  evil:  his  licentiousness  he  pretends 
to  be  but  his  just  liberty;  his  fraud  passes  for  his 
prudence  and  policy:  and  his  persecuting  the  peo- 
ple of  God,  he  suggests  to  himself,  is  a  piece  of 
necessary  justice.  If  his  own  conscience  threaten 
him  for  what  he  docs,  he  says,  God  will  not  recjuire 
it,  I  shall  have  fieace  though  I  go  on.  Note,  Sin- 
ners are  self-destroyers,  by  being  self-flatterers; 
Satan  could  not  deceive  them,  if  they  did  not  de- 
ceive themselves.  But  will  the  cheat  last  always? 
No,  the  day  is  coming,  when  the  sinner  will  be 
undeceived,  when  his  iniquity  shall  be  found  to 
be  hateful.  Iniquity  is  a  hateful  thing;  it  is  that 
abominable  t}iing  which  tlie  Lord  hates,  and  which 
his  pure  and  jealous  eye  cannot  endure  to  look 
upon.  It  is  hurtful  to  the  sinner  himself,  and 
therefore  ought  to  be  hateful;  but  it  is  not  so;  he 
rolls  it  under  his  tongue  as  a  sweet  morsel,  be- 
cause of  the  secular  profit,  and  sensual  pleasure, 
which  may  attend  it;  yet  the  meat  in  his  bowels 
will  be  turned,  it  will  be  the  gall  of  as/is;  (Job  xx. 
13,  14.)  when  their  consciences  are  convinced,  and 
sin  appears  in  its  true  colours,  and  makes  them  a 
terror  to  themselves,  when  the  cup  of  treml)ling  is 
put  into  their  hands,  and  they  are  made  to  drink 
the  dregs  of  it,  then  their  iniquity  will  be  found 
hateful,  and  their  self-flattery  their  unspeakable 
folly,  and  an  aggravation  of  their  condenmation. 

II.  Here  are  the  cursed  branches  which  spring 
from  this  root  of  bitterness.  The  sinner  defies 
God,  and  even  defies  himself,  and  then  what  can 
be  expected,  but  that  he  should  go  all  to  naught? 
These  two  were  the  first  inlets  of  sin.  Men  do  not 
fear  God,  and  therefore  they  flatter  themselves; 
and  then, 

1.  They  make  no  conscience  of  what  they  say, 
true  or  false,  right  or  wrong;  (t'.  3.)  The  words  of 
his  mouth  are  init/uity  and  deceit;  contrived  to  do 
wrong,  and  yet  to  cover  it  with  specious  and  plausi- 
i)le  pretences.  It  is  no  marvel,  if  those  that  deceive 
themselves  contrive  how  to  deceive  all  mankind; 
for  wliom  will  tliey  be  true  to  tliat  are  false  to  their 
own  souls? 

2.  What  little  good  there  has  been  in  them  is 
gone;  the  sparks  of  virttie  extinguished,  their  con- 
victions baffled,  their  good  beginnings  come  to 
nothing;  they  have  left  off  to  be  wise,  and  to  do 
fjood.     Thev  seemed  lo  have  been  under  the  direc- 


tion of  wisdom,  and  the  government  of  religion,  but 
they  have  broken  these  bonds  in  sunder;  they  have 
shaken  off  their  religion,  and  therewith  their  wis- 
dom. Note,  They  that  leave  off  to  do  good,  leave 
off  to  be  wise. 

3.  Having  left  off  to  do  good,  they  contrive  to  do 
hurt,  and  to  be  \  exatious  to  those  about  them  that 
are  good,  and  do  good;  {v.  4.)  He  devises  mischief 
u/ion  his  bed.  Note,  (1.)  Omissions  make  way  for 
commissions;  when  men  leave  off  doing  good,  leave 
off  prajing,  leave  off  their  attendance  on  God's  or- 
dinances, and  their  duty  to  him,  the  Devil  easily 
makes  them  his  agents,  his  instruments  to  di"aw 
those  that  will  be  drawn,  into  sin,  and  with  respect 
to  those  that  will  not,  to  draw  them  into  trouble. 
Those  that  leave  off  to  do  good,  begin  to  do  evil; 
the  Devil,  Ijeing  an  apostate  from  his  innocency, 
soon  became  a  tempter  to  E\  e,  and  a  persecutor  of 
righteous  Abel.  (2.)  It  is  bad  to  do  mischief,  but 
it  is  worse  tode\ise  it,  to  do  it  deliberately  and  with 
resolution,  to  set  the  wits  a-work  to  contrive  to  do 
it  most  effectually,  to  do  it  with  plot  and  manage- 
ment; with  the  subtlety,  as  well  as  the  malice,  ot 
the  old  serpent;  to  devise  it  ujjon  the  bed,  where 
we  should  i)e  meditating  ujjon  God  and  his  word, 
Mic.  ii.  1.  This  argues  the  sinner's  heart  fully  set 
in  him  to  do  evil. 

4.  Having  entered  into  the  way  of  sin,  that  way 
that  is  not  good,  that  has  good  neither  in  it,  nor  at 
the  end  of  it,  they  persist,  and  resolve  to  persevere, 
in  that  way.  He  sets  himself  to  execute  the  mis- 
chief he  has  devised,  and  nothing  shall  be  withhold- 
en  from  him,  which  he  has  purposed  to  do,  tliough 
it  be  ever  so  contrary  both  to  his  duty  and  to  his 
true  interest.  If  sinners  did  not  steel  their  hearts, 
and  brazen  their  faces,  with  obstinacy  and  impu- 
dence, they  could  not  go  on  in  their  evil  ways,  in 
such  a  direct  opposition  to  all  that  is  just  and  good 

5.  Doing  evil  themselves,  they  have  no  dislike  at 
all  of  it  in  others.  He  abhors  not  evil,  but,  on  the 
contrary,  takes  pleasure  in  it,  and  is  glad  to  sec 
others  as  bad  as  himself.  Or,  this  may  bespeak  his 
impenitency  in  sin.  They  that  have  done  evil,  if 
God  give  them  repentance,  abhor  the  evil  they 
ha\e  done,  and  themselves  because  of  it;  it  is  bitter 
in  the  reflection,  however  sweet  it  was  in  the  com- 
mission; but  these  hardened  sinners  have  such  sear- 
ed stupified  consciences,  that  they  never  reflect 
upon  their  sins  afterward  with  any  regret  or  re- 
morse, but  stand  to  what  they  have  done,  as  if  they 
could  justify  it  before  God  himself. 

Some  think  that  David,  in  all  this,  particularly 
means  Saul,  who  had  cast  off  the  fear  of  God,  and 
left  off  all  goodness;  who  pretended  kindness  to 
him,  when  he  gave  him  his  daughter  to  wife,  but, 
at  the  same  time,  was  devising  mischief  against 
him.  But  we  are  under  no  necessity  of  limiting 
ourselves  so  in  the  exposition  of  it;  there  are  too 
many  among  us  to  whom  the  description  agrees, 
which  is  to  be  greatly  lamented. 

5.  Thy  mercy,  O  Lord,  is  in  the  hea- 
vens, and  thy  faithfuhiess  reacheth  unto  the 
clouds.  6.  Thy  righteousness  is  Hke  the 
great  mountains ;  thy  judgments  are  a  great 
deep :  O  Lord,  thou  preservest  man  and 
beast.  7.  How  excellent  is  thy  loving- 
kindness,  O  God  !  therefore  the  children  of 
men  put  their  trust  und(>r  the  shadow  of  thv 
wings.  8.  They  sliall  be  abundantly  satis- 
fied with  the  fatness  of  thy  house  ;  and  thou 
shalt  make  them  drink  of  the  river  of  thy 
pleasure's.  9.  For  with  thee  /5  the  foun 
tain  of  life  :  in  thy  light  shall  we  see  ligii< 


PSALMS,  XXXVI. 


299 


10. 0  continue  thy  loving-kindness  unto  them 
that  know  thee:  and  thy  righteousness  to 
the  upright  in  heart.  11.  Let  not  the  foot 
of  pride  come  against  me,  and  let  not  the 
hand  of  the  wicked  remove  me.  12.  There 
are  the  workers  of  iniquity  fallen :  they  are 
cast  down,  and  shall  not  be  able  to  rise. 

David,  having  looked  round  with  grief  upon  the 
wickedness  of  the  wicked,  here  looks  up  with  comfort 
upon  the  goodness  of  (iod;  a  subject  as  delightful 
as  the  former  was  distateful,  and  very  proper  to  be 
set  in  the  balance  against  it.     Observe, 

I.  His  meditations  upon  the  grace  of  God.  He 
sees  the  world  polluted,  himself  endangered,  and 
God  dishonoured,  by  the  transgressions  of  the  wick- 
ed; but,  of  a  sudden,  he  turns  his  eye,  and  heart, 
and  speech  to  God;  Howevtr  it  bt,  yet  thou  art 
good.     He  here  acknowledges, 

1.  The  transcendent  perfections  of  the  Divine 
Nature.  Among  men,  we  have  often  reason  to 
complain.  There  is  no  truth  or  mercy,  (Hos.  iv.  1.) 
no  judgment  nor  justice,  Isa.  v.  7.  But  all  these 
may  be  found  in  God,  without  the  least  alloy. 
Whatever  is  missing,  or  amiss,  in  the  world,  we 
are  sure  there  is  nothing  missing,  nothing  amiss,  in 
him  that  governs  it. 

(1.)  He  is  a  God  of  inexhaustible  goodness;  Thy 
mercy,  O  Lord,  is  in  the  heavens.  If  men  shut  up 
the  bowels  of  their  compassions,  yet,  with  God,  at 
the  throne  of  his  grace,  we  shall  find  mercy.  When 
men  are  de\  ising  mischief  against  us,  God's  thoughts 
concerning  us,  if  we  cleave  closely  to  him,  are 
.thoughts  of  good.  On  earth,  we  meet  with  little 
content,  but  a  great  deal  of  disquiet  and  disappoint- 
ment; but  in  the  heavens,  where  the  mercy  of  God 
reigns  in  perfection,  and  to  eternity,  there  is  all  sa- 
tisfaction; there,  therefore,  if  we  would  be  easy,  let 
us  have  our  conversation,  and  there  let  us  long  to  be. 
How  bad  soever  the  world  is,  let  us  never  think  the 
worse  of  God,  or  of  his  government;  but,  from  the 
abundance  of  wickedness  that  is  among  men,  let  us 
take  occasion,  instead  of  reflecting  upon  God's  pu- 
rity, as  if  he  countenanced  sin,  to  admire  his  patience, 
that  he  bears  so  much  with  those  that  so  impudent- 
ly provoke  him ;  nay,  and  causes  his  sun  to  shine, 
and  his  rain  to  fall,  upon  them.  If  God's  mercy 
were  not  in  the  heavens,  infinitely  above  the  mer- 
cies of  any  creature,  he  would,  long  ere  this,  have 
drowned  the  world  again.  See  Isa.  Iv.  8,  9.  Hos. 
xi.  9. 

(2.)  He  is  a  God  of  inviolable  truth;  Thy  faith- 
fulness reaches  unto  the  clouds.  Though  God  suf- 
fers wicked  people  to  do  a  great  deal  of  mischief, 
yet  he  is,  and  will  be,  faithful  to  his  threatenings 
against  sin,  and  there  will  come  a  day  when  he  will 
reckon  with  them;  he  is  faithful  also  to  his  cove- 
nant with  his  people,  which  cannot  be  broken,  not 
one  jot  or  tittle  of  the  promises  of  it  defeated  by  all 
the  malice  of  earth  and  hell.  This  is  matter  of 
great  comfort  to  all  good  people,  that,  though  men 
are  false,  God  is  faithful;  men  speak  vanity,  but  the 
words  of  the  Lord  are  pure  words.  God's  faithful- 
ness reaches  so  high,  that  it  does  not  change  with 
the  weather,  as  men's  does,  for  it  reaches  to  the 
skies,  so  it  should  be  read,  (as  some  think,)  above 
the  clouds,  and  all  the  changes  of  the  lower  region. 

(3.)  He  is  a  God  of  incontestable  justice  and 
equity;  7^hy  righteousness  is  like  the  great  moun- 
tains, so  immoveable  and  inflexible  itself,  and  so 
conspicuous  and  evident  to  all  the  world;  for  no 
h'uth  is  more  certain  or  more  plain  than  this.  That 
the  Lord  is  righteous  in  all  his  ways,  and  that  he 
never  did,  nor  ever  will,  do  any  wrong  to  any  of  his 
creatures.     Even  when  clouds  and  darkness  are 


round  about  him,  yet  judgment  and  justice  are  the 
inhabitants  of  his  throne,  xcvii.  2. 

(4. )  He  is  a  God  of  unsearchable  wisdom  and  de- 
sign; "  Thy  judgments  are  a  great  deefi,  not  to  be 
fathomed  with  the  line  and  plummet  of  any  finite 
understanding."  As  his  power  is  sovereign,  which 
he  owes  not  any  account  of  to  us,  so  his  method  is 
singular  and  mysterious,  which  cannot  be  accounted 
for  by  us;  His  way  is  in  the  sea,  and  his  path  in  the 
great  waters.  We  know  that  he  does  all  wisely 
and  well,  but  what  he  does  we  know  not  now,  it 
is  time  enough  to  know  hereafter. 

2.  The  extensive  care  and  beneficence  of  the  Di- 
vine Providence;  "Thou  firesen>est  man  and  beast, 
not  only  protectest  them  from  mischief,  but  sup- 
pliest  them  with  that  which  is  needful  for  the  sup- 
port of  life."  The  beasts,  though  not  capable  of 
knowing  and  praising  God,  are  yet  graciously  pro- 
vided for;  their  eyes  wait  on  him,  and  he  gives 
them  their  meat  in  due  season.  Let  us  not  wonder 
that  God  gives  food  to  bad  men,  for  he  feeds  the 
brute-creatures;  and  let  us  not  fear  but  that  he  will 
provide  well  for  good  men;  he  that  feeds  the  young 
lions  will  not  starve  his  own  children. 

3.  The  peculiar  favour  of  (iod  to  the  saints.  Ob- 
serve, (1.)  Their  character;  {v.  7.)  they  are  such 
as  are  allured,  by  the  excellency  of  God's  loving- 
ly indness,  to  put  their  trust  under  the  shado7v  of  his 
wings.  [1.]  God's  loving-kindness  is  precious  to 
them ;  they  relish  it,  they  taste  a  transcendent  sweet- 
ness in  it,  they  admire  God's  beauty  and  benignity 
above  any  thing  in  this  world,  nothing  so  amiable, 
so  desirable.  Those  know  not  God,  that  do  net 
admire  his  loving-kindness;  and  those  know  not 
themselves  that  do  not  eai-nestly  covet  it.  [2.] 
They  therefore  repose  an  entire  confidence  in  him; 
they  have  recourse  to  him,  put  themselves  under 
his  protection,  and  then  think  themselves  safe,  and 
find  themselves  easy,  as  the  chickens  under  the 
wings  of  the  hen,  Matth.  xxiii.  37.  It  was  the 
character  of  proselytes,  that  they  came  to  trust  un- 
der the  wings  of  the  God  of  Israel;  (Ruth  ii.  12.) 
and  what  more  proper  to  gather  proselytes  than  the 
excellency  of  his  loving-kindness?  What  more 
powerful  to  engage  our  complacency  to  him  and  on 
him?  Those  that  are  thus  drawn  by  love,  will 
cleave  to  him.  (2.)  Their  privilege;  happy,  thrice 
happy,  the  people  whose  God  is  the  Lord,  for  in 
him  they  have,  or  may  have,  or  shall  have,  a  com- 
plete h^piness. 

[1.]  Their  desires  shall  be  answered;  (v.  8.) 
They  shall  be  abundantly  satkjied  with  the  fatness 
of  thy  house;  their  wants  supplied,  their  cravings 
gratified,  and  their  capacities  filled;  in  God  all- 
sufficient  they  shall  have  enough,  all  that  which 
an  enlightened,  enlarged,  soul  can  desire  or  receive. 
The  gains  of  the  world  and  the  delights  of  sense 
will  surfeit,  but  never  satisfy,  Isa.  Iv.  2.  But  the 
communications  of  divine  favoui  and  grace  will 
satisfy,  but  never  surfeit.  A  gracious  soul,  though 
still  desiring  more  o/God,  never  desires  more  than 
God.  The  gifts  of  Providence  so  far  satisfy  them 
that  are  content  with  such  things  as  they  have;  I 
have  all,  and  abound,  Phil.  iv.  18.  The  benefit  of 
holy  ordinances  is  the  fatness  of  God's  house,  sweet 
to  a  sanctified  soul,  and  strengthening  to  the  spiri- 
tual and  divine  life,  with  this  they  are  abundantly 
satisfied;  they  desire  nothing  more,  in  this  world, 
than  to  live  a  life  of  communion  with  God,  and  W 
have  the  comfort  of  the  promises.  But  the  full, 
the  abundant,  satisfaction  is  reserved  for  the  future 
state,  the  house  not  made  with  hands,  eternal  in 
the  heavens.     Every  \  essel  will  be  full  there. 

[2.]  Their  joys  shall  be  constant;  Thou  shall 
make  them  drink  of  the  river  of  thy  pleasureb. 
There  are  pleasures  that  are  truly  divine;  "They 
are  thy  pleastires;  not  only  which  come  from  thee 


300 


PSALMS,  XXXVIJ. 


as  the  Giver  of  them,  but  which  terminate  in  thee 
as  the  Matter  and  Centre  of  them."  Being  purely 
spiritual,  they  are  of  the  same  nature  with  those  of 
the  glorious  inhabitants  of  the  upper  world,  and 
bear  some  analogy  even  to  the  delights  of  the  Eter- 
nal Mind.  There  is  a  river  of  these  pleasures,  al- 
ways full,  always  fresh,  always  flowing.  There  is 
enough  for  all,  enough  for  each;  see  xlvi.  4.  The 
pleasures  of  sense  are  putrid  puddle-water,  those 
of  faith  are  pure  and  pleasant,  clear  as  crystal,  Rev. 
xxii.  1.  God  has  not  only  pro\  ided  this  river  of 
pleasures  for  his  people,  but  he  makes  them  to 
drink  of  it;  works  in  them  a  gracious  appetite  to 
tliese  pleasures,  and  by  his  Spirit  fills  their  souls 
with  joy  and  peace  in  believing.  In  heaven,  they 
shall  be  for  ever  drinking  of  those  pleasures  that 
are  at  God's  right  hand,  satiated  with  a  fulness  of 
joy,  xvi.  11. 

[3.]  Life  and  light  shall  be  their  everlasting  bliss 
and  portion,  v.  9.  Having  God  himself  for  their 
felicity,  First,  In  him  they  have  a  fountain  of  life, 
from  which  those  rivers  of  pleasure  flow,  i>.  8. 
The  God  of  nature  is  the  Fountain  of  natural  life; 
in  him  we  li\  e,  and  move,  and  have  our  being;  the 
God  of  grace  is  the  Fountain  of  spiritual  life.  All 
the  strengtli  and  comfort  of  a  sanctified  soul,  all  its 
gracious  principles,  powers,  and  performances,  are 
from  God;  he  is  the  Spring  and  Author  of  all  its 
sensations  of  di\  ine  things,  and  all  its  motions  to- 
ward them:  he  quickens  whom  he  will;  and  who- 
soever will,  may  come,  and  take  from  him  of  the 
waters  of  life  freely.  He  is  the  Fountain  of  eternal 
life;  the  liappinessof  glorified  saints  consists  in  the 
vision  and  fruition  of  him,  and  in  the  immediate 
communications  of  his  love,  without  interruption 
or  fear  of  cessation.  Secondly,  In  him  they  have 
light  in  perfection,  wisdom,  knowledge,  and  joy;  all 
included  in  this  light;  In  thy  light  ii'e  shall  see  light, 
that  is,  1.  "  In  the  knowledge  of  thee  in  grace,  and 
the  vision  of  thee  in  glory,  we  shall  have  that  which 
will  abundantly  suit  and  satisfy  our  understandings." 
That  divine  light  which  shines  in  the  scripture,  and 
especially  in  the  face  of  Christ,  the  Light  of  the 
world,  has  all  truth  in  it.  When  we  come  to  see 
God  face  to  face,  within  the  veil,  we  shall  see  light 
in  perfection,  we  shall  know  enough  tlien,  1  Cor. 
xiii.  12.  1  John  iii.  2.  2.  "In  communion  with 
thee  now;  by  the  communications  of  thy  grace  to 
us,  and  the  return  of  our  devout  afftctions  to  thee, 
and  in  the  fi-uition  of  thee  shortly  in  heaven,  we 
shall  have  a  complete  felicity  and  satisfaction.  In 
thy  favour  we  have  all  the  good  we  can  desire." 
This  is  a  dark  world,  we  see  little  comfort  in  it; 
but  in  the  heavenly  light  there  is  tnie  light,  and  no 
false  light,  light  that  is  lasting,  and  never  wastes. 
In  this  world,  we  see  God,  and  emoy  him  l)y  crea- 
tures and  means;  but  in  heaven,  God  hinisrlf  shall 
be  ivith  us,  (Re\-.  xxi.  3.)  and  we  shall  see  and  enjoy 
h-m  immediately. 

II.  We  have  here  David's  prayers,  intercessions, 
and  holy  triumphs,  grounded  upon  these  meditations. 
1.  He  intercedes  for  all  saints,  begging  that  they 
may  always  experience  the  benefit  and  comfort  of 
God's  favour  and  grace,  v.  \0.  (1.)  The  pers'^nshe 
prays  for  are  those  that  know  God,  that  are  ac- 
quainted with  him,  acknowledge  him,  and  avouch 
him  for  theirs:  the  upright  in  heart,  that  arc  sincere 
in  their  profession  of  religion,  and  faithful  both  to 
God  and  man:  those  that  are  not  upright  with  (iod, 
do  not  know  him  as  they  should.  (2.)  The  blessing 
he  begs  for  them,  is,  God's  loving-kindness,  that  is, 
the  tokens  of  his  favour  toward  them;  and  his  righ- 
teousness, that  is,  the  workings  of  his  grace  in  them; 
or  his  loving-kindness  and  righteousness  are  his 
goodness,  according  to  promise;  they  are  mercy  and 
truth.  (3.)  The  manner  in  which  he  desires  this 
blessing  may  be  conveyed;  Oh  continue  it,  draw  it 


out,  as  the  mother  draws  out  her  breasts  to  the  child, 
and  then  the  child  draws  out  the  milk  from  the 
breasts.  Let  it  be  drawn  out  to  a  length  equal  to  the 
line  of  eternity  itself;  the  happiness  of  the  saints  in 
heaven  will  be  in  perfection,  and  yet  in  continual  pro- 
gression, as  some  think;  for  the  fountain  there  will 
be  always  full,  and  the  streams  always  flowing.  In 
these  is  continuance,  Isa.  Ixiv.  5. 

2.  He  prays  for  himself,  that  he  might  be  pre- 
served in  his  integrity  and  comfort;  {y.  11.)  "Zc; 
not  the  foot  of  Jiride  come  against  me,  to  trip  up  my 
heels,  or  trample  upon  me;  and  let  not  the  hand  of 
the  wicked,  wliich  is  stretched  out  against  me,  pre- 
vail to  remo\  e  me,  either  from  my  purity  and  integ- 
rity, by  any  temptation,  or  from  my  peace  and  com- 
fort, by  any  trouble."  Let  not  those  who  fight 
against  God,  triumph  over  those  who  desire  to 
cleave  to  him.  They  that  have  experienced  the 
pleasure  of  communion  with  God,  cannot  but  desire 
that  nothing  may  ever  remove  them  from  him. 

3.  He  rejoices  in  hope  of  the  downfall  of  his  ene- 
mies, in  due  time;  (t'.  12.)  "There  where  they 
thought  to  have  gained  the  point  against  me,  they 
are  themselves  fallen;  taken  in  that  snare  which 
they  laid  for  me."  Theie,  in  the  other  woild, 
(so  some,)  there  where  the  saints  stand  in  the  judg- 
ment, and  have  a  place  in  God's  house,  the  workers 
of  iniquity  are  cast  in  the  judgment,  are  cast  down 
into  hell,  into  the  bottomless  pit,  out  of  which  they 
shall,  assuredly,  never  be  able  to  rise,  from  under 
the  insupportable  weight  of  God's  wrath  and  curse. 
It  is  true,  we  are  not  to  rejoice,  when  any  particu- 
lar enemy  of  ours  falls;  but  the  final  overthrow  of 
all  the  workers  of  iniquity,  will  be  the  everlasting 
triumph  of  glorified  saints. 

PSALM  XXXVIL 

This  psalm  is  a  sermon,  and  an  excellent  useful  sermon  it 
is;  calculated  not  (as  most  of  the  psalms)  for  our  devo- 
tion, butfor  our  conversion;  thereisnothinff  init  of  prayer 
or  praise,  butitisall  instruction;  ilis  Maschil — a  teaching 
psalm;  it  is  an  exposition  of  some  of  the  hardest  chap- 
ters in  the  book  of  Providence,  the  advancement  of  the 
wicked,  and  the  disgrace  of  the  righteous,  a  solution  of 
the  difRculties  that  arise  thereupon,  and  an  exhortation 
to  conduct  ourselves  as  becomes  us,  under  such  dark  dis- 
pensations. The  work  of  the  prophets,  (and  David  was 
one,)  was  to  explain  the  law.  Now  the  law  of  Moses 
had  pronnsed  temporal  blessings  to  the  obedient,  and  de- 
nounced temporal  miseries  against  the  disobedient,  which 
principally  referred  to  the  body  of  the  people,  the  nation 
as  a  nation;  for,  when  they  came  to  be  applied  to  particu- 
lar persons,  many  instances  occurred  of  sinners  in  pros- 
perity, and  saints  in  adversity;  to  reconcile  those  in- 
stances with  the  word  that  God  had  spoken,  is  the  scope 
of  the  prophet  in  this  psalm.  In  which,  1.  He  forbids  us 
to  fret  at  the  prosperity  of  the  wicked,  in  their  wicked 
ways,  v.  1,  7,8.  II.  He  gives  very  good  reasons  why 
we  should  not  fret  at  it.  1.  Because  of  the  scandalous 
character  of  the  wicked,  (v.  12,  14,21,32.)  notwithstand- 
ing their  prosperity;  and  the  honourable  character  of  the 
righteous,  v.  21,  26,  30,  31.  2.  Because  of  the  destruc- 
tion and  ruin  which  the  wicked  are  nigh  to,  (v.  2,  9,  10, 
20,  35,  36,  38.)  and  the  salvation  and  protection  which 
the  righteous  are  sure  of.  from  all  the  malicious  designs 
of  the  wicked,  v.  13,  15,  l'7,  28,  83,  39,  40.  3.  Because  of 
the  particular  mercy  God  has  in  store  for  ajl  good  people, 
and  the  favour  he  shows  them,  v.  II,  16,  18, 19,  22.  .25, 
28^  29,  37.  III.  He  prescribes  very  good  remedies  against 
this  sin  of  envying  the  prosperity  of  the  wicked,  and 
great  encouragement  to  use  those  remedies,  v.  3.  .6,  27, 
34.  In  singing  this  psalm,  we  must  teach  and  admonish 
one  another  rightly  to  understand  the  providence  of  God, 
and  to  accommodate  ourselves  to  it;  at  all  times  care 
fully  to  do  our  duty,  and  then  patiently  to  leave  the  event 
with  God,  and  to  believe  that,  how  black  soever  things 
may  look  for  the  present,  it  shall  be  well  with  them  that 
fear  God,  that  fear  before  him. 

A  psalm  of  David. 

1.  XT^RET  not  thyself  because  of  evii- 

X.     doers,  neither  be  thou  envious  against 

the  workers  of  iniquity :     2.  For  they  shall 


PSALMS,  XXXVIl. 


301 


^oon  be  cut  down  like  the  grass,  and  vvither 
as  the  green  herb.  3.  Trust  in  the  Lord, 
and  do  good  :  so  shalt  thou  dwell  in  the  land, 
and  verily  thou  shalt  be  fed.  4.  Delight  thy- 
self also  in  the  Lord  ;  and  he  shall  give  thee 
the  desires  of  thy  heart.  5.  Commit  thy 
way  unto  the  Lord  ;  trust  also  in  him,  and 
he  shall  bring  it  to  pass  :  6.  And  he  shall 
bring  forth  thy  righteousness  as  the  light,  and 
thy  judgment  as  the  noon-day. 

The  instructions  here  given  are  very  ])lain;  much 
need  not  be  said  for  the  exposition  of  them,  but 
there  is  a  deal  to  be  done  for  the  reducing  of  them 
to  practice,  and  there  they  will  look  best. 

I.  We  are  here  cautioned  against  discontent  at  the 
prosperity  and  success  of  evil-doers;  {v.  1,  2.)  Fret 
not  thyself,  neither  be  thou  envious.  We  may  sup- 
pose, that  David  speaks  this  to  himself  first,  and 
preaches  it  to  his  own  he  irt,  (in  his  communing 
with  that  upon  his  bed,)  for  the  suppressing  of  those 
corrupt  passions  which  he  found  working  there, 
and  then  leaves  it  in  writing,  for  instiuction  to  others 
that  might  be  in  the  like  temptation.  That  is 
preached  best,  and  with  most  probability  of  suc- 
cess, to  others,  which  is  fii-st  preached  to  ourselves. 
Now,  1.  When  we  look  abroad,  we  see  the  world 
full  of  evil-doers,  and  workers  of  iniquity,  that 
flourish  and  prosper,  that  have  what  they  will,  and 
do  what  they  will,  that  live  in  ease  and  pomp  them- 
selves, and  have  power  in  their  hands  to  do  mischief 
to  those  about  them.  So  it  was  in  David's  time; 
and  thei-efore,  if  it  is  so  still,  let  us  not  marvel  at 
the  matter,  as  though  it  were  some  new  or  strange 
thing.  2.  When  we  look  within,  we  find  ourselves 
tempted"  to  fret  at  this,  and  to  be  envious  against 
these  scandals  and  burthens,  these  blemishes  and 
common  nuisances  of  this  earth.  We  are  apt  to 
fret  at  God,  as  if  he  were  unkind  to  the  world,  and 
unkind  to  his  church,  in  permitting  such  men  to 
live,  and  prosper,  and  prevail,  as  they  do.  We  are 
apt  to  fret  ourselves  with  vexation  at  their  success 
in  their  evil  projects;  we  are  apt  to  envy  them  the 
liberty  they  take  in  getting  wealth,  and  perhaps  by 
unlawful  means,  and  in  the  indulgence  of  their  lusts, 
and  to  wish  that  we  could  shake  off  the  restraints 
of  conscience,  and  do  so  too.  We  are  tempted  to 
think  them  the  only  happy  people,  and  to  incline  to 
imitate  them,  and  to  join  ourselves  with  them,  that 
we  may  share  in  their  gains,  and  eat  of  their  dain- 
ties: and  this  is  that  which  we  are  warned  against; 
Fret  not  thyself,  neither  he  thou  envious.  Fretful- 
ness  and  envy  are  sins  that  are  their  own  punish- 
ments, they  are  the  uneasiness  of  the  spirit,  and 
the  rottenness  of  the  bones;  it  is  therefore  in  kind- 
ness to  ourselves  that  we  are  warned  against  them. 
Yet  that  is  not  all,  for,  3.  When  we  look  forward 
with  an  eye  of  faith,  we  shall  see  no  reason  to  envy 
wicked  people  their  prosperity,  for  their  ruin  is  at 
the  door,  and  they  are  ripening  apace  for  it,  v.  2. 
They  flourish,  but  as  the  grass,  and  as  the  green 
herb,  which  nobody  envies  or  frets  at.  The 
flourishing  of  a  godly  man  is  like  that  of  a  fruitful 
tree,  (i.  3.)  but  that  of  the  wicked  man,  like  grass 
and  herbs,  which  are  very  short-lived.  (1.)  They 
will  soon  wither  of  themselves.  Outward  prosperity 
is  a  fading  thin?;,  and  so  is  the  life  itself,  to  which 
it  is  confined.  (2.)  They  will  sooner  be  cut  down 
by  the  judgments  of  God.  Their  triumphing  is 
short,  but  their  weeping  and  wailing  will  be  ever- 
lasting. 

II.  We  are  here  counselled  to  live  a  life  of  con- 
fidence and  complacency  in  God,  and  thnt  will  keep 
us  from  fretting  at  the  prosperity  of  e\  il-doers;  if 


we  do  well  for  our  own  souls,  we  shali  see  little  rea- 
son to  envy  those  that  do  so  ill  for  theirs. 

Here  are  three  excellent  precepts,  which  we  are 
to  be  ruled  by,  and,  to  enforce  them,  three  precious 
promises,  which  we  may  rely  upon. 

1.  We  must  make  God  our  Hope  in  the  way  of 
duty,  and  tlien  we  shall  have  a  comfortable  sub- 
sistence in  this  world,  v.  3.  (1.)  It  is  required  that 
we  trust  in  the  Lord,  and  do  good,  that  we  confide 
in  God,  and  conform  to  him.  The  life  of  religion 
lies  much  in  a  believing  reliance  r.n  God,  his  favour, 
his  providence,  his  promise,  his  grace,  and  a  dili- 
gent care  to  serve  him  and  our  generation,  accord- 
ing to  his  will.  We  must  not  think  to  trust  in  God, 
and  then  li\e  as  we  list;  no,  it  is  not  trusting  God, 
but  tempting  him,  if  we  do  not  make  conscience  of 
'uir  duty  to  him ;  nor  must  we  think  to  do  good,  and 
then  to  trust  to  ourselves,  and  our  own  righteous- 
ness and  strength;  no,  we  must  both  trust  in  the 
Lord,  and  do  good.  And  then,  (2.)  It  is  promised 
that  we  shall  be  provided  for  in  this  world;  So  shalt 
thou  dwell  in  the  land,  and  verily  thou  shalt  be  fed. 
He  does  not  say,  "So  shalt  thou  get  preferment, 
dwell  in  a  palace,  and  be  feasted."  This  is  not  ne- 
cessary; a  man's  life  consists  not  in  the  abundance 
of  these  things;  but,  "Thou  shalt  have  a  place  to 
live  in,  and  that  in  the  land,  in  Canaan,  the  vallev 
of  vision,  and  thou  shalt  have  food  convenient  for 
thee. "  This  is  more  than  we  deserve,  it  is  as  much 
as  a  good  man  will  indent  fnr,  (Gen.  xxviii.  20.)  and 
it  is  enough  for  one  that  is  going  to  heaven.  Thou 
shalt  have  a  settlement,  a  quiet  settlement,  and  a 
maintenance,  a  comfortable  maintenance;  Verihi 
thou  shalt  be  fed,  (so  some  read  it,)  thou  shalt  be 
fed  by  faith,  as  the  just  are  said  to  live  by  faith,  and 
it  is  good  living,  good  feeding,  upon  the  promises. 
*^  Verily  thou  shalt  be  fed,  as  Elijah  in  the  famine, 
with  what  is  needful  for  thee."  God  himself  is 
a  Shepherd,  a  Feeder,  to  all  those  that  trust  in 
him,  xxiii.  1. 

2.  We  must  make  God  our  heart's  delight,  and 
then  we  shall  have  our  heart's  desire;  {v.  4.)  we 
must  not  only  depend  upon  God,  but  solace  ourselves 
in  him.  We  must  be  well  pleased  that  there  is  a 
God,  that  he  is  such  a  one  as  he  has  revealed  him- 
self to  be,  and  that  he  is  our  God  in  covenant.  We 
must  delight  ourselves  in  his  beauty,  bounty.  ;ii-d 
benignity;  our  souls  must  return  to  him,  and  repose 
in  him,  as  their  Rest,  and  their  Portion,  for  ever. 
Being  satisfied  of  his  loving-kindness,  we  must  be 
satisfied  with  it,  and  make  that  our  exceeding 
joy,  xliii.  4.  We  were  commanded  (i'.  3.)  to  do 
good,  and  then  follows  this  command,  to  delight  in 
God,  which  is  as  much  a  privilege  as  a  duty.  If  we 
make  conscience  of  obedience  to  God,  we  mav  then 
take  the  comfort  of  a  complacency  in  him.  And 
even  this  pleasant  duty  of  delighting  in  God,  lias  a 
promise  annexed  to  it,  which  is  very  full  and  pre- 
cious, enough  to  recompense  the  hardest  services; 
He  shall  give  thee  the  desires  of  thy  heart.  He  has 
not  promised  to  gratify  all  the  appetites  of  the  body, 
and  the  humours  of  the  fancy,  but  to  grant  all  the 
desires  of  the  heart,  all  the  cravings  of  the  renewed 
sanctified  soul.  What  is  the  desire  of  the  heart  of 
a  good  man?  It  is  this,  to  know,  and  love,  and  live 
to,  God,  to  please  him,  and  to  be  pleased  in  him. 

3.  We  must  make  God  our  Guide,  and  submit  in 
every  thing  to  his  guidance  and  disposal;  and  then 
all  our  affairs,  even  those  that  seem  most  intricate 
and  perplexed,  shall  be  made  to  issue  well,  and  to 
our  satisfaction,  v.  5,  6. 

(1.)  The  duty  is  very  easy;  and  if  we  do  it  aright, 
it  will  make  us  easy;  Commit  thy  way  unto  the 
Lord;  roll  thy  way  upon  the  Lord,  so  "the  margin 
reads  it,  Prov.  xvi.  3.  Ps.  Iv.  22.  Cast  thy  burthen 
upon  the  Lord,  the  burthen  of  thy  care,  1  Pet.  v.  7. 
Wp  must  roll  it  off  ourselves,  so  as  not  to  affiict  and 


302 


PSALMS,  XXXVIl. 


perplex  ourselves  with  thoughts  about  future  events, 
(Miitth.  vi.  25.)  not  to  cumber  and  trouble  ourselves 
eitlier  with  the  contrivance  of  the  means,  or  with 
expectation  of  the  end,  but  refer  it  to  God,  lea\  e  it 
to  him,  by  his  wise  and  good  providence  to  order 
and  dispose  of  all  our  concerns,  as  he  pleases;  He- 
veal  thy  way  unto  the  Lord;  (so  tlie  LXX)  that  is, 
"  By  prayer  spread  thy  case,  and  all  thy  cares  about 
it,  before  the  Lord,"  (as  Jephthah  uttered  all  his 
words  before  the  Lord  in  Mizfieh,  Judg.  xi.  11.) 
"and  then  trust  in  him  to  bring  it  to  a  good  issue, 
with  a  full  satisfaction  that  all  is  well  that  God 
does."  We  must  do  our  duty,  (that  must  be  our 
care,)  and  then  leave  the  event  with  God;  Sit  still, 
and  see  how  the  matter  will  fall,  Ruth  iii.  18.  We 
must  follow  Providence,  and  not  force  it;  swAscribe 
to  Infinite  Wisdom,  and  not/zrescribe. 

(2.)  The  promise  is  very  sweet;  [1.]  In  general, 
"  He  shall  bring  that  to  pass,  whate\  er  it  is,  which 
thou  hast  committed  to  him,  if  not  to  thy  contrivance, 
yet  to  thy  content.  He  will  find  means  to  extricate 
thee  out  of  thy  straits,  to  prevent  thy  fears,  and 
bring  about  thy  purposes,  to  thy  satisfaction. "  [2.  ] 
In  particular,  "He  will  take  care  of  thy  reputation, 
and  bring  thee  out  of  thy  difficulties,  not  only  with 
comfort,  but  with  credit  and  honour.  He  shall 
bring  forth  thy  righteousness  as  the  light,  and  thy 
judgment  as  the  noon-day;"  {v.  6.)  that  is,  "He 
shall  make  it  to  appear,  that  thou  art  an  honest 
man,  and  that  is  honour  enough."  First,  It  is  im- 
plied that  the  righteousness  and  judgment  of  good 
people,  may,  for  a  time,  be  clouded  and  eclipsed, 
either  bv  remarkable  rebukes  of  Providence,  (Job's 
great  afflictions  darkened  his  righteousness,)  or  by 
the  malicious  censures  and  reproaches  of  men,  who 
give  them  bad  names,  which  they  no  way  deserve, 
and  lay  to  their  charge  things  which  they  know  not. 
Secondly,  It  is  promised  that  God  will,  in  due  time, 
roll  away  the  reproach  they  are  under,  clear  up 
their  innocency,  and  bring  forth  their  righteous- 
ness, to  their  honour;  perhaps  in  this  world,  at  fur- 
thest, in  the  great  day,  Matth.  xiii.  43.  Note,  If 
we  take  care  to  keep  a  good  conscience,  we  may 
leave  it  to  God  to  take  care  of  our  good  name. 

7.  Rest  in  the  Lord,  and  wait  patiently 
for  him :  fret  not  thyself  because  of  him  who 
prospercth  in  his  way,  because  of  the  man 
who  brinj^eth  wicked  devices  to  pass.  8. 
Cease  from  anger,  and  forsake  wrath ;  fret 
not  thyself  in  any  wise  to  do  evil.  9.  For 
evil-doers  shall  be  cut  off:  but  those  that 
wait  upon  the  LiOrjD,  they  shall  inherit  the 
earth.  1 0.  For  yet  a  little  while,  and  the 
wicked  shall  not  he:  yea,  thou  shalt  diligently 
consider  his  place,  and  it  skall  not  he.  1 1 . 
But  th(^  meek  shall  inherit  the  earth ;  and 
shall  delight  themselves  in  the  abundance  of 
peace.  1 2.  The  wicked  plotteth  against  the 
just,  find  i^nasheth  upon  him  with  his  teeth. 
13.  The  TiORD  shall  laugh  at  him;  for  he 
seeth  that  his  day  is  conung,  1 4.  The  wicked 
have  drawn  out  the  sword,  and  have  bent 
their  bow,  to  rast  down  the  poor  and  needy, 
and  to  slay  such  as  be  of  upright  conversa- 
tion. 15.  Their  sword  shall  enter  into  their 
own  heart,  and  their  bows  shall  be  broken. 
16.  A  little  that  a  righteous  man  hath  is  bet- 
ter than  the  riehes  of  many  wicked.  1 7.  For 
the  arms  of  the  wicked  shall  be  broken :  but 


the  Lord  upholdeth  the  righteous.  1 8.  The 
Lord  knoweth  the  days  of  the  upright ;  and 
their  inheritance  shall  be  for  ever.  1 9.  They 
shall  not  be  ashamed  in  the  evil  time ;  and 
in  the  days  of  famine  they  shall  be  satisfied. 
20.  But  the  wicked  shall  perish,  and  the 
enemies  of  the  Lord  sha/l  be  as  the  fat  of 
lambs :  they  shall  consume,  into  smoke  shall 
they  consume  away. 

In  these  verses,  we  have, 

I.  The  foregoing  precepts  inculcated;  for  we  are 
so  apt  to  disquiet  ourselves  with  needless,  fruitless, 
discontents  and  distrusts,  that  it  is  necessary  therr 
should  be  precept  upon  precept,  and  line  upon  line, 
to  suppress  them,  and  arm  us  against  them. 

1.  Let  us  compose  ourselves  by  believing  in  God; 
"  Nest  in  the  Lord,  and  wait  fiatiently  for  him; 
(x>.  7.)  be  well  reconciled  to  all  he  does,  and  ac- 
quiesce in  it,  for  that  is  best  that  is,  because  it  is 
what  God  has  appointed;  and  be  well  satisfied  that 
he  will  still  make  all  to  work  for  good  to  us,  though 
we  know  not  hnw  or  which  way.  Be  silent  to  the 
Lord,"  so  the  word  is;  not  with  a  sullen,  but  a  sub- 
missive, silence.  A  patient  bearing  of  what  is  laid 
upon  us,  and  a  patient  expectation  of  what  is  further 
appointed  for  us,  are  as  much  our  interest  as  they 
are  our  duty;  for  it  will  make  us  always  easy,  and 
there  is  a  great  deal  of  reason  for  it,  for  it  is  making 
a  virtue  of  necessity. 

2.  Let  us  not  discompose  ourselves  at  what  we 
see  in  this  world;  "  Fret  not  thyself  because  of  him 
who  /iros/iers  in  his  wicked  way;  who,  though  he  is 
a  bad  man,  yet  thrives  and  grows  rich  and  great  in 
the  world;  no  nor  because  of  him  who  does  mis- 
chief with  his  power  and  wealth,  and  brings  wicked 
devices  to  pass  against  those  that  are  virtuous  and 
good,  who  seems  to  have  gained  his  point,  and  to 
have  run  them  down;  if  thy  heart  begins  to  rise  at 
it,  stroke  down  thy  folly,  and  cease  from  anger, 
{v.  8.)  check  the  first  stirrings  of  discontent  and 
envy,  and  do  not  harbour  any  hard  thoughts  of  God 
and  his  providence  upon  this  account;  be  not  angry 
at  any  thing  that  God  does,  but  forsake  that  wrath; 
it  is  the  worst  kind  of  wrath  that  can  be.  Fret  not 
thyself  in  any  wise  to  do  evil,  do  not  envy  them  their 
prosperity,  lest  thou  be  tempted  to  fall  in  with 
them,  and  to  take  the  same  evil  course  that  the)'' 
take  to  enrich  and  advance  themselves,  or  some 
desperate  course  to  avoid  them  and  their  power." 
Note,  A  fretful,  discontented,  spirit  lies  open  to 
many  temptations;  and  those  that  indulge  it  are  in 
danger  of  doing  evil. 

II.  The  foregoing  reasons,  taken  from  the  ap- 
proaching ruin  of  the  wicked,  notwithstanding  their 
prosperity,  and  the  real  happiness  of  the  righteous, 
notwithstanding  their  troubles,  are  here  much  en- 
larged upon,  and  the  same  things  repeated  in  a 
pleasing  variety  of  expression. 

We  are  cautioned  {v.  7.)  not  to  envy,  the  wicked, 
either  worldly  prosperity,  or  the  success  of  their 
plots  against  the  righteous.  The  reasons  here  given 
respect  these  two  temptations  severally. 

1.  Good  peo])le  have  no  reason  to  envy  the  world- 
ly prosperity  of  wicked  people,  nor  to  grieve  or  lie 
uneasy  at  it. 

(1.)  Because  the  prosperity  of  the  wicked  will 
soon  be  at  an  end;  (■):'. 9.)  Fvil-doers shall  he  cut  off 
bv  some  sudden  stroke  of  divine  justice,  in  the  midst 
of  their  prosperity;  what  they  have  got  by  sin,  will 
not  onlv  flow  away  from  them,  (Job  xx.  28.)  hut 
thcv  shall  be  carried  away  with  it.  See  the  end  of 
these  men,  (Ixxiii.  17.)  how  dear  their  ill-grt  gain 
will  cost  them,  and  you  will  he  far  from  envving 
them,  or  from  being  willing  to  espouse  tlieir  lot,  for 


PSALMS,  XXXVII. 


303 


better,  for  worse.  Their  ruin  is  sure,  and  it  is  very 
near;  (v.  10. )  Yt^t  a  little  while,  and  'he  tvicked  shall 
not  be  what  they  now  are;  they  are  brought  into 
desolation  in  a  moment,  Ixxiii.  19.  Have  a  little 
patience,  for  the  Judge  stands  before  the  door.  Jam. 
V.  8,  9.  Moderate  your  passion,  for  the  Lord  is  at 
hand;  (Phil.  iv.  5.)  and  when  it  comes,  it  will  be 
an  utter  ruin,  he  and  his  shall  be  extirpated,  the 
day  that  comes  shall  leave  him  neither  root  nor 
branch;  (Mai.  iv.  1.)  thou  shalt  diligently  consider 
his  /ilace,  where  but  the  other  day  he  made  a  migh- 
ty figure,  but  it  shall  not  be,  you  will  not  find  it;  he 
shall  leave  nothing  valuable,  nothing  honourable, 
behind  him.  To  the  same  purport,  {v.  20. )  The 
nvicked  shall  perish;  their  death  is  their  perdition, 
because  it  is  the  period  of  all  their  joy,  and  a  passage 
to  endless  misery;  Blessed  are  the  dead  that  die  in 
the  Lord,  but  undone,  for  ever  undone,  are  the  dead 
that  die  in  their  sins.  The  wicked  are  the  enemies 
of  the  Lord;  such  they  make  themselves,  who  will 
not  have  him  to  reign  o\  er  them,  and  as  such  he 
will  reckon  with  them;  They  shall  consume  as  the 
fat  of  lambs,  they  shall  consume  into  smoke.  Their 
prosperity,  which  gratifies  their  sensuality,  is  like 
the  fat  of  lambs,  not  solid  or  substantial,  but  loose 
and  washy;  and  when  their  ruin  comes,  they  shall 
fall  as  sacrifices  to  the  justice  of  God,  and  be  con- 
sumed as  the  fat  of  the  sacrifices  was  upon  the  altar, 
whence  it  ascended  in  smoke.  The  day  of  God's 
v^engeance  on  the  wicked,  is  represented  as  a  sacri- 
fice of  the  fat  of  the  kidneys  of  rams;  (Isa.  xxxiv.6. ) 
for  he  will  be  honoured  by  the  ruin  of  his  enemies, 
as  he  was  by  the  sacrifices;  damned  sinners  are 
sacrifices,  Mark  ix.  49.  This  is  a  good  reason  why 
we  should  not  envy  them  their  prosperity;  while 
they  are  fed  to  the  full,  they  are  but  in  the  fattening 
for  the  day  of  sacrifice,  like  a  lamb  in  a  large  place; 
(Hos.  iv.  16.)  and  the  more  they  prosper,  the  more 
will  God  be  glorified  in  their  ruin. 

(2.)  Because  the  condition  of  the  righteous,  even 
in  this  life,  is  every  way  better,  and  more  desirable, 
than  that  of  the  wicked,  v.  16.  In  general,  a  little 
that  a  righteous  man  has  of  the  honour,  wealth,  and 
pleasure  of  this  world,  is  better  than  the  riches  of 
many  ivicked.  Observe,  [1.]  The  wealth  of  the 
world  is  so  dispensed  by  the  Di\  ine  Providence, 
that  it  is  often  the  lot  of  good  people  to  h  ive  but  a 
little  of  it,  and  of  wicked  people  to  have  abundance 
'  of  it;  for  thus  God  would  show  us  that  the  things  of 
this  world  are  not  the  best  things,  for  if  they  were, 
those  would  have  most,  that  are  best  and  dearest  to 
God.  [2.]  That  a  godly  man's  little  is  really  better 
than  a  wicked  man's  much;  see  Prov.  xv.  16,  17. — 
xvi.  8. — xx\iii.  6.  A  godly  man's  estate,  though 
ever  so  little,  is  better  than  a  wicked  man's  estate, 
though  ever  so  much,  for  it  comes  from  a  bettei- 
hand,  from  a  hand  of  special  love,  and  not  merelv 
from  a  hand  of  common  providence;  it  is  enjoyed 
by  a  better  title,  God  gives  it  to  tliem  Iiy  promise, 
(Gal.  iii.  18.)  it  is  theirs  by  virtue  of  their  relation 
to  Christ,  who  is  the  Heir  of  all  things;  and  it  is 
put  to  a  better  use,  it  is  sanctified  to  them  bv  the 
messing  of  God;  unto  the  fiure  all  things  are  fiure. 
Tit.  i.  15.  A  little  whei  ewith  God  is  served  and 
honoured,  is  better  than  a  great  deal  prepared  for 
B  lal,  or  for  a  base  lust. 

The  promises  liere  made  to  the  righteous,  secure 
them  such  a  happiness  that  they  need  not  envy  the 
prosperity  of  evil-doers.  Let  them  know  to  their 
comfort. 

First,  That  they  shall  inherit  the  earth,  as  much 
of  it  as  Infinite  Wisdom  sees  good  for  them;  they 
have  the  promises  of  the  life  that  now  is,  1  Tim. 
IV.  8.  If  all  the  earth  were  necessary  to  make  them 
happy,  they  should  have  it.  All  is  theirs,  even  the 
world,  and  things  present,  as  well  as  things  to  come, 
I  Cor.  iii.  21,  22.     They  have  it  by  inheritance,  a  i 


safe  and  honourable  title,  not  by  permission  only 
and  connivance.  \Mien  evil-doers  are  cut  off,  the 
righteous  sometimes  inherit  what  they  gathered; 
the  wealth  of  the  siJiner  is  laid  ufifor  the  just.  Job 
xxvii.  17.  Prov.  xiii.  22.  This  promise  is  here 
made,  1.  To  those  that  live  a  life  of  faith;  {v.  9.) 
those  that  wait  upon  the  Lord,  as  dependants  oti 
him,  expectants  from  him,  and  supplicants  to  him, 
shall  inherit  the  earth,  as  a  token  of  his  present  fa 
vour  to  them,  and  an  earnest  of  better  things  in- 
tended for  them  in  the  other  world.  God  is  a  good 
Master  that  provides  plentifully  and  well,  not  only 
for  his  working  servants,  but  for  his  waiting  ser- 
vants. 2.  To  those  that  live  a  quiet  and  peaceable 
life;  {v.  11.)  The  meek  shall  inherit  the  earth. 
They  are  in  least  danger  of  being  injured  and  dis- 
turbed in  the  possession  of  what  they  have;  and 
they  have  most  satisfaction  in  themselves,  and  con- 
sequently tlie  sweetest  relish  of  their  creature- 
comforts.  Our  Saxiour  has  made  this  a  gospel 
promise,  and  a  confirmation  of  the  blessing  he  pro- 
nounced on  the  meek,  Matth.  v.  5. 

Secondly,  That  they  shall  delight  the?nselves  in 
the  abiuidance  of  peace,  v.  11.  Perhaps  they  have 
not  abundance  of  wealth  to  delight  in,  but  they  have 
th.it  which  is  better,  abundance  of  peace,  inward 
peace  and  tranquillity  of  mind,  peace  with  God,  and 
then  peace  in  God,  that  great  peace  which  they  have 
that  lo\-e  God's  law,  whom  nothing  shall  offend; 
(cxix.  165. )  that  abundance  of  peace  which  is  in  the 
kingdom  of  Christ;  (Ixxii.  7.)  that  peace  which  the 
world  cannot  give,  (John  xiv.  27.)  and  which  the 
wicked  cannot  have,  Isa.  Ivii.  21.  This  they  shall 
delight  themselves  in,  and  in  it  they  shall  haVe  a 
continual  feast;  while  they  that  have  abundance  of 
wealth  do  but  cumber  and  perplex  themselves  with 
it,  and  have  little  delight  in  it. 

Thirdly,  That  God  knows  their  days,  v.  18.  He 
takes  particular  notice  of  them,  of  all  they  do,  and 
of  all  that  happens  to  them.  He  keeps  account  of 
the  days  of  their  service,  and  not  one  day's  work 
shall  go  unrewarded;  and  of  the  days  of  their  suffer- 
ing, that  for  those  also  they  may  receive  a  recom- 
pense. He  knows  their  fair  days,  and  has  pleasure 
in  their  prosperity;  he  knows  their  cloudy  and  dark 
days,  the  days  of  their  affliction,  and,  as  the  day  is, 
so  shall  the  strength  be. 

Fourthly,  That  their  inheritance  shall  be  for  ever. 
Their  time  on  earth  is  reckoned  by  days,  which 
will  soon  be  numbered;  God  takes  cognizance  of 
them,  and  gives  them  the  blessings  of  every  day  in 
its  day;  but  it  was  never  intended  that  their  inhe- 
ritance should  be  confined  within  the  limits  of  those 
days;  no,  that  must  be  the  portion  of  an  immortal 
soul,  and  therefore  must  last  as  long  as  that  lasts, 
and  will  run  parallel  with  the  longest  line  of  eter- 
nity itself ;  1  heir  inheritance  shalt  be  for  ever;  not 
their  inheritance  in  the  earth,  but  that  incorrupti- 
ble, indefeasible,  one,  which  is  laid  up  for  them  in 
hea\  en.  They  that  are  sure  of  an  everlasting  in- 
heritance in  the  other  world  have  no  reason  to  envy 
the  wicked  their  transitory  possessions  and  plea- 
sures in  this  world. 

Fifthly,  That,  in  the  worst  of  times,  it  shall  go 
well  with  them;  {v.  19.)  They  shall  not  be  ashamed 
of  their  hope  and  confidence  in  God,  nrr  of  the  pro- 
fession they  have  made  of  religion;  for  the  comfort 
of  tliat  will  stand  them  in  stead,  and  be  a  real  sup- 
port to  tlicm,  in  evil  times.  When  others  droop, 
they  shall  lift  u])  their  heads  with  joy  and  confi- 
dence; even  in  the  days  of  famine,  when  others  are 
dying  for  hunger  round  about  them,  they  shall  be 
satisfied,  as  Elijah  was;  some  way  or  other  God 
will  provide  food  conxenient  for  them,  or  give  them 
hearts  to  be  satisfied  and  content  without  it;  so  that, 
if  they  should  be  hardly  bestead  and  hungry,  they 
shall  not  (as  the  wicked  do)  fret  themselves,  a?id 


304 


PSALMS,  XXXVII. 


curse  their  king  and  their  God,  (Isa.  viii.  21.)  but 
rejoice  in  God  as  the  God  of  their  salvation,  e\  en 
when  the  fig-tree  does  not  blossom,  Hab.  ill.  17,  18. 
2.  Good  people  have  no  reason  to  fret  at  the  oc- 
casional success  of  the  designs  of  the  wicked  against 
the  just;  though  they  do  bring  some  of  their  wicked 
devices  to  pass,  which  makes  us  fear  they  will  gain 
their  point,  and  bring  them  all  to  pass,  yet  let  us 
cease  from  anger,  and  nof  fret  ourselves  so  as  to 
think  of  giving  up  the  cause.     For, 

(1.)  Their  plots  will  be  their  shame,  v.  12,  13. 
It  IS  true,  the  wicked  filotteih  against  t/tejiist,  tliere 
is  a  rooted  enmity  in  the  seed  of  the  \yicked  one 
against  the  righteous  seed;  their  aim  is,  if  they  can, 
to  destroy  their  rightei  usiiess;  if  that  fail,  then  to 
destroy  them.  With  this  end  in  view,  they  have 
acted  with  a  great  deal  both  of  cursed  policy  and 
contrivance,  (they  plot,  they  practise  against  the 
just,)  and  of  curs'ed  zeal  and  fury,  they  gnash  ufion 
them  with  their  teeth;  so  desirous  are  they,  if  they 
could  get  it  into  their  power,  to  eat  theui  up,  and  so 
full  of  rage  and  indignation  are  they,  because  it  is 
not  in  their  power;  but  by  all  this  they  do  but  make 
themselves  ridiculous;  the  Lord  shall  laugh  at  them, 
ii.  4,  5.  They  are  proud  and  insolent,  but  God 
shall  pour  contempt  upon  them;  he  is  not  only  dis- 
pleased with  them,  but  he  despises  them  and  all 
their  attempts  as  vain  and  ineffectual,  and  their 
malice  as  impotent  and  in  a  chain;  for  he  sees  that 
his  day  is  co7ning,  rhdX  is,  [1.]  The  day  of  God's 
reckoning,  the  day  of  the  revelation  of  his  righteous- 
ness, which  now  seems  clouded  and  eclipsed.  Men 
have  their  day  now ;  this  is  your  hour,  Luke 
xxii.  53.  But  God  will  have  his  day  shoi'tly,  a  day 
of  recompenses,  a  day  which  will  set  all  to  rights, 
and  render  that  ridiculous  which  now  passes  for 
glorious.  /;  is  a  small  thing  to  be  judged  of  man's 
judgment;  (1  Cor.  iv.  3.)  God's  day  will  give  a 
decisive  judgment.  [2.]  The  day  of  their  ruin,  the 
wicked  man's  day,  the  day  set  for  his  fall,  that  day 
is  coming;  which  denotes  delay,  it  is  not  yet  come, 
but  certainly  it  will  come.  The  believing  prospect 
of  that  day  will  enable  the  virgin,  the  daughter  of 
Zion,  to  despise  the  rage  of  her  enemies,  and  la?igh 
them  to  scorn,  Isa.  xxxvii.  22. 

(2.)  Their  attempts  will  be  their  destmction, 
V.  14,  15.  See  here,  [1.]  How  barbarous  they  are 
in  their  designs  against  good  people.  They  pre- 
pare instruments  of  death,  the  sword  and  the  bow, 
no  less  will  serve;  they  hunt  for  the  precious  life; 
that  which  they  design,  is,  to  cast  down  and  slay; 
it  is  the  blood  of  the  saints  they  thirst  after.  They 
carry  on  the  design  very  far,  and  it  is  near  to  be  put 
in  execution;  they  have  drawn  the  sword,  and  bent 
the  bow;  and  all  these  military  preparations  are 
made  against  the  hel]3less,  the  poor,  and  needy; 
this  shows  them  to  be  very  cowardly;  and  against 
the  guiltless,  such  as  be  of  upright  conversation, 
that  never  gave  them  any  provocation,  nor  offered 
injury  to  them,  or  any  other  person;  this  shows 
them  to  be  very  wicked.  Uprightness  itself  will  be 
no  fence  against  their  malice.  But,  [2.]  How  justly 
their  malice  recoils  upon  themselves;  their  sword 
shall  turn  into  their  own  heart;  which  implies  the 
preservation  of  the  righteous  from  their  malice, 
and  the  filling  u])  of  the  measure  of  their  own  ini- 
quity by  it.  Sometimes  that  very  thing  pro\es  to 
be  their  own  destruction,  which  they  projected 
against  their  liarmless  neighbours;  however,  God's 
sword,  which  tlieir  provocations  have  drawn  against 
themselves,  will  give  them  their  death's  wound. 

(3.)  Those  that  are  not  suddenly  cut  off,  shall 
yet  be  so  disabled  to  do  any  further  mischief,  that 
the  interests  of  the  church  shall  be  effectually  se- 
cured; Their  bones  shall  be  broken;  (v.  15. )  the  in- 
struments of  their  ci-uelty  shall  fail  them,  and  they 
shall  lose  those  whom  they  had  made  too's  of,  to 


serve  their  bloody  purposes  with;  nay,  their  arms 
shall  be  broken,  so  that  they  shall  Jiot  be  able  to  go 
on  with  their  enterprises.  But  the  Lord  ufiholds 
the  righteous,  so  that  they  neither  sink  under  the 
weight  of  their  afflictions,  nor  are  crushed  by  the 
violence  of  their  enemies.  He  upholds  them  bc)th  in 
their  integrity,  and  in  their  prosperity;  and  they 
that  are  so  upheld  by  the  Rock  of  ages,  have  no 
reason  to  envy  the  wicked  the  support  of  their 
broken  reeds. 

2 1 .  The  wicked  bonoweth,  and  payeth 
not  again :  but  the  righteous  showetli  mercy, 
and  giveth.  22.  For  such  us  be  blessed  of 
him  shall  inherit  the  earth  ;  and  tlieij  that  he 
cursed  of  him  shall  be  cut  oif.  23.  The 
steps  of  a  good  man  are  ordered  by  the 
Lord  ;  and  he  delighteth  in  his  way.  24. 
Though  he  fall,  he  shall  not  be  utterly  cast 
down :  for  the  Lord  upholdeth  him  with  his 
hand.  25.  I  have  been  young,  and  now  am 
old  ;  yet  have  I  not  seen  the  righteous  for- 
saken, nor  his  seed  begging  bread.  26.  He 
is  ever  merciful,  and  lendeth  ;  and  his  seed 
is  blessed.  27.  Depart  from  evil,  and  do 
good;  and  dwell  for  evermore.  28.  For 
the  Lord  loveth  judgment,  and  forsaketh 
not  his  saints ;  they  are  preserved  for  ever : 
but  the  seed  of  the  wicked  shall  be  cut  off. 
29.  The  righteous  shall  inherit  the  land,  and 
dwell  therein  for  ever.  30.  The  mouth  of 
the  righteous  speaketh  wisdom,  and  liis 
tongue  talketh  of  judgment.  31.  The  law 
of  his  God  is  in  his  heart  -,  none  of  his  steps 
shall  slide.  32.  The  wicked  watcheth  the 
righteous,  and  seeketh  to  slay  him.  33. 
The  Lord  will  not  leave  him  in  his  hand, 
nor  condemn  him  when  he  is  judged. 

These  verses  are  much  to  the  same  purport  with 
the  foregoing  verses  of  this  psalm,  for  it  is  a  sub  M 
ject  worthy  to  be  dwelt  upon.     Observe  here, 

I.  What  is  required  of  us,  as  the  way  to  our  hap- 
piness; which  we  may  learn  both  from  the  charac 
ters  here  laid  down,  and  from  the  dirt  rtions  here 
given.     If  we  would  be  blessed  of  God, 

1.  We  must  make  conscience  of  giving  every 
body  their  own;  for  the  wicked  borrows,  and  fiays 
?iot  again,  V.  21.  It  is  the  first  thing  wliich  the 
Lord  our  God  requires  of  us,  that  we  do  justly,  and 
render  to  all  their  due.  It  is  not  only  a  shameful 
paltry  thing,  but  a  sinful  wicked  thing,  not  to  repay 
what  we  have  borrowed.  Some  make  this  an  in- 
stance, not  so  much  of  the  wickedness  of  the  wick 
ed,  as  of  the  misery  and  poverty  to  which  they  are 
reduced  by  the  just  judgment  of  God,  that  'they 
shall  be  necessitated  to  borrow  for  their  supply,  anci 
then  be  in  no  capacity  to  repay  again,  and  so  lie  at 
the  mercy  of  their  creditors.  \^'hatever  some  men 
seem  to  think  of  it,  as  it  is  a  great  sin  for  those  that 
are  able  to  deny  the  payment  of  their  just  debts,  so 
it  is  a  great  misery  not  to  be  able  to  pay  them. 

2.  We  must  be  ready  to  all  acts  of  charity  and 
beneficence;  for  as  it  is  an  instance  of  (iod's  good 
ness  to  the  righteous,  that  he  puts  it  into  the  power 
of  his  hand  to  be  kind,  and  to  do  good,  (and  so  some 
understand  it,  God's  blessing  increases  his  little,  to 
that  degree,  that  he  has  abundance  to  spare  for  the 
relief  of  others,)  so  it  is  an  instance  of  the  goodness 
of  the  righteous  man,  that  he  has  a  heart  proper- 


PSALMS,  XXXVII. 


305 


tionable  to  his  estate;  he  shows  mercy,  and  gives,  v. 
"21.  He  is  ever  merciful,  or  every  day,  or  all  tlie  day, 
merciful,  and  lends,  and  sometimes  there  is  as  true 
cliaiily  in  lendiiig  as  in  giving;  giving  and  lending 
are  then  acceptable  to  God,  when  they  come  from 
a  merciful  disposition  in  the  heart,  which,  if  it  be 
sincere,  will  be  constant,  and  will  keep  us  from  be- 
ing weary  of  well-doing.  He  that  is  truly  merciful 
will  be  ever  merciful. 

3.  VVe  must  lea\  e  our  sins,  and  engage  in  the 
practice  of  serious  godliness;  {v.  27.)  Defiart  from 
evil,  and  do  good;  cease  to  do  evil,  and  abhor  it; 
learn  to  do  well,  and  cleave  to  it.  This  is  true  re- 
ligion. 

4.  We  must  abound  in  good  discourse,  and  with 
our  tongues  must  glorify  God,  and  edify  others.  It 
is  part  of  the  character  of  a  righteous  man,  {v.  30. ) 
YViat  his  jnouth  sfieaketh  ivisdoin;  not  only  he 
speaks  wisely,  but  he  speaks  wisdom,  like  Solomon 
himself,  for  the  instruction  of  those  about  him;  his 
tongue  talks  not  of  things  idle  and  impertinent,  but 
of  judgment,  that  is,  of  the  word  and  providence 
of  God,  and  the  rules  of  wisdom  for  the  right  order- 
ing of  the  conversation.  Out  of  the  abundance  of  a 
good  heart  will  the  mouth  speak  that  which  is  good, 
and  to  the  use  of  edifying. 

5.  We  must  have  our  wills  brought  into  an  entire 
subjection  to  the  will  and  word  of  God;  {v.  31.)  The 
law  of  God,  of  his  God,  is  in  his  heart;  and  in  vain  do 
we  pretend  that  God  is  our  God,  if  we  do  not  re- 
ceive his  law  into  our  hearts,  and  resign  ourselves 
to  the  government  of  it.  It  is  but  a  jest  and  mock- 
ery to  speak  wisdom,  and  to  talk  of  judgment, 
{y.  30.)  unless  we  have  the  law  in  our  hearts,  and 
we  think  as  we  speak.  The  law  of  God  must  be  a 
commanding,  ruling,  principle  in  the  heart;  it  must 
be  a  light  there,  a  spring  there,  and  then  the  con- 
versation will  be  regular  and  uniform,  none  of  his 
steps  will  slide;  it  will  effectually  prevent  back- 
sliding into, sin,  and  the  uneasiness  that  follows 
from  it. 

II.  What  is  assured  to  us,  as  instances  of  our 
happiness  and  comfort,  upon  these  conditions. 

1.  That  we  should  have  the  blessing  of  (iod,  and 
that  blessing  shall  be  the  spring,  and  sweetness,  and 
security,  of  all  our  temporal  comforts  and  enjoy- 
ments; {v.  22.)  Such  as  be  blessed  of  God,  as  all  the 
righteous  are,  with  a  Father's  blessing,  by  virtue 
of  that  shall  inherit  the  earth,  or  the  land,  for  so  the 
same  word  is  translated,  x>.  29.  the  land  of  Canaan, 
that  glory  of  all  lands.  Our  ci'eature-comforts  are 
then  comforts  indeed  to  us,  when  we  see  them 
flowing  from  the  blessing  of  Gcd,  from  his  favour, 
his  promise,  and  his  covenant  with  us;  and  if  we 
are  sure  of  the  blessing  of  God,  we  are  sure  not  to 
want  any  thing  that  is  good  for  us  in  this  world. 
The  earth  shall  yield  iis  her  increase,  if  God,  as  our 
own  God,  gii'es  us  his  blessing,  Ixvii.  6.  And  as 
those  whom  God  blesses  are  thus  blessed  indeed,  for 
they  shall  inherit  the  land;  so  those  whom  he  curses 
are  cursed  indeed,  and  they  shall  be  cut  off,  and 
rooted  out;  and  their  extirpation  by  the  divine 
curse  will  setoff  the  establishment  of  the  righteous, 
by  the  divine  blessing,  and  be  a  foil  to  it. 

2.  That  (iod  will  direct  and  dispose  of  our  ac- 
tions and  affairs,  so  as  may  be  most  for  his  glory; 
(f.  23.)  The  steps  of  a  good  jnan  are  ordered  by 
the  Lord;  by  his  grace  and  holy  Spirit  he  directs 
the  thoughts,  affections,  and  designs,  of  good  men; 
he  has  all  hearts  in  his  hand,  but  theirs  by  their 
own  consent;  by  his  providence  he'  overrules  the 
events  that  concern  them,  so  as  to  make  their  way 
plain  before  them,  both  what  they  should  do,  an^ 
what  they  may  expect.  Observe,  God  orders  the 
steps  of  a  good  man;  not  only  his  way  in  general,  by 
his  written  word,  but  his  particular  steps,  by  the 
whispers  of  conscience,  saying,    This  is  the  way. 

Vol.  III.— 2  Q 


jl  li'ali-  in  it.  He  does  not  always  show  him  his  way 
li  at  a  distance,  but  leads  him  step  by  step,  as  chil- 
dren are  led,  and  so  keeps  him  in  a  continual  depen- 
dence upon  his  guidance;  and  this,  (1.)  Because  he 
deliglits  in  his  way,  and  is  well-pleased  with  tht 
paths  of  righteousness  wherein  he  walks.  77ie  Lord 
knows  the  way  of  the  righteous,  (i.  6.)  knows  it  with 
favour,  and  therefore  directs  it.  (2.)  That  he  may 
delight  in  his  way.  Because  God  orders  his  way 
according  to  his  own  will,  therefore  he  delights  in 
it:  for  as  he  loves  his  own  image  upon  us,  so  he  is 
well-pleased  with  what  we  do  under  his  guidance. 

3.  That  God  will  keep  us  from  being  ruined  by 
our  falls  either  into  sin  or  into  trouble;  {v.  24.) 
Though  he  fall,  he  shall  not  be  utterly  cast  down. 
(1.)  A  good  man  may  be  overtaken  in  a  fault,  but 
the  grace  of  God  shall  recover  him  to  repentance, 
so  that  he  shall  not  be  utterly  cast  down.  Though 
he  may,  for  a  time,  lose  the  joys  of  God's  salvation, 
yet  they  shall  be  restored  to  him;  for  God  shall 
uphold  him  with  his  hand,  uphold  him  with  his 
free  sjjirit.  The  root  shall  be  kept  alive,  though 
the  leaf  wither;  and  there  will  come  a  spring  after 
the  winter.  (2.)  A  good  man  may  be  in  distress, 
his  affairs  embarrassed,  his  spirits  sunk,  but  he 
shall  not  be  utterly  cast  down;  God  will  be  the 
Strength  of  his  heart,  when  his  flesh  and  heart  fail, 
and  will  uphold  him  with  his  comforts,  so  that  the 
spirit  he  has  made  shall  not  fviil  before  him. 

4.  That  he  shall  not  want  the  necessary  su])ports 
of  this  life,  {x>.  25.)  "  I  have  been  young,  and  now 
am  old;  and,  among  all  the  changes  I  have  seen  ir. 
men's  outward  condition,  and  the  observations  I 
h  ive  made  upon  them,  I  never  saw  the  righteous 
forsaken  of  God  and  man,  as  I  have  sometimes  seen 
wicked  people  abandoned  both  by  heaven  and 
earth;  nor  do  I  ever  remember  to  have  seen  the 
seed  of  the  righteous  reduced  to  that  extremity  as 
to  beg  their  bread."  David  htid  himself  begged  his 
bread  of  Ahimelech  the  priest,  but  it  was  when 
Saul  hunted  him;  and  <nir  Saviour  has  taught  us  to 
except  the  case  of  persecution  for  righteousness- 
sake  out  of  all  the  temporal  promises,  (Mark 
X.  30.)  because  that  has  such  peculiar  honours  and 
comfoT'ts  attending  it,  as  make  it  rather  a  gift  (as 
the  apostle  reckons  it,  Phil.  i.  29.)  than  a  loss  or 
grievance.  But  there  are  very  few  instances  of 
good  men,  or  their  families,  that  are  reduced  to 
such  extreme  poverty  as  many  wicked  people 
bring  themselves  to  by  their  wickedness.  He  had 
not  seen  the  righteous  forsaken,  nor  his  seed  beg- 
ging their  bread;  forsaken,  so  some  expound  it 
If  they  do  want,  God  will  raise  them  up  friends  to 
supply  them,  without  a  scandalous  exposing  of 
themselves  to  the  reproach  of  common  beggars;  or 
if  they  go  from  door  to  door  for  meat,  it  shall  not  be 
with  despair,  as  the  wicked  man  that  wanders 
abroad  for  bread,  saying.  Where  is  it?  Job  xv.  23. 
Nor  shall  he  be  denied,  as  the  prodigal,  that  would 
fain  have  filled  his  belly,  but  no  man  gave  unto 
him,  Luke  xv.  16.  Nor  shall  he  grudge,  if  he  be 
not  satisfied,  as  David's  enemies,  when  they  wan- 
dered up  and  down  for  meat,  lix.  15.  Some  make 
this  promise  relate  especially  to  those  that  are 
charitable  and  liberal  to  the  poor,  and  to  intimate 
that  David  never  observed  any  that  brought  them- 
selves to  poverty  by  their  charity;  it  is  withholding 
more  than  is  meet  that  tends  to  poverty,  Prov.  xi.  24. 

5.  That  God  will  not  desert  us,  but  graciously 
protect  us  in  our  difhcidties  and  straits;  (x».  28.) 
77ie  Lord  loves  judgment;  he  delights  in  doing 
justice  himself,  and  he  delights  in  those  that  do 
justice;  and  therefore  he  forsakes  not  his  saints  ir 
affliction,  when  others  make  themselves  strange  to 
them,  and  become  shy  of  them;  but  he  takes  care 
that  they  be  presei-ved  for  ever,  that  the  sain>,s  in 
every  age  be  taken  under  his  protection,  that  the 


306 


PSALMS,  XXXVIl. 


succession  be  preserved  to  tlie  end  of  time,  and 
that  particular  saints  be  preserved  from  all  the 
temptations,  and  through  all  the  trials,  of  tliis  pre- 
sent time,  to  that  happiness  which  shall  i)e  fn- 
ever.  He  will  fireserve  them,  to  his  heavenly  king- 
dom, that  is,  a  preservation  for  ever,  2  Tim.  i\.  IS. 
Ps.  xii.  7. 

6.  That  we  shall  have  a  comfortable  settlement 
in  this  world,  and  in  a  better  when  we  leave  this. 
That  we  shall  dwell  for  evermore,  {v.  27.)  and  not 
be  cut  off,  as  the  seed  of  the  wicked,  v.  28.  That  we 
shall  i.iherit  tlie  land  which  the  Lord  our  God  gives 
us,  and  dwell  therein  for  ever,  v.  29.  They  shall 
not  be  tossed  that  make  God  theiv  Rest,  and  are  at 
home  in  him.  But  on  this  earth  there  is  no  dwell- 
ing for  ever,  no  continuing  city;  it  is  in  heaven 
only,  that  city  which  has  foundations,  that  the  righ- 
teous shall  dwell  for  ever;  that  will  be  their  ever- 
lasting habitation. 

7.  That  we  shall  not  become  a  prey  to  our  adver- 
saries, that  seek  our  ruin,  v.  32,  33.  There  is  an 
adversary  that  takes  all  opportunities  to  do  us  a 
mischief,  a  wicked  one  that  watches  the  righteous, 
(as  a  roaring  lion  watches  his  prey,)  and  seeks  to 
slay  him;  there  are  wicked  men  that  do  so,  that  are 
very  subtle;  they  watch  the  righteous,  that  they 
may  have  an  opportunity  to  do  them  a  mischief 
effectually,  and  may  have  a  pretence  wherewith  to 
justify  themselves  in  the  doing  of  it;  and  they  are 
\ery  spiteful,  for  they  seek  to  slay  him:  but  it  may 
very  well  be  applied  to  the  wicked  one,  the  Devil, 
that  old  serpent,  who  has  his  wiles  to  entrap  the 
righteous,  his  devices  which  we  should  not  be  igno- 
rant of;  that  great  red  dragon,  who  seeks  to  slay 
them;  that  roaring  lion,  who  goes  about  continually, 
restless  and  raging,  and  seeking  whom  he  may  de- 
vour. But  it  is  here  promised  that  he  shall  not 
prevail,  neither  Satan  nor  his  instruments.  (1.) 
He  shall  not  prevail  as  a  field-adversary;  The  Lord 
will  not  leave  him.  in  his  hand;  he  will  not  permit 
Satan  to  do  what  he  would,  nor  will  he  withdraw  his 
strength  and  grace  from>his  people,  but  will  enable 
them  to  resist  and  overcome  him,  and  their  fuith 
shall  not  fail,  Luke  xxii.  31,  32.  A  good  man  may 
fall  into  the  hands  of  a  messenger  of  Satan,  and  l^'e 
sorely  buffetted,  but  God  will  not  leave  him  in  his 
hands,  1  Cor.  x.  13.  (2.)  He  shall  not  prevail  ;.s  a 
law-adversary;  God  will  not  condemn  him  when  he 
is  Judged,  though  urged  to  do  it  by  the  accuser  of 
the  brethren,  that  accuses  them  before  our  God  day 
and  night.  His  false  accusations  will  be  thrown  rut, 
as  those  exhibited  against  Joshua,  (Zeeh.  iii.  1,  2.) 
71ic  Lord  rebuke  thee,  O  Satan.  It  is  God  that 
justifies,  and  then  who  shall  laij  any  thing  to  the 
charge  of  God's  elect? 

34.  Wait  on  the  Lord,  and  keep  liis 
way,  and  he  shall  exalt  thee  to  inherit  the 
land :  when  the  wicked  are  cut  off,  thou 
shall  see  it.  35.  I  have  seen  the  wicked  in 
great  power,  and  spreading  himself  like  a 
green  bay-tree  ;  36.  Yet  he  passed  away, 
and,  lo,  he  ivas  not :  yea,  I  sought  him,  but 
he  could  not  be  found.  37.  Mark  the  per- 
fect 7//r/w,  and  behold  the  upright:  for  the 
end  of  that  man  is  peace.  38.  But  the 
transgressors  shall  be  destroyed  together: 
the  end  of  the  wicked  shall  be  cut  off.  39, 
But  the  salvation  of  the  righteous  is  of  the 
Loi'.d;  he  is  their  strength  in  the  time  of 
trouble.  40.  And  the  Lohd  shall  help 
4;h*snn,  and  deliver  them;  he  shall -deliver 


them  from  the  wicked,  and  save  them,  be- 
cause they  tiust  in  him. 

The  psalmist's  conclusion  of  this  sermon,  (for  that 
is  the  nature  <  f  this  poem,)  is  of  the  same  purport 
with  the  whole,  and  inculcates  the  same  things. 

I.  The  duty  '  ere  pressed  upon  us  is  still  the 
same,  (t'.  34.)  II  ait  on  the  Lord,  and  keep,  his 
way;  dut)'  is  ours,  and  we  must  n)ind  it,  and  make 
conscience  rf  it,  keep  (iod's  way,  and  never  turn 
out  of  it,  nor  loiter  in  it,  keep  close,  keep  going;  but 
events  are  God's,  and  we  must  refer  ourselves  to 
him  for  the  disposal  of  them;  we  must  wait  on  the 
Lord,  attend  the  motions  of  his  providence,  care- 
fully observe  them,  and  conscientiously  accommo- 
date ourselves  to  them.  If  we  make  conscience  of 
keeping  God's  way,  we  may  with  cheerfulness  wait 
on  him,  and  commit  to  him  our  way;  and  we  shall 
find  him  a  good  Master  both  to  his  working  servants 
and  to  his  waiting  servants. 

II.  The  reasons  to  enft)rce  this  duty  are  much  the 
same  too,  taken  from  the  certain  destruction  of  the 
wicked,  and  the  certain  salvation  of  the  righteous. 
This  good  man,  being  tempted  to  envy  the  prospe- 
ritv  of  the  wicked,  that  he  might  fortify  himself 
against  the  temptation,  goes  into  the  sanctuary  of 
God,  and  leads  us  thither;   (Ixxiii.  17.)  there  he 

■understands  their  end,  and  thence  gives  us  to  un- 
derstand it,  and  by  comparing  that  with  the  end  of 
the  righteous,  baffles  the  temptation,  and  puts  it  to 
silence.     Observe, 

1.  The  misery  of  the  wicked,  at  last,  however 
thev  may  prosper  a  while.  The  end  of  the  wicked 
shall  be  cut  off;  {v.  38.)  and  that  cannot  be  wed, 
that  will  undoubtedly  end  so  ill.  The  wicked,  in 
their  end,  will  be  cut  off  from  all  good,  and  all 
hopes  of  it;  a  final  period  will  be  put  to  all  their 
joys,  and  they  will  be  for  ever  separated  from  the 
fountain  of  life  to  all  evil.  (1.)  Snme  instances  of 
the  remarkable  ruin  of  wicked  people  David  had 
himself  observed  in  this  world;  that  the  pomp  and 
prosperity  of  sinners  would  not  secure  them  from 
the  judgntents  of  God,  when  their  day  was  come  to 
fall;  (■£'.35,36.)  /  have  seen  a  wicked  man,  (the 
wnrd  is  singular,)  suppose  Saul,  or  Ahithophel, 
(for  David  was  an  old  man  when  he  penned  this 
psi'lm,)  in  great  power,  formidable,  (sosomerender 
it,)  the  terror  of  the  mighty  in  the  land  oftheliinng, 
carrying  all  bcfoi  e  him  with  a  high  hand,  and  seem- 
ing to  licfirmlv  fixed,  and  finely  flourishing,  spread- 
ing himself  like  a  green  bay-tree,  -which  produces 
all  leaves  and  no  fruit;  like  a  native  home-born  Is- 
raelite, (so  Dr.  Hammond,)  likely  to  take  root 
But  wliat  became  of  him?  Eliphaz,  long  before, 
had  learned,  when  he  saw  the  foolish  taking  root, 
to  curse  his  habitation.  Job  v.  3.  And  David  saw 
cause  for  it;  for  this  bay-tree  is  withered  away  as 
soon  as  the  fig-tree  Christ  cursed;  he  passed  away 
as  a  dream,  as  a  shadow,  such  was  he,  and  all  the 
jiomp  and  power  he  was  so  proud  of;  he  was  gone  in  an 
instant,  he  was  not,  I  sotjght  him  with  wonder,  but 
he  could  not  he  found.  He  had  acted  his  part,  and 
then  quitted  the  stage,  and  there  was  no  miss  of 
him.  (2.)  The  total  and  final  ruin  of  sinners,  of  all 
sinners,  will  shortly  be  made  as  much  a  spectacle 
to  the  saints,  as  they  are  now  sometimes  made  a 
spectacle  to  the  world;  (t.  34.)  When  the  wicked 
are  cut  off,  (ctid  cut  off  they  certainly  will  be,) 
thou  shalt  see  it,  with  awful  adorations  of  the  divine 
justice.  The  transgressors  shall  be  destroyed  to- 
gether, V.  38.  Tn  this  world,  (iod  singles  out  here 
one  sinner,  and  there  another,  out  of  many,  to  be 
made  an  example  in  terror-em — as  a  warning;  but' 
in  the  day  of  judgment  there  will  be  a  general  de- 
struction of  ail  tiie  transgressors,  and  not  one  shall 
escape.     They  that  have  sinned  together  shall  be 


PSALMS,  XXXVIII. 


307 


damned  together;  Bind  tnem  in  bundles,  to  bum 
them. 

2.  The  blessedness  of  the  righteous,  at  last.  Let 
us  see  what  will  be  the  end  of  God's  poor  despised 
])eople. 

(1.)  Preferment.  There  have  been  times,  the 
iniquity  of  which  has  been  such,  that  men's  piety 
has  hindered  their  preferment  in  this  world,  and 
put  them  quite  out  of  the  way  of  raising  estates; 
but  those  that  keep  God's  way  may  be  assured 
that,  in  due  time,  he  will  ej^alt  t/iem  Co  inherit  the 
land,  {v.  34. )  he  will  advance  them  to  a  place  in 
the  heavenly  mansions,  to  dignity  and  honour,  and 
true  wealth,  in  the  New  Jerusalem;  to  inherit  that 
good  land,  that  land  of  promise,  of  which  Canaan 
was  a  type;  he  will  exalt  tliem  above  all  contempt 
and  danger. 

(2.)  Peace,  v.  37.  Let  all  people  mark  the  fier- 
fect  man,  and  behold  the  ufiright,  take  notice  of 
him  to  admire  him  and  imitate  him,  keep  your  eye 
upon  him  to  obser\e  what  comes  of  him,  and  you 
will  find  that  the  end  of  that  man  is  /leace.  Some- 
times the  latter  end  of  his  days  proves  more  com- 
fortable to  him  than  the  beginning  was;  the  storms 
blow  over,  and  he  is  comforted  again,  after  the  time 
that  he  was  afflicted;  however,  if  all  his  days  con- 
tinue dark  and  cloudy,  perhaps  his  dying  day  may 
prove  comfortable  to  him,  and  his  sun  may  set 
bright;  or,  if  it  should  set  under  a  cloud,  yet  his 
future  state  will  be  peace,  everlasting  peace.  They 
that  walk  in  their  uprightness,  while  they  live,  shall 
enter  into  peace  when  they  die,  Isa.  Ivii.  2.  A 
peaceful  death  has  concluded  the  troublesome  life 
of  many  a  good  man;  and  all  is  well  that  thus  ends 
e\erlasting-ly  well.  Balaam  himself  wished  that 
his  death  and  his  last  end  might  be  like  th.it  of  the 
riglueous.  Numb,  xxiii.  10. 

(3. )  Salvation,  v.  39,  40.  The  salvation  of  the 
righteous,  (which  may  be  applied  to  the  great  sal- 
vation of  which  the  firofihets  inquired  and  searched 
ddigeiitly,  1  Pet.  i.  10.)  that  is,  of  the  Lord;  it  will 
be  the  Lord's  doing;  the  eternal  salvation,  that  sal- 
vation of  God,  which  those  shall  see  that  order  their 
conversation  aright,  (1.  23.)  that  is,  of  the  Lord  too. 
And  he  that  intends  Christ  and  heaven  for  them, 
■will  be  a  God  all-sufficient  to  them.  He  is  their 
Strength  in  time  of  trouble,  to  support  them  under 
it,  and  carry  them  through  it;  He  shall  help  them 
and  deliver  tliem,  help  them  to  do  their  duties,  to 
bear  their  bui'thens,  and  to  maintain  their  spiritual 
conflicts;  help  them  to  bear  their  troubles  well,  and 
get  good  by  them,  and,  in  due  time,  shall  deliver 
them  out  of  their  troubles.  He  shall  deliver  them 
from  the  wicked  that  would  overwhelm  them  and 
swallow  them  up;  sliall  secure  them  there,  where 
the  wicked  cease  from  troubling.  He  sliall  save 
them;  not  only  keep  them  safe,  but  make  them 
happy,  because  they  trust  in  him;  not  because  they 
have  merited  it  from  him,  but  liecause  they  ha\e 
committed  themselves  to  him,  and  reposed  a  confi- 
dence in  him,  and  have  thereby  honoured  him. 

PSALM  XXXVIIL 

This  is  one  of  the  penitential  psalms;  it  is  full  of  }jrief  and 
complaint,  from  the  besrinninp:  to  the  end.  David's  sins 
and  his  afflictions  are  the  cause  of  his  jjrief  and  the  mat- 
ter of  his  complaints.  It  should  seem,  he  was  now  sick 
and  in  pain,  which  reminded  him  of  his  sins,  and  helped 
to  humole  him  for  them;  he  was,  at  the  same  time,  de- 
serted by  his  friends,  and  persecuted  by  his  enemies,  so 
tliat  the  psalm  is  calculated  for  the  depfh  of  distress  and 
a  complication  of  calamities.  He  complains,  I.  Of  God's 
displeasure  and  of  his  own  sin,  which  provoked  God 
against  him,  v.  1..5.  II.  Of  his  bodily  sickness,  v. 
6-. 10.  III.  Of  theunkindness  ofhis  friends,v.  11.  IV. 
Of  Injuries  which  his  enemies  did  him,  pleading  his  good 
conduct  toward  them,  yet  confessing  his  sins  against 
God,  V.  12.. 20.  Lastly,  He  concludes  the  psalm  with 
earnest  prayers  to  God,  for  his  gracious  presence  and 


help,  V.  21,  22.  In  sinj^ing  this  psalm,  we  out  to  be  much 
affected  with  the  mahgnity  of  sin;  and  if  we  have  not 
such  troubles  as  are  here  described,  we  know  not  how 
soon  we  may  have,  and  therefore  must  sing  of  them  by 
way  of  preparation,  atid  we  know  that  others  have  them, 
and  therefore  we  must  sing  of  them  by  way  of  sympathy. 

J[  Psalm  of  David,  to  bring  to  remembrance. 
1 .  £\  LORD,  rebuke  me  not  in  thy  wrath ; 


neither  chasten  me  in  thy  hot  dis- 
pleasure. 2.  For  thine  arrows  stick  fast  in 
me,  and  thy  hand  presseth  me  sore.  3. 
There  is  no  soundness  in  my  flesh  because 
of  thine  anger;  neither  is  there  any  rest  in 
my  bones  because  of  my  sin.  4.  For  mine 
iniquities  are  gone  over  my  head;  as  a 
he»vy  burden  they  are  too  heavy  for  me. 
5.  My  wounds  stink,  and  are  corrupt,  be- 
cause of  my  foolishness.  6.  I  am  trou- 
bled ;  I  am  bowed  down  greatly ;  I  go 
mourning  all  the  day  long.  7.  For  my  loins 
are  filled  with  a  loathsome  disease;  and 
there  is  no  soundness  in  my  flesh.  8.  I  am 
feeble  and  sore  broken :  I  have  roared  by 
reason  of  the  disquietness  of  my  heart.  9. 
Lord,  all  my  desire  is  before  thee;  and  my 
groaning  is  not  hid  from  thee.  10.  My 
heart  panteth,  my  strength  faileth  me :  as 
for  the  light  of  mine  eyes,  it  also  is  gone 
from  me.  1 1 .  My  lovers  and  my  friends 
stand  aloof  from  my  sore ;  and  my  kinsmen 
stand  afar  off. 

The  title  of  this  psalm  is  very  observable;  it  is  a 
I)salm  to  bring  to  remembrance;  the  70th  psalm, 
which  was  likewise  penned  in  a  day  of  affliction,  is 
so  entitled.  It  is  designed,  1.  To  bring  to  his  own 
remembrance;  we  will  suppose  it  penned  when  he 
was  sick  and  in  pain,  and  then  it  teaches  us  that 
times  of  sickness  are  times  to  bring  to  remem- 
brance; to  bring  the  sin  to  remembrance,  for  which 
Cxod  contended  with  us;  to  awaken  our  consciences 
to  deal  faithfully  and  plainly  with  us,  and  set  our 
sins  in  order  before  us,  for  our  humiliation.  In  a 
day  of  adversity,  consider.  Or  we  may  suppose  it 
penned  after  his  reco\  ery,  but  designed  as  a  record 
of  the  convictions  he  was  under,  and  the  workings 
of  his  heart  when  he  was  in  afflictiorr,  that,  upon 
every  review  of  this  psalm,  he  might  call  to  mind 
tlie  good  impressions  then  made  upon  him,  and 
make  a  fresh  improvement  of  them.  To  the  same 
purport  was  the  writing  of  Hezekiah,  when  he 
liad  iieen  sick.  2.  To  put  others  in  mind  of  the 
same  things  which  he  was  himself  mindful  of,  and 
to  teach  them  what  to  think,  and  what  to  say, 
when  thev  are  sick  and  in  affliction;  let  them 
think  as  he  did,  and  speak  as  he  did. 

I.  He  deprecates-  the  wr*th  of  God  and  his  dis- 
pleasure in  his  affliction;  (it'.  1.)  O  Lord,  rebuke 
me  not  in  thy  wrath.  With  this  same  petition  he 
began  another  prayer,  for  the  visitation  of  the  sick, 
vi.  1.  This  was  most  upon  his  heart,  and  should 
be  most  upon  ours,  when  we  are  in  affliction,  that, 
however  God  rebukes  and  chastens  us,  it  may  not 
be  in  wrath  and  displeasure,  for  that  will  be 
wormwood  and  gall  in  the  affliction  and  misery. 
Those  that  would  escape  the  wrath  of  God,  must 
,prav  against  that,  more  than  any  outward  affliction, 
and  be  content  to  bear  any  outward  affliction,  while 
it  comes  from,  and  consists  with,  the  love  of  God. 

n.  He  bitterly  laments  the  impressio^'^s  of  God's 


308 


PSALMS,  XXXVIIl. 


displeasure  upon  his  soul;  (y.  2.)  T/iine  arroius 
stick  fast  in  me.  Let  Job's  complaint  {ch.  vi.  4.) 
expound  David's  here;  by  the  arrows  of  the  Al- 
mighty, he  means  the  terrors  of  God,  which  did 
set  themselves  in  array  against  him.  He  was  undev 
a  very  melancholy,  frightful,  appreliension  of  the 
wrath  of  God  against  him  for  his  sins,  and  thought 
he  could  look,  for  nothing  but  judgment  and  fiery  in- 
dignation to  devour  him.  God's  arrows,  as  they 
are  sure  to  hit  the  mark,  so  they  are  sure  to  stick. 
where  they  hit,  to  stick  fast,  till  he  is  pleased  to 
draw  them/3ut,  and  to  bind  up  with  his  comforts  the 
wound  he  has  made  with  his  terrors.  This  will  be 
the  everlasting  misery  of  the  damned — the  arrows 
of  God's  wrath  will  stick  fast  in  them,  and  t!ie 
wound  will  be  incurable.  "Thy  hand,  thy  heavy 
hand,  presses  me  sore,  and  I  am  ready  to  sink  under 
it;  it  not  only  lies  hard  upon  me,  but  it  lies  lung; 
and  who  knows  the  power  of  God's  anger,  the 
weight  of  his  hand!"  Sometimes  God  shot  his  ar- 
rows, and  stretched  forth  his  hand,  for  David, 
(xviii.  14.)  but  now  against  him;  so  uncertain  is  the 
continuance  of  divine  comforts  where  yet  tlie  con- 
tinuance of  divine  grace  is  assured.  He  complains 
of  God's  wrath,  as  that  which  inflicted  the  bodily 
distemper  he  was  under;  {v.  3.)  There  is  no  souncl- 
7iess  in  myjlesh,  because  of  thine  anger.  The  bit- 
terness of  it,  infused  in  his  mind,  affected  his  body; 
but  that  was  not  the  worst,  it  caused  the  disquietude 
of  his  heai't,  by  reason  of  which  he  forgot  the  cou- 
rage of  a  soldier,  the  dignity  of  a  prince,  and  all  the 
cheerfulness  of  the  sweet  psalmist  of  Israel,  and 
roared  terribly,  v.  8.  Nothing  will  disquiet  the 
heart  of  a  good  man  so  much  as  the  sense  of  God's 
anger;  which  shows  what  a  fearful  thing  it  is  to  fall 
into  his  hands.  The  way  to  keep  the  heart  quiet, 
is,  to  keep  ourselves  in  the  love  of  God,  and  to  do 
nothing  to  offend  him. 

III.  He  acknowledges  his  sin  to  be  the  procuring, 
provoking,  cause  of  all  his  troubles,  and  groans  more 
vmder  the  load  of  guilt  than  any  other  load,  v.  3., 
He  complains  that  his  flesh  had  no  soundness,  his 
bones  had  no  rest,  so  great  an  agitation  he  was  in. 
"  It  is  because  of  thine  anger;  that  kindles  the  fire 
whicli  burns  so  fiercely;"  but,  in  the  next  words, 
he  justifies  God  herein,  and  takes  all  the  blame  upon 
himself.  "  It  is  because  of  my  sin.  I  have  de- 
served it,  and  so  have  brought  it  upon  myself;  my 
■own  iniquities  do  con-ect  me."  If  our  trouble  be 
the  fruit  of  God's  anger,  we  may  thank  ourselves, 
it  is  our  sin  that  is  the  cause  of  it.  Are  we  restless? 
it  is  sin  that  makes  us  so.  If  there  were  not  sin  in 
our  souls,  there  would  be  no  pain  in  our  bones,  no 
illness  in  oun  bodies. 

It  is  sin,  therefore,  that  this  good  man  complains 
most  of,  1.  As  a  burthen,  a  heavy  burthen;  {v.  4.) 
"  Mine  iniquities  are  gone  over  my  head,  as  proud 
waters  over  a  man  that  is  sinking  and  drowning,  or 
as  a  heavy  burthen  upon  my  head,  pressing  me 
down,  more  than  I  am  able  to  bear,  or  to  bear  up 
under."  Note,  Sin  is  a  burthen.  The  power  of 
sin  dwelling  in  us  is  a  weight;  (Heb.  xii.  1.)  all  are 
clogged  with  it,  it  keeps  men  from  soaring  upward 
and  pressing  forward;  a^  the  saints  are  complaining 
of  it  as  a  body  of  death  they  are  loaded  with,  Rom. 
vii.  24.  The  guilt  of  sin  committed  by  us  is  a  bur- 
then, a  heavy  burthen;  it  is  a  burthen  to  God,  he  is 
pressed  under  it,  (Amos  ii.  13.)  a  burthen  to  the 
wliole  creation,  which  groans  under  it,  Rom.  viii. 
21,  22.  It  will,  first  or  last,  be  a  burthen  to  the 
sinner  himself,  either  a  burthen  of  repentance, 
when  he  is  pricked  to  the  heart  for  it,  labours,  ;ind 
is  heavy  laden,  under  it;  or  a  burthen  of  ruin,  when 
it  sinks  him  to  the  lowest  hell,  and  will  for  ever  de- 
tain him  there;  it  will  be  a  talent  of  lead  upon  him, 
Zech.  V.  8.  Sinners  are  said  to  bear  their  iniquity. 
Threatenings  are  burthens.  2.  As  wounds,  danger- 


ous wounds;  (r.  5.)  "My  wounds  stink  and  are 
corrupt;  (as  wounds  in  the  body  rankle  and  festei^ 
and  grow  foul,  for  want  if  being  dressed  and  looked 
after;)  and  it  is  through  my  own  foolishness."  Sins 
are  wounds,  (Gen.  iv.  23.)  painful,  mortal,  wounds. 
Our  wounds  by  sin  are  often  in  a  bad  condition,  no 
care  taken  of  them,  no  application  made  to  them, 
and  it  is  owing  to  the  sinner's  foolishness,  in  not 
confessing  sin,  xxxii.  3,  4.  A  slight  soie  neglected 
may  pn  ve  of  fatal  consequence,  and  so  may  a  slight 
sin,  slighted  and  left  unrepented  of. 

IV.  He  bemoans  liimself  because  of  his  afflic- 
tions, and  gives  ease  to  his  grief,  by  giving  vent  to 
it,  and  pouring  out  his  complaint  before  the  Lord. 

1.  He  was  troubled  in  mind,  his  conscience  was 
pained,  and  he  had  no  rest  in  his  own  spirit;  and  a 
wounded  spii'it  who  can  bear.''  He  was  troubled,  or 
distorted,  bowed  down  greatly,  and  ivent  mourning 
all  the  day  long,  v.  6.  He  was  always  pensiv  e  and 
melancholy,  which  made  him  a  burthen  and  terror 
to  himself.  His  spirit  was  feeble  and  sove-broken, 
and  his  heait  disquieted,  i'.  8.  Herein  David,  in 
his  sufferings,  was  a  type  of  Christ,  who,  being  in 
his  agony,  cried  out.  My  soul  is  exceeding  sor- 
rowful. This  is  a  sorer  affliction  than  any  other  in 
this  world;  whatever  Ciod  is  pleased  to  lay  upon  us, 
we  have  no  reason  to  complain,  as  long  as  he  pre- 
serves to  us  the  use  of  our  reason  and  the  peace  of 
our  consciences. 

2.  He  was  sick  and  weak  in  body;  his  loins  filled 
with  a  loathsome  disease,  some  swelling,  or  ulcer, 
or  inflammation;  some  think  a  plague-sore,  such  as 
Hezekiah's  boil;  and  there  was  no  soundness  in  his 
flesh,  but,  like  Job,  he  was  all  over  distempered. 
See,  (1.)  What  vile  bodies  those  are  whioh  we 
carry  about  with  us;  what  gi-ievous  diseases  thev 
are  liable  to;  and  what  an  ofi^ence  and  grievance 
they  may  soon  be  made  by  some  diseases  to  the 
souls  that  animate  them,  as  they  always  ai  e  a  cloud 
and  clog.  (2.)  That  the  bodies  both  of  the  great- 
est and  of  the  best  of  men  have  in  them  the  same 
seeds  of  diseases  that  the  bodies  of  others  have,  and 
are  liable  to  the  same  disasters.  David  himself, 
though  so  great  a  ])rince,  and  so  great  a  saint,  was 
not  exempt  from  the  most  grievous  diseases;  there 
was  no  soundness  even  in  his  flesh;  probably  this 
was  after  his  sin  in  the  matter  of  Uriah,  and  thus 
did  he  smart  in  his  flesh  for  his  fleshly  lusts.  When, 
at  any  time,  we  are  distempered  in  our  bodies,  we 
ought  to  remember  how  God  has  been  dishonoured 
in  and  by  our  bodies.  He  was  feeble  and  sore- 
broken,  V.  8.  His  heart  panted,  and  was  in  a  con- 
tinual palpitation,  v.  10.  His  strengtli  and  limbs 
failed  him;  as  for  the  light  of  his  eyes,  that  was 
gone  from  him,  either  with  much  weeping,  or  by  a 
defluxion  of  rheum  upon  them,  or  through  the 
lowness  of  his  spirits,  and  the  frequent  returns  of 
fainting. 

Note,  Sickness  will  tame  the  strongest  body,  and 
the  stoutest  spirit.  David  was  famed  for  his  cou- 
rage and  great  exploits;  and  yet,  when  God  con- 
tended with  him  by  bodily  sickness',  and  the  im- 
pressions of  his  wrath  upon  his  mind,  his  hair  is  cut, 
his  heart  fails  him,  and  he  is  become  weak  as 
water.  Therefore  let  not  the  strong  man  glory  in 
his  strength,  nor  any  man  set  grief  at  defiance,  how- 
ever it  may  be  thought  at  a  distance. 

3.  His  friends  were  unkind  to  him;  {v.  11.)  My 
lovers  (such  as  had  been  merry  with  him  in  the  dav 
of  his  mirth)  now  stand  aloof  from  my  sore:  they 
would  not  sympathize  with  him  in  his  griefs,  nor  so 
much  as  come  within  hearing  of  his  complaints, 
but,  like  the  priest  and  Levite,  (Luke  x.  31.) 
passed  by  on  the  other  side.  Even  his  kinsmen, 
that  were  bound  to  him  by  blood  and  alliance, 
stood  afar  off.  See  what  little  reason  we  have  to 
trust  in  man,  or  to  wonder  if  we  be  disappointed  in 


PSALMS,  XXXVIIl. 


309 


our  expectations  of  kindness  from  men.  Adversity 
tries  friendship,  and  separates  between  the  precious 
and  the  vile.  It  is  our  wisdom  to  make  sure  a 
Friend  in  heaven,  who  will  not  stand  aloof  from  our 
sore,  and  from  whose  love  no  tribulntion  or  dis- 
tress shall  be  able  to  separate  us.  D;nid,  in  his 
troubles,  was  a  type  of  Christ  in  his  tigony ,  Christ  on 
his  cross,  feelile  and  sore-broken,  and  then  desert- 
ed by  his  friends  and  kinsmen,  who  l^eheld  afar  off. 
Lastly,  In  the  midst  of  his  complaints  he  com- 
forts himself  with  the  cognizance  God  graciously 
took  both  of  his  griefs  and  of  his  prayers;  (v.  9.) 
"Lord,  all  my  desire  is  before  thee;  thou  knowest 
what  I  want,  and  what  I  would  have,  my  groaning 
is  not  hid  from  thee.  Thou  knowest  the  burthens  I 
groan  under,  and  the  blessings  I  groan  after."  Tiie 
groanings  which  cannot  be  uttered  are  not  hid  from 
lnim  that  searches  the  heart,  and  kjioivs  what  is  the 
mind  of  the  S/iirit,  Rom.  viii.  26,  27.  In  singing 
this,  and  praying  it  over,  whatever  burthen  lies 
upon  our  spirits,  we  should  by  faith  cast  it  upon 
God,  and  all  our  care  concerning  it,  and  then  be 
easy. 

1 2.  They  also  that  seek  after  my  \ik  lay 
snares /or  7ne  ;  and  they  that  seek  my  hurt 
speak  mischievous  things,  and  imagine  de- 
ceits all  the  day  long.  13.  But  I,  as  a  deaf 
man,  heard  not;  and  I toas  as  a  dumb  man 
that  openeth  not  his  mouth.  14.  Thus  I 
was  as  a  man  that  heareth  not,  and  in 
whose  mouth  are  no  reproofs.  1 5.  For  in 
thee,  O  Lord,  do  I  hope:  thou  wilt  hear, O 
Loiin  my  God.  16.  For  I  said.  Hear  me; 
lest  other/vise  they  should  rejoice  over  me: 
when  my  foot  slippeth,  they  magnify  ihejn- 
selves  against  me.  1 7.  For  I  am.  ready  to 
halt,  and  my  sorrow  is  continually  before 
me.  18.  For  I  will  declare  mine  iniquity; 
r  will  be  sorry  for  my  sin.  19.  But  mine 
enemies  are  lively,  and  they  are  strong;  and 
they  that  hate  me  wrongfully  are  multiplied. 
20.  They  also  that  render  evil  for  good  are 
mine  adversaries;  because  I  follow  the 
thin^;  that  good  is.  21.  Forsake  me  not,  O 
Lord  :  O  my  God,  be  not  far  from  me.  22. 
Make  haste  to  help  me,  O  Lord  my  salva- 
tion. 

In  these  verses, 

I.  D  ivid  complains  of  the  power  and  malice  of 
his  enemies,  who,  it  should  seem,  not  only  took  oc- 
casion, from  the  weakness  of  liis  body,  and  the 
trouble  of  his  mind,  to  insult  over  him,  but  took  ad- 
vantage thence  to  do  him  a  mischief.  He  has  a  great 
de  il  to  say  against  them,  which  he  humbly  offers  as 
a  reas-in  why  God  should  appear  for  him,  as  (xxv. 
19.)  Consider  mine  enemies. 

1.  ''They  are  very  spiteful  and  cruel;  they  seek 
niu  hurt;  nay,  they  seek  after  mu  life,"  v.  12. 
That  life  which  was  so  precious  in  the  sight  of  the 
Lord,  and  all  good  men,  was  aimed  at,  as  if  it  had 
been  forfeited,  or  a  public  nuisance;  such  is  the  en- 
mity of  the  serpent's  seed  against  the  seed  of  the 
woman;  it  would  wound  the  head,  though  it  can  but 
reach  the  heel.  It  is  the  blood  of  the  saints  that  is 
thirsted  after. 

2.  "They  are  very  subtle  and  politic;  they  lay 
snares,  thev  imagine  deceits,  and  herein  they  are 
restless  and  unwearied,  they  do  it  all  the  day  long; 
they  speak  mischievous  things  one. to  another;  every 


one  has  something  or  other  to  propose,  that  may  be 
a  mischief  tome."  Mischief,  covered  and  carried 
on  by  deceit,  may  well  be  called  a  snare. 

3.  "They  are  very  insolent  and  abusive;  when 
my  foot  slifis,  when  I  fall  into  any  trouble,  or  when 
I  make  any  mistake,  misplace  a  word,  or  take  a 
filse  step,  they  magnify  themselves  against  me, 
they  are  pleased  with  it,  and  promise  themselves 
that  it  will  ruin  my  interest,  and  that,  if  I  slip,  I  shall 
certainly  fall  and  be  undone." 

4.  "  They  are  not  only  unjust,  but  very  ungrate- 
ful; \.\\Qy  hate  me  wrongfully;  {v.  19.)  I  never  did 
them  any  ill  turn,  nor  so  much  as  bore  them  any 
ill-will,  nor  ever  gave  them  any  provocation;  nay, 
they  render  evil  for  good,  v.  20.  Many  a  kindness 
I  ha\e  done  them;  iov  which  I  might  have  expect- 
ed a  return  of  kindness;  but  for  my  love  they  are 
my  adversaries,"  cix.  4.  Such  a  rooted  enmity 
there  is  in  the  hearts  of  wicked  men  to  goodness 
for  its  own  sake,  that  they  hate  it,  even  then  when, 
they  themselves  have  the  benefit  of  it;  they  hate 
prayer,  even  in  those  that  pray  for  them;  and  hate 
peace,  even  in  those  that  would  be  at  peace  with 
them;  but  very  ill-natured  those  are  whom  no 
courtesy  will  oblige,  who  are  rather  exasperated 
by  it. 

5.  "They  are  very  impious  and  devilish;  t/iey 
are  my  adversaries  merely  because  I  follow  the 
thing  that  good  is;"  thev  hated  him,  not  only  for 
his  kindness  to  them,  but  for  his  devotion  and  obe- 
dience to  God;  they  hated  him  because  they  hated 
God,  and  all  tliat  bear  his  image.  If  we  suffer  ill 
for  doing  well,  we  must  not  think  it  strange;  from 
the  beginning  it  was  so;  Cain  slew  Abel,  because  his 
works  were  righteous;  nor  must  we  think  it  hard, 
because  it  will  not  always  I)e  so;  for  so  much  the 
greater  will  our  reward  be. 

6.  They  are  many  and  mighty;  they  are  lively, 
they  are  strong,  they  are  multiplied:  (x'.  19.)  Lord, 
how  are  they  increased  that  trouble  me?  iii.  1. 
Holy  David  was  weak  and  faint,  his  heart  panted, 
and  his  strength  failed,  he  was  melancholy  and  of  a 
sorrowful  spirit,  and  persecuted  by  his  friends;  but, 
at  the  same  time,  his  wicked  enemies  were  strong 
and  lively,  and  their  number  increased;  let  us  not 
therefore  pretend  to  judge  of  men's  characters  by 
their  outward  condition;  none  knows  love  or  ha- 
tred by  all  that  is  before  them.  It  should  seem 
that  David,  in  this,  as  in  other  complaints  he 
makes  of  his  enemies,  has  an  eye  to  Christ,  whose 
persecutors  were  such  as  are  here  described,  per- 
fectly lost  to  all  honour  and  virtue.  None  hate 
Christianity,  but  such  as  have  first  divested  them- 
selves of  the  first  principles  of  humanity,  and  bro- 
ken througli  its  most  sacred  bonds. 

II.  He  reflects,  with  comfort,  upon  his  own  peace- 
able and  pious  beha\'iour,  under  all  the  injuries  and 
indignities  that  were  done  him.  It  is  then  only  that 
our  enemies  do  us  a  real  mischief,  when  they  pro- 
voke us  to  sin;  (Neh.  vi.  13.)  when  they  prevail  to 
put  us  out  of  the  possession  of  our  own  souls,  and 
drive  us  from  Ciod  and  our  duty;  if  by  divine  grace 
we  are  enabled  to  prevent  this  mischief,  we  quench 
their  fiery  darts,  and  are  saved  from  harm ;  if  still 
we  hold  fast  our  integrity  and  our  peace,  who  can 
hurt  us?     This  David  did  here. 

1.  He  kept  his  temper,  and  was  not  ruffled  or 
discomposed  by  any  of  the  slights  that  were  put 
upon  him,  or  the  mischievous  things  that  were  said 
or  done  against  him;  {v.  13,  14.)  "/,  as  a  deaf 
man,  heard  not;  I  took  no  notice  of  the  affronts  put 
upon  me,  did  not  resent  them,  nor  was  put  into  dis 
order  by  them,  much  less  did  I  meditate  revenge, 
or  study  to  retin-n  the  injury."  Note,  The  less 
notice  we  take  of  the  unkindness  and  injuries  that 
are  done  us,  the  more  we  consult  the  quiet  of  our 
own  minds.     Being  deaf,  he  was  dumb,  as  a  man  hi 


310 


PSALMS,  XXXIX 


whose  mouth  there  are  no  reproofs;  he  was  as 
silent  as  if  he  had  nothing  to  say  for  himself,  for 
fear  of  putting  himself  into  a  heat,  and  incensing 
his  enemies  yet  more  against  him;  he  would  not 
only  not  recriminate  upon  them,  but  not  so  much  as 
vindicate  himself,  lest  his  necessary  f/efence  should 
be  construed  his  q/'fence.  Though  they  sought 
after  his  life,  and  his  silence  might  be  taken  fur  a 
confession  of  his  guilt,  yet  he  was  as  a  dumb  man 
that  opens  not  his  mouth.  Note,  When  our  ene- 
mies are  most  clamorous,  it  is,  generally,  our  pru- 
dence to  Ije  silent,  or  to  say  little,  lest  we  make  bad 
worse.  David  could  not  hope  by  his  mildness  to 
win  upon  his  enemies,  or  by  his  soft  answers  to  turn 
away  their  wrath,  for  they  were  men  of  such  base 
spirits,  that  they  rendered  him  evil  for  good;  and 
yet  he  carried  it  thus  meekly  toward  them,  that  he 
might  prevent  his  own  sin,  and  might  have  the  com- 
fort of  it  in  the  reflection.  Herein  David  was  a 
type  of  Christ,  who  was  as  a  sheep  dumb  liefore 
the  shearer,  and,  when  he  was  reviled,  reviled  not 
again;  and  both  are  examples  to  us,  not  to  render 
railing  for  railing. 

2.  He  kept  close  to  his  God  by  faith  and  prayer, 
and  so  both  supported  himself  under  these  injuries, 
and  silenced  his  own  resentments  of  them.  (1.) 
He  trusted  in  God;  (v.  15.)  "  Iivas  as  a  man  that 
opens  not  his  mouth,  for  in  thee,  O  Lord,  do  I  ho  fie. 
I  depend  upon  thee  to  plead  my  cause,  and  clear 
my  innncency,  and,  some  way  or  other,  to  put  them 
to  silence  and  shame."  His  lovers  and  friends,  that 
should  have  owned  him  and  stood  by  him,  and  ap- 
peared as  witnesses  for  him,  withdrew  from  him, 
V.  10.  But  God  is  a  friend  that  will  never  fail  us, 
if  we  hope  in  him.  /  ivas  as  a  man  that  heareth 
not,  for  thou  wilt  hear.  Why  need  I  hear,  and  God 
hear  too?  He  careth  for  you;  (1  Pet.  v.  7.)  and 
why  need  you  care,  and  God  care  too?  '•  Thou  wilt 
answer,"  (so  some,)  "  and  therefore  I  will  say  no- 
thing." Note,  It  is  a  good  reason  why  we  should 
bear  reproach  and  calumny  with  silence  and  pa- 
tience, because  God  is  a  Witness  to  all  the  wrong 
that  is  done  us,  and,  in  due  time,  will  be  a  Witness 
for  us,  and  against  those  that  do  us  wrong;  there- 
fore let  us  be  silent,  because  if  we  be,  then  we  may 
expect  that  God  will  appear  for  us,  for  this  is  an 
evidence  that  we  trust  in  him;  but  if  we  undertake 
to  manage  for  ourselves,  we  take  God's  work  out 
of  his  hands,  and  forfeit  the  benefit  of  his  appear- 
ing for  us.  Our  Lord  Jesus,  when  he  suffered, 
therefore  threatened  not,  because  he  committed 
himself  to  him  that  judges  righteously ;  (1  Pet.  ii. 
23.)  and  we  shall  lose  m-thing,  at  last,  hy  doing  so; 
Thoji  shalt  answer,  Lord,  for  me.  (2.)  He  called 
upon  God;  (v.  16.)  For  I  said,  Hear  me,  that  is 
supplied;  *' I  said  so,"  {asv.  15.)  "in  thee  do  I 
hope,  for  thou  wilt  iiear,  lest  they  should  rejoice 
over  me.  I  comforted  myself  with  that,  when  I 
was  apprehensive  that  they  would  overwhelm  me." 
It  is  a  great  support  to  us,  when  men  are  false  and 
unkind,  that  we  have  a  God  to  go  to,  whom  we 
may  be  free  with,  and  who  will  be  f  lithful  to  us. 

III.  He  here  bewails  his  own  follies  and  infirmi- 
ties. 1.  He  was  very  sensible  of  the  present  work- 
ings of  corruption  in  him,  and  that  he  was  now  rea- 
dy to  repine  at  the  providence  of  God,  and  to  be 
put  into  a  passion  by  the  injuries  men  did  him;  / 
am  ready  to  halt,  v.  17.  This  will  best  be  explain- 
ed by  a  reflection  like  this  which  the  psalmist  made 
iipon  himself  in  a  like  case,  (Ixxiii.  2.)  My  feet 
were  almost  gone,  when  I  saw  the  firosfierity  of  the 
vAcked;  so  here,  I  was  ready  to  halt,  ready  to  say, 
T  have  cleansed  ?>ii/  hands  in  vain.  His  snrrow 
was  continual ;  ./111  the  day  long  have  I  been  plagued; 
flxxiii.  13,  14.)  and  it  was  continually  before  him, 
he  could  not  forbear  poring  upon  it,  and  that  made 
'.lim  almost  ready  to  halt  between  religion  and  irre- 


ligion.  The  fear  of  this  drove  him  to  his  God; 
"  In  thee  do  I  hope,  not  only  that  thou  wilt  plead 
my  cause,  but  that  thou  wilt  prevent  my  falling  into 
sin."  Good  men,  by  setting  their  sorrow  continu- 
ally befoie  them,  have  been  ready  to  halt,  who,  by 
setting  God  always  before  them',  have  kept  their 
standing.  2.  He  lemembered  against  himself  his 
former  transgressions,  acknowledging  that  by  them 
he  had  brought  these  troubles  upon  himself,  and 
forfeited  the  divine  protection,  though  he  could  jus- 
tify himself,  before  God  he  will  judge  and  condemn 
liimself ;  {v.  18.)  "  I  will  declare  mine  inicjuity,  and 
not  co\  er  it,  /  will  be  sorry  for  my  sin,  and  not 
make  a  light  matter  of  it;"  and  this  helped  to  make 
him  silent  under  the  rebukes  of  Providence,  and  the 
reprnurhes  of  men.  Note,  If  we  be  truly  penitent 
for  sin,  tliat  will  make  us  patient  under  affliction, 
and  particularly  under  unjust  censures.  Two  things 
are  required  in  repentance,  (1.)  Confession  of  sin; 
"/  will  declare  mine  iniquity;  I  will  not  only  in 
general  own  myself  a  sinner,  but  I  will  make  a  par- 
ticular acknowledgment  of  what  I  have  done  amiss. " 
We  must  declare  our  sins  before  God  freely  and 
fully,  and  with  their  aggravating  circumstances, 
that  we  may  give  glory  to  God,  and  take  shame  to 
ourselves.  (2.)  Contrition  for  sin;  I  will  be  sorry 
for  it;  sin  will  have  sorrow;  every  true  penitent 
grieves  for  the  dishonour  he  has  done  to  God,  and 
the  wrong  he  has  done  to  himself ;  "  I  will  be  in 
care  or  fear  about  my  sin,"  (so  some,)  "  in  fear  lest 
it  ruin  me,  and  in  care  to  get  pardoned." 

IV.  He  concludes  with  very  earnest  prayers  to 
God  for  his  gracious  presence  with  him,  and  sea- 
sonable powerful  succour  in  his  distress;  {y.  21, 
22.)  "Forsake  me  not,  0  Lord,  though  my  friends 
forsake  me,  and  though  I  deserve  to  be  forsaken  by 
thee.  Be  not  far  from  me,  as  my  unbelieving  heart 
is  ready  to  fear  thou  art."  Nothing  goes  nearer 
to  the  heart  of  a  good  man  in  affliction,  than  to 
be  under  the  apprehension  of  God's  deserting  him 
in  wrath;  nor  does  any  thing  therefore  come  more 
feelingly  from  his  heart  than  this  jjrayer,  "  Lord,  be 
not  thou  far  from  me;  make  haste  for  my  hel/i;  for 
I  am  ready  to  perish,  and  in  danger  of  being  lost,  if 
relief  do  not  come  quickly. "  God  gives  us  leave, 
not  only  to  call  upon  him  when  we  are  in  trouble, 
but  to  hasten  him.  He  pleads,  "  Thou  ait  my 
God,  whom  I  serve,  and  on  whom  I  depend  to  bear 
me  out;  and  my  Salvation,  who  alone  art  able  to 
save  me,  who  hast  engaged  thyself  by  promise  to 
save  me,  and  from  whom  alone  I  expect  salvation." 
Is  any  afflicted,  let  him  thus  pray,  let  him  thus 
plead,  let  liim  thus  hope,  in  singing  this  psalm. 

PSALM  XXXIX. 

David  seems  to  have  been  in  a  great  strait,  when  he  pen- 
ned this  psalm,  and,  upon  some  account  or  other,  very  un- 
easy; for  it  is  with  some  difficulty  that  he  conquers  his 
passion,  and  composes  his  spirit,  himself  to  lake  that 
good  counsel  which  he  had  given  to  others,  (37.)  to  rest 
in  the  Lord,  and  wait  patiently  for  him,  without  fretting; 
for  it  is  easier  to  give  the  good  advice,  than  to  give  the 
good  example,  of  quietness  under  artlict^on.  What  was 
the  particular  trouble  which  gave  occasion  for  the  con- 
flict David  was  now  in,  does  not  appear.  Perhaps  it  was 
the  death  of  some  dear  friend  or  relation  that  was  the 
trial  of  his  patience,  and  that  suggested  to  him  these  me- 
ditations of  mortality;  and,  at  the  same  time,  it  should 
seem  too.  himself  was  weak  and  ill,  and  under  some  pre- 
vailing distemper.  His  enemies  likewise  were  seeking 
advantages  against  him,  and  watched  for  his  hailing, 
that  they  might  have  something  to  reproach  him  for. 
Thus  agsjrieved,  I.  He  relates  the  struggle  that  was  in  his 
breast,  between  crace  and  corruption,  between  passion 
and  patience,  v.  1 .  .  3.  TI.  He  meditates  upon  the  doc- 
trine of  man's  frailty  and  mortalilv,  and  prays  to  God  to 
instruct  him  in  it,  v.  4..  6.  HI.  tic  applies  himself  to 
(iod  for  the  pardon  of  his  sins,  the  removal  of  his  afflic* 
fions,  and  ihe  Icngtheninir  out  of  his  life  till  he  was  rea- 
dy for  death,  v.  7.".  13.     Tins  is  a  funeral  psalm,  and  verV 


PSALMS,  XXXJX. 


311 


proper  for  the  occasion;  in  singing  it,  we  should  get  our 
hearts  duly  affected  with  the  brevity,  uncertainty,  and  ca- 
lamitous state,  of  human  life;  and  those  on  whose  com- 
forts God  has,  by  death,  made  breaches,  will  ffnd  this 
psalm  of  great  use  to  them,  in  order  to  their  obtaining 
of  what  we  ought  much  to  aim  at  under  such  an  aflliclion, 
which  is,  to  get  it  sanctified  to  us  for  our  spiritual  bene- 
fit, and  to  get  our  hearts  reconciled  to  the  holy  will  of 
God  in  it. 

To  the  chief  musician  y  even  to  Jeduthun.     ji  fimlm 
of  David. 

\ .  X  SAID,  1  will  take  heed  to  my  waj^s, 
JL  that  I  sin  not  with  my  tongue ;  I  will 
keep  my  mouth  with  a  bridle,  while  the 
wicked  is  before  me.  2.  I  was  dumb  with 
silence :  I  held  my  peace,  even  from  good ; 
and  my  sorrow  was  stirred.  3.  My  heart 
was  hot  within  me ;  while  I  was  musing  the 
fire  burned:  then  spake  I  with  my  tongue, 
4.  Lord,  make  me  to  know  mine  end,  and 
the  measure  of  my  days,  what  it  is ;  that  I 
may  know  how  frail  I  am.  5.  Behold,  thou 
hast  made  my  days  as  a  hand-breadth,  and 
mine  age  is  as  nothing  before  thee:  verily 
every  man  at  his  best  state  is  altogether  va- 
nity. Selah.  6.  Surely  every  man  walk- 
eth  in  a  vain  show :  surely  they  are  disqui- 
eted in  vain;  he  heapeth  up  riches.,  and 
knoweth  not  who  shall  gather  them. 

David  here  recollects,  and  leaves  upon  record, 
the  workings  of  his  heart  under  his  afflictions;  and 
it  is  good  for  us  to  do  so,  that  what  was  thought 
amiss,  may  be  amended,  and  what  was  well  thought 
of,  may  be  improved  the  next  time. 

I.  He  remembered  the  covenants  he  had  mnde 
with  God,  to  walk  circumspectly,  and  to  be  very 
cautious  both  of  what  he  did,  and  what  he  said. 
When,  at  any  time,  we  are  tempted  to  sin,  and  are 
in  danger  of  falling  into  it,  we  must, call  to  mind 
the  solemn  vows  we  have  made  against  sin,  against 
the  particular  sin  we  are  upon  the  brink  of.  God 
can,  and  will,  remind  us  of  them;  (Jer.  ii.  20.) 
Thou  saidst,  I  will  not  transgress;  and  therefore 
we  ought  to  remind  ourselves  of  them.  So  Da\  id 
did  here. 

1.  He  remembers  that  he  had  resolved,  in  gene- 
ral, to  be  very  cautious  and  circumspect  in  his 
walking;  (v.  1.)  I  said,  I  will  take  heed  fo  mynvays; 
and  it  was  well  said,  and  what  he  would  never  nn- 
siy,  and  therefore  must  never  gainsay.  Note,  (1.) 
It  is  the  great  concern  of  every  one  of  us,  to  take 
heed  to  our  ways,  that  is,  to  walk  circumspectlv, 
while  others  walk  at  all  adventures.  (2.)  We 
ought  steadfastly  to  resolve  that  we  will  take  heed 
to  our  ways,  and  frequently  to  renew  that  resolu- 
tion; fast  bind,  fast  find.  (3.)  Having  resolved 
to  take  heed  to  our  ways,  we  must,  upon  all  occa- 
sions, remind  ourselves  of  that  resolution,  for  it  is 
a  covenant  never  to  be  forgotten,  but  which  we 
must  be  always  mindful  of. 

2.  He  remembers  that  he  had  in  particular  cove- 
nanted against  tongue  sins — That  he  would  not  sin 
with  his  tongue.  That  he  would  not  speak  amiss, 
either  to  oftend  God,  or  offend  the  generation  of  the 
righteous,  Ixxiii.  15.  It  is  not  so  easy  as  we  could 
wish,  not  to  sin  in  thought;  but  if  an  evil  thought 
should  arise  in  his  mind,  he  would  lay  his  hand 
upon  his  mouth,  and  suppress  it,  that  it  should  go 
no  further:  and  this  is  so  great  an  attainment,  that 
if  any  ojffend  not  in  word,  the  same  is  a  /lerfect  man; 
and  so  needful  a  one,  that  he  who  sec?ns  to  be  reli- 


gious, but  bridles  not  his  tongue,  his  religion  is  vain. 
David  had  resolved,  (1.)  That  he  would,  at  all 
times,  watch  ygainst  tongue  sins.  "I  will  keep  a 
bridle,  or  muzzle,  upon  my  mouth;"  a  bridle  upon 
it,  as  upon  an  unruly  horse,  to  guide  and  direct  it, 
to  check  and  curb  it,  to  keep  it  in  the  right  way, 
and  on  a  good  pace;  see  Jam.  iii.  3.  Watchfulness 
in  the  habit,  is  the  bridle  upon  the  head;  watchful- 
ness in  the  act  and  exercise,  is  the  hand  upon  the 
bridle,  a  muzzle  upon  it,  as  upon  an  unruly  dog 
that  is  fierce,  and  does  mischief;  by  particular 
steadfast  resolution,  corruption  is  restrained  from 
breaking  out  at  the  lips,  and  so  is  muzzled.  (2.) 
That  he  would  double  his  guard  against  them, 
when  there  was  most  danger  of  scandal;  whe7i  the 
wicked  is  before  me.  When  he  was  in  company 
with  the  wicked,  he  would  take  heed  of  saying  any 
thing  that  might  harden  them,  or  give  occasion  to 
them  to  blaspheme.  If  good  men  fall  into  bad 
company,  they  must  take  heed  what  they  say.  Or, 
ifhe?i  the  wicked  is  before  me,  in  my  thoughts. 
When  he  was  contemplating  the  pride  and  power, 
the  prosperity  and  flourishing  estate,  of  evil-doers, 
he  was  tempted  to  speak  amiss;  and  therefore  then 
he  would  take  special  care  what  he  said.  Note,  the 
stronger  the  temptation  to  a  sin  is,  the  stronger  the 
resolution  must  be  against  it. 

II.  Pursuant  to  these  covenants,  he  made  a  shift, 
with  much  ado,  to  bridle  his  tongue;  {v.  2.)  I  was 
dumb  with  silence,  I  held  my  fieace  even  from  good. 
His  silence  was  commendable;  and  the  greater  the 
provocation  was,  the  more  praise-worthy  was  his 
silence.  Watchfulness  and  resolution,  in  the  strength 
of  God's  grace,  will  do  more  toward  the  bridling 
of  the  tongue  than  we  can  imagine,  though  it  be  an 
unruly  evil.  But  what  shall  we  say  of  hiskeepmg 
silence  even  from  good?  Was  it  his  wisdom,  that 
he  refrained  good  discourse  when  the  wicked  were 
before  him,  because  he  would  not  cast  pearls  before 
swine?  I  rather  think  it  was  his  weakness;  be- 
cause he  might  not  say  any  thing,  he  would  say 
nothing,  but  ran  into  an  extreme,  which  was  a  re- 
proach to  the  law,  for  that  prescribes  a  mean  be- 
tween extremes.  The  same  law  which  forbids  all 
corrupt  communication,  requires  that  which  is  good, 
and  to  the  use  of  edifying,  Eph.  iv.  29. 

III.  The  less  he  spake,  the  more  he  thought,  and 
the  more  warmly.  Binding  the  distempered  pait, 
did  but  draw  the  humour  to  it;  JVIy  sorrow  was 
stirred,  my  heart  was  hot  within  me,  v.  3.  He  could 
bridle  his  tongue,  but  he  could  not  keep  his  passion 
under;  though  he  suppressed  the  smoke,  that  was 
as  a  fire  in  his  bones,  and  while  he  was  musing  upon 
his  afflictions,  and  upon  the  prosperity  of  the  wick- 
ed, tlie  fire  burned.  Note,  Those  that  are  of  a  fret- 
ful discontented  spirit,  ought  not  to  pore  much,  for, 
while  they  sufter  their  thoughts  to  dwell  upon  the 
causes  of  the  calamity,  the  fire  of  their  discontent 
is  fed  with  fuel,  and  burns  the  more  furiously.  Im- 
patience is  a  sin  that  has  its  ill  cause  within  our- 
selves, and  that  is  musing,  and  its  ill  effects  upon 
ourselves,  and  that  is  no  less  than  burning.  If  there- 
fore we  would  prevent  the  mischief  of  ungovemed 
passions,  we  must  redress  the  grievance  of  ungo- 
verned  thoughts. 

IV.  When  he  did  speak,  at  last,  it  was  to  the  pur- 
pose; jlt  the  last,  I  sfiake  with  my  tongue;  some 
make  what  he  said,  to  be  the  breach  of  his  good  pur- 
pose, and  that,  in  what  he  said,  he  sinned  with  his 
tongue;  and  so  they  make  what  follows,  to  ne  a 
passionate  wish,  that  he  might  die  like  FJ'tjal}, 
(1  Kings  xix.  4.)  and  Job,  ch.  vi.  8,  9.  But  I 
rather  take  it  to  be,  not  the  breach  of  his  good  jmr- 
pose,  but  the  reformation  of  his  mistake  in  carrying 
it  too  far;  he  had  kept  silence  from  good,  Isut  n^w 
he  would  so  keep  silence  no  longer.  He  had  no- 
thing to  say  to  the  wicked  that  were  before  him, 


312 


PSALMS,  XXXIX. 


for  to  them  he  knew  not  how  to  place  his  words, 
but,  after  long  musing,  tlie  first  word  he  said,  was, 
a  pi'ayer,  and  a  devout  meditation  upon  a  subject, 
which  it  will  be  good  for  us  all  to  think  nuich  of. 

1.  He  prays  to  God  to  make  him  sensible  of  tlie 
shortness  and  uncertainty  of  life,  and  the  near  ap- 
proach of  death;  {v.  4.)  Lord,  make  vie  to  know 
mine  end,  and  the  measure  of  my  days.  He  does 
not  mean,  "  Lord,  let  me  know  how  long  I  shall 
live,  and  when  I  shall  die;"  we  could  not,  in  faith, 
pray  such  a  prayer,  for  God  has  no  where  promised 
to  let  us  know,  but  has,  in  wisdom,  locked  up  that 
knowledge  among  the  secret  things  which  belong 
not  to  us,  nor  would  it  be  good  for  us  to  know  it; 
but,  Lord,  make  me  to  know  my  end,  means,  "Lord, 
give  me  wisdom  and  grace  to  consider  it,  (Deut. 
xxxii.  29. )  and  to  improve  what  I  know  concerning 
it."  T/ie  living-  know  that  they  shall  die,  (Eccl.  ix. 
5.)  but  few  care  for  thinking  of  it;  we  have  there- 
fore need  to  pray,  that  God  by  his  grace  would  con- 
quer that  aversion  which  is  m  our  corrupt  hearts, 
to  the  thoughts  of  death.  "  Loi-d,  make  me  to  con- 
sider," (1.)  "  What  death  is;  it  is  my  end,  the  end 
of  my  life,  and  all  the  employments  and  enjoyments 
of  life;  it  is  the  end  of  all  men,"  Eccl.  vii.  2.  It  is 
a  final  period  to  our  state  of  probation  and  prepara- 
tion, and  an  awful  entrance  upon  a  state  of^  recom- 
pense and  retribution.  To  the  wicked  man,  it  is 
the  end  of  all  his  joys;  to  a  godly  man,  it  is  the  end 
of  all  his  griefs.  "  Lord,  give  me  to  know  my  end, 
to  be  better  acquainted  with  death,  to  make  it  more 
familiar  to  me,  (Job  xvii.  14.)  and  to  be  more 
affected  with  the  greatness  of  the  change.  Lord, 
give  me  to  consider  what  a  serious  thing  it  is  to  die. " 
"(2. )  "  How  near  it  is;  liOrd,  give  me  to  consider  the 
measure  of  my  days,  that  they  are  measured  in  the 
counsel  of  God;  the  end  is  a  fixed  end,  so  the  word" 
signifies,  My  days  are  determined;  (Job  xiv.  5.)  and 
that  the  measure  is  but  short;  "My  days  will  soon 
lie  numbered  and  finished."  When  we  look  upon 
death  as  a  thing  at  a  distance,  we  are  tempted  to 
atljourn  the  necessary  preparations  for  it;  but  when 
we  consider  how  short  life  is,  we  shall  see  ourselves 
concerned  to  do  what  our  hand  finds  to  do,  not  only 
with  all  our  might,  but  with  all  possible  expedition. 
(3.)  That  it  is  continually  working  in  us;  "Lord, 
give  me  to  consider  how  frail  I  am,  how  scanty  the 
stock  of  life  is,  and  how  faint  the  spirits,  which  are 
as  the  oil,  to  keep  that  lamp  burning."  We  find, 
by  daily  experience,  that  the  earthly  house  of  this 
tabernacle  is  mouldering  and  going  to  decay;  "Lord, 
make  us  to  consider  this,  that  we  m  ly  secure  man- 
sions in  the  house  not  made  with  hands." 

2.  He  meditates  upon  the  brevity  and  vanity  of 
life,  pleading  it  with  God  for  relief  under  the  bur- 
thens of  life,  as  Job  often,  and  pleading  it  with  him- 
self, for  his  quickening  to  the  business  of  life. 

(1.)  Man^s  life  on  earth  is  short,  and  of  no 
continuance,  and  that  is  a  reason  why  we  should  sit 
loose  to  it,  and  prepare  for  the  end  of  it;  (v.  5.) 
Behold,  thou  hast  made  my  days  as  a  hand-breadth; 
the  breadth  of  four  fingers,  a  certain  dimension,  a 
small  one,  and  the  measure  whereof  we  have  always 
about  us,  always  before  our  eyes;  we  need  no  rod, 
no  j)ole,  no  measuring  line,  wherewith  to  take  the 
dimension  of  our  days,  nor  any  skill  in  arithmetic 
wherewith  to  compute  the  number  of  them;  no, 
we  have  the  standard  of  them  at  our  fingers'  end, 
and  there  is  no  multiplication  of  it,  it  is  but  one  hand- 
breadth  in  all.  Our  time  is  short,  and  God  has  made 
it  so;  for  the  number  of  our  montlis  is  with  him;  it 
is  short,  and  he  knows  it  to  be  so;  "  It  is  as  nothing 
before  thee."  He  remembers  how  short  our  time 
is,  Ixxxix.  47.  "  It  is  nothing  in  comparison  with 
thee;"  so  some.  All  time  is  nothing  to  God's  eter- 
nity, much  less  our  share  of  time. 

(2.)  Man's  life  on  ear.h  is  vain,  and  of  no  value, 


and  therefore  it  is  folly  to  be  fond  of  it,  and  wisdom 
to  make  sure  of  a  better  life.  Adam  is  Abel,  man 
is  vanity,  in  his  present  state;  he  is  not  what  he 
seems*to  be,  has  not  what  he  promised  himself;  he 
and  all  his  comforts  lie  at  a  continual  uncertainty, 
and  if  there  were  not  another  life  after  this,  all 
things  considered,  he  were  made  in  vain.  He  is 
vanity;  he  is  mortal,  he  is  mutable.  Observe  how 
emphatically  this  tiiith  is  expressed  here.  [1.] 
Lvery  man  is  vanity,  without  exception;  high  and 
low,  rich  and  poor,  all  meet  in  this.  [2.]  He  is  so 
at  his  best  estate,  when  he  is  young,  and  strong,  and 
healthful,  in  wealth  and  honour,  and  the  height  of 
prosperity ;  when  he  is  most  easy,  and  merry,  and 
secure,  and  thinks  his  mountain  stands  strong.  [3.j 
He  is  altogether  vanity,  as  vain  as  you  can  imagine. 
^11  man  is  all  vanity,  so  it  may  be  read;  every  thing 
about  him  is  uncertain,  nothing  is  substantial  and 
durable  but  what  relates  to  the  new  man.  [4.] 
Ferily  he  is  so.  This  is  a  truth  of  undoubted  cer- 
tainty, but  which  we  are  very  unwilling  to  believe, 
and  need  to  have  solemnly  attested  to  us,  as  indeed 
it  is  by  frequent  instances'  [5.]  iSe/aA  is  annexed, 
as  a  note  commanding  observation.  "Stop  here, 
and  pause  a  while,  that  you  may  take  time  to  consi- 
der and  apply  this  truth,  that  every  man  is  vanity." 
We  ourselves  are  so. 

Now,  for  the  proof  of  the  vanity  of  man,  as  mor- 
tal, he  here  mentions  three  things,  and  shows  the 
vanity  of  each  of  them,  v.  6.  First,  The  vanity  of 
our  joys  and  honours:  Sui-ely  every  man  walks 
(even  when  he  walks  in  state,  when  he  walks  in 
pleasure,)  in  a  shadow,  in  an  image,  in  a  vain  show. 
Wiien  he  makes  a  figure,  his  fashion  passes  away, 
and  his  great  pomp  is  but  great  fancy.  Acts  xxv. 
23.  It  is  but  a  show,  and  theiefore  a  vain  show, 
like  the  rainbow,  the  gaudv  colours  of  which  must 
needs  vanish  and  disappear  quickly,  when  the  sub- 
stratum is  but  a  cloud,  a  vapour;  such  is  life,  (Jam. 
iv.  14.)  and  therefore  such  are  all  the  gaieties  of  it. 
Secondly,  The  vanity  of  our  griefs  and  fears;  Surely 
they  are  disquieted  in  vain.  Our  disquietudes  are 
often  groundless;  we  vex  ourselves  without  any  just 
cause,  and  the  occasions  of  our  trouljle  are  often  the 
creaturesof  qur  own  fancy  and  imagination:  and  they 
are  always  fruitless;  we  disquiet  ourselves  in  vain, 
for  we  cannot,  with  all  our  disquietment,  alter  the 
nature  of  things,  nor  the  counsel  of  God;  things'will 
be  as  they  are,  when  we  have  disquieted  ourselves 
ever  so  much  about  them.^  Thirdly,  The  vanity 
of  our  cares  and  toils.  He  takes  a  great  deal  of 
pains  to  hea/i  u/i  riches,  and  they  ai-e  but  like  heaps 
of  manure  in  the  furrows  of  the  field,  good  for  no- 
thing, unless  they  be  spread.  But  when  he  has  filled 
his  treasures  with  his  trash,  he  knoivsnotwho  shall 
gather  them,  nor  to  whom  they  shall  descend  when 
he  is  gone:  for  he  shall  not  take  them  away  with 
him.  He  asks  not,  For  whom  do  I  labour.?  and  that 
is  his  folly,  Eccl.  iv.  8.  But  if  he  did  ask,  he  could 
not  tell  whether  he  should  be  a  wise  man  or  a  fool, 
a  friend  or  a  foe;  (Eccl.  ii.  19.)   This  is  vanity. 

7.  And  now,  Lord,  what  wait  I  for? 
my  hope  is  in  thee.  8.  DeUver  me  from 
all  my  transgressions ;  make  me  not  the  re- 
proach of  the  foolish.  9.  I  was  dumb,  and 
opened  not  my  mouth;  because  thou  didst 
It.  10.  Remove  thy  stroke  away  from  me: 
1  am  consumed  by  the  blow  of  thy  hand. 
1 1 .  When  thou  with  rebukes  dost  correct 
man  for  iniquity,  thou  makest  his  beauty  to 
consume  away  like  a  moth:  surely  eveiy 
man /s  vanity.  Selah.  1 2.  Hear  my  prayer, 
O  Lord,  and  give  ear  unto  my  cry;  hold 


PSALMS,  XXXIX. 


313 


not  thy  peace  at  my  tears:  for  I  am  a 
stranger  with  thee,  and  a  sojourner,  as  all 
my  fathers  were.  1 3.  O  spare  me,  that  I 
may  recover  strength,  before  I  go  hence, 
and  be  no  more. 

The  psalmist,  having  meditated  on  the  shortness 
and  uncertainty  of  life,  and  the  vanity  and  vexation 
of  spirit  that  attend  all  the  comforts  of  life,  here,  in 
these  verses,  turns  his  eyes  and  heart  heaven-ward. 
When  there  is  no  solid  satisfaction  to  be  had  in  the 
creature,  it  is  to  be  found  in  God,  and  in  commu- 
nion with  him;  and  to  him  we  should  be  driven  by 
our  disappointments  in  the  world.  David  here  ex- 
presses, 

I.  His  dependence  on  God,  v,  7.  Seeing  all  is 
vanity,  and  man  himself  is  so,    1.    He  despairs  of  a 

I  happiness  in  the  things  of  the  world,  and  disclaims 
all  expectation  from  it;  "  JSTmo,  Lord,  nvhat  wait  I 
for?  Even  nothing  from  the  things  of  sense  and 
time:  I  have  nothing  to  wish  for,  nothing  to  hope 
for,  from  this  earth."  Note,  The  consideration  of 
the  vanity  and  frailty  of  human  life,  should  deaden 
our  desires  to  tlie  things  of  this  world,  and  lower  our 
expectations  from  it.  "  If  the  world  be  such  a  thing 
as  this,  God  deliver  me  from  having  or  seeking  my 

Eortion  in  it."  We  cannot  count  upon  constant 
ealth  and  prosperity,  nor  upon  comfort  in  any  re- 
lation, for  it  is  all  as  uncertain  as  our  continuance 
here.  "Now,  though  I  have  sometimes  foolishly 
promised  myself  this  and  the  other,  from  the  world, 
now  I  am  of  another  mind."  2.  He  takes  hold  of 
happiness  and  satisfaction  in  God;  My  hofie  is  in 
thee.  Note,  When  creature-confidences  fail,  it  is 
our  comfort  that  we  have  a  God  to  go  to,  a  God  to 
trust  to,  and  we  should  thereby  be  quickened  to 
take  so  much  the  faster  hold  of  him  by  faith. 

II.  His  submission  to  God,  and  his  cheerful  ac- 
quiescence in  his  holy  will,  x).  9.  If  our  hope  be  in 
God  for  a  happiness  in  the  other  world,  we  may 
well  afford  to  reconcile  ourselves  to  all  the  dispen- 
sations of  his  providence  concerning  us  in  this 
world;  "  I ivas  dumb,  I  ofiened  not  my  mouth,  in 
a  way  of  complaint  and  murmuring."  He  now 
again  recovered  that  serenity  and  sedateness  of 
mind  which  were  disturbed,  v.  2.  Whatever  com- 
forts he  is  deprived  of,  whatever  crosses  he  is  bur- 
thened  with,  he  will  be  easy;  "because  thou  didst 
it;  it  did  not  come  to  pass  by  chance,  but  according 
to  thine  appointment."  We  may  here  see,  1.  A 
good  God  doing  all,  and  ordering  all  events  con- 
cerning us.  Of  every  event  we  may  say,  *'  This 
is  the  finger  of  God,  it  is  the  Lord's  doing;"  who- 
ever were  the  instruments.  2.  A  good  man,  for 
that  reason,  saying  nothing  against  it.  He  is  dumb, 
he  has  nothing  to  object,  no  question  to  ask,  no  dis- 
pute to  raise  upon  it.    All  that  God  does  is  well  done. 

III.  His  desire  toward  God,  and  the  prayers  he 
puts  up  to  him;  Is  any  afflicted?  Let  him  pray, 
as  David  here, 

1.  For  the  pardoning  of  his  sin,  and  the  prevent- 
ing of  his  shnme,  ik  8.  Before  he  )  rays,  {v.  10.) 
Remove  thii  stroke  from  me,  he  prays,  {v.  8.)  "De- 
lii'er  me  from  all  mine  offences,  from  the  guilt  I 
nave  contracted,  the  punishment  I  have  deserved, 
and  the  power  of  corruption  I  ha\  e  been  captivated 
by."  When  God  forgives  our  sins,  lie  deM^ers  us 
from  them,  he  delivers  us  from  them  all.  He 
pleads,  Make  me  not  a  refiroach  to  the  foolish. 
Wicked  people  are  foolish  people;  and  then  they 
show  their  folly  most,  when  they  think  to  show 
their  wit,  bv  scoffing  at  (iod's  people.  When  Da- 
vid prays  that  God  would  pardon  his  sins,  and  not 
make  him  a  reproach,  it  is  to  be  tiken  as  a  prayer 
for  peace  of  conscience;  ("Lord,  leave  me  not  to 
the  power  of  melancholv,  which  the  foolish  will 

Vol.  III.— 2  R 


laugh  at  me  for;")  and  as  a  prayer  tor  grace,  that 
God  v.'ould  never  leave  him  to  himself,  so  far  as  to 
do  any  thing  that  might  make  him  a  reproach  to 
bad  men.  Note,  This  is  a  good  reason  why  we 
should  both  watch  and  pray  against  sin,  because  the 
credit  of  our  profession  is  nearly  concerned  in  the 
preser\ation  of  our  integrity. 

2.  For  the  removal  of  his  affliction,  that  he  might 
speedily  be  eased  of  his  present  burthens;  {v.  10.) 
Remove  thy  stroke  away  from  me.  Note,  When 
we  are  under  the  correcting  hand  of  God,  our  eye 
must  be  to  God  himself,  and  not  to  any  other,  tor 
relief.  He  only,  that  inflicts  the  stroke,  can  remove 
it;  and  we  may  then,  in  faith,  and  with  satisfaction, 
pray  that  our  afflictions  may  be  removed,  when  our 
sins  are  pardoned,  (Isa.  xxxviii.  17.)  and  when,  as 
here,  the  affliction  is  sanctified,  and  has  done  its 
work,  and  we  are  humbled  under  the  hand  of  God. 

( 1. )  He  pleads  the  great  extremity  he  was  j-educed 
toby  his  affliction,  which  made  him  the  proper  object 
of  God's  compassion;  /  am  consumed  by  the  blow 
of  thy  hand.  His  sickness  prevailed  to  that  degree, 
that  his  spirits  failed,  his  strength  was  wasted,  and 
his  body  emaciated.  "Tlie  blow,  or  conflict,  of 
thine  hand  has  brought  me  even  to  the  gates  of 
death."  Note,  The  strongest,  and  boldest,  and 
best,  of  men  cannot  bear  up  under,  much  less  make 
head  against,  the  power  of  God's  wrath.  It  was 
not  his  case  only,  but  any  man  will  find  himself  an 
unequal  match  for  the  Almighty,  v.  11.  WHien 
God,  at  any  time,  contends  with  us,  when  with  re- 
bukes he  corrects  us,  [1.]  We  cannot  impeach  the 
equity  of  his  controversy,  but  must  acknowledge 
that  he  is  righteous  in  it;  for,  whenever  he  corrects 
man,  it  is  for  iniquity.  Our  ways  and  our  doings 
procure  the  trouble  to  ourselves,  and  we  are  beaten 
with  a  rod  of  our  own  making.  It  is  the  yoke  of 
our  transgressions,  though  it  be  bound  with  his  hand. 
Lam.  i.  14.  [2.]  We  cannot  oppose  the  effects  of 
his  controversy,  but  he  will  be  too  hard  for  us.  As 
we  have  nothing  to  move  in  arrest  of  his  judgment, 
so  we  have  no  way  of  escaping  the  execution.  God's 
rebukes  make  man's  beauty  to  consume  away  like 
a  moth;  we  often  see,  we  sometimes  feel,  how  much 
the  body  is  weakened  and  decayed  by  sickness,  in 
a  little  time;  the  countenance  is  changed;  where 
are  the  ruddy  cheek  and  lip,  the  sprightly  eye,  the 
lively  look,  the  smiling  face.'  It  is  the  reverse  of 
all  this  that  presents  itself  to  view.  What  a  poor 
thing  is  beauty;  and  what  fools  are  they  that  are 
proud  of  it,  or  in  love  with  it,  when  it  will  certainly, 
and  may  quickly,  be  consumed  thus!  Some  make 
the  moth  to  represent  man,  who  is  as  easily  crushed 
as  a  moth  with  the  touch  of  a  finger.  Job  iv.  19. 
Others  make  it  to  represent  the  divine  rebukes, 
which  silently  and  insensibly  waste  and  consume 
us,  as  the  moth  does  tlie  garment.  All  which  abun- 
dan  ly  proves  what  he  had  said  before,  that  surely 
every  man  is  vanity,  weak  and  helpless;  so  he  will 
be  found  when  God  comes  to  contend  with  him. 

(2.)  He  pleads  the  good  impressions  made  upon 
him  by  his  affliction.  He  hoped  that  the  end  was 
accomplished  for  which  it  was  sent,  and  that  there- 
fore it  ■'  ould  be  removed  in  mercy;  and  unless  an 
affliction  has  done  its  work,  though  it  may  be  re- 
moved, it  is  not  removed  in  merry.  [1.1  It'had  set 
liim  a  weeping,  and  he  hoped  God  would  take  no- 
tice rf  that;  when  the  Lord  God  called  to  mourn- 
inir,  he  answered  the  call,  and  accommodated 
himself  to  the  dispensation,  and  therefore  could,  in 
faith,  pray.  Lord,  held  ?iot  thy  peace  at  my  tears, 
V.  12.  He  that  dees  not  willingly  afflict  and  grieve 
the  children  of  men,  much  less  his  own  children, 
will  not  hold  his  peace  a'  their  tears,  but  will  either 
speak  deliverance  for  them,  (and  if  he  speak,  it  is 
done,)  or,  in  the  mean  time,  speak  comfort  to  them, 
and  make  them  to  hear  joy  and  gladness.     [2.  ]  It 


314 


PSALMS,  XL. 


had  set  him  a  praying;  and  afflictions  are  sent  to 
stir  up  prayer.  If  they  have  that  effect,  and,  when 
we  are  afflicted,  we  pray  more,  and  pray  better, 
than  before,  we  may  hope  that  God  will  hear  our 
prayer,  and  give  ear  to  our  cry;  for  the  prayer 
whicla,  by  his  providence,  he  gives  occasion  for,  and 
whicli,  by  his  Spirit  of  grace,  he  indites,  shall  not 
return  void.  [3.]  It  had  helped  to  wean  him  from 
the  world,  and  to  take  his  affections  off  from  it;  now 
he  begun,  more  than  ever,  to  look  upon  himself  as 
a  stranger  and  sojourner  here,  like  all  his  fathers, 
not  at  home  in  this  world,  but  tr  ivelling  through 
it  to  another,  to  a  better,  and  would  never  reckon 
himself  at  home  till  he  came  to  heaven.  He  pleads 
it  with  God;  '*  Lord,  take  cognizance  of  me,  and  of 
my  w  mts  and  burthens,  for  I  am  a  stranger  here, 
and  therefore  meet  with  strange  usage;  1  am  slight- 
ed and  oppressed  as  a  stranger;  and  whence  should 
I  expect  relief  but  from  thee,  from  that  other  coun- 
try to  which  I  belong?" 

Lastly,  He  prays  for  a  reprieve  yet  a  little 
longer;  {y.  13.)  "O  sfiare  me,  ease  me,  raise  me 
up  from  this  illness,  that  I  may  recover  strength 
both  in  body  and  mind,  that  I  mav  get  into  a  more 
calm  and  composed  frame  of  spirit,  and  may  be 
better  prepared  for  another  world,  before  I  go 
hence  by  death,  and  shall  be  no  more  in  this 
world."  Some  make  this  to  be  a  passionate  wish, 
that  God  would  send  him  help  quickly,  or  it  would 
be  too  late,  like  that.  Job  x.  20,  21.  But  I  rather 
take  it  as  a  pious  prayer,  that  God  would  continue 
him  here,  till  by  his  grace  he  had  made  him  fit  to 
go  hence,  and  that  he  might  finish  the  work  of  life, 
befoi  e  his  life  was  finished;  Let  my  soul  live,  and 
it  shall  firaise  thee. 

PSALM  XL. 

It  should  seem,  David  penned  this  psalm,  upon  occasion 
of  his  deliverance,  bv  the  power  and  goodness  of  God, 
from  some  great  and  pressing  trouble,  by  which  he  was 
in  danger  of  being  overwhelmed;  probably,  it  was  some 
trouble  of  mind,  arising  from  a  sense  of  sin,  and  of 
God's  displeasure  against  him  for  it;  whatever  it  was, 
the  same  Spirit  that  indited  his  praises  for  that  deliver- 
ance, was  in  him,  at  the  same  time,  a  Spirit  of  prophecy, 
testifying  of  the  sufferings  of  Christ,  and  the  glory  that 
should  follow;  or,  ere  he  was  aware,  he  was  led  to 
speak  of  Christ's  undertaking,  and  the  discharge  of  his 
undertaking,  in  words  that  must  be  applied  to  Christ 
only;  and  therefore  how  far  the  praises  that  here  go 
before  that  illustrious  prophecy,  and  the  prayers  that 
follow,  may  safely  and  profitably  be  applied  to  him,  it 
will  be  worth  while  to  consider.  In  this  psalm,  I. 
David  records  God's  favour  to  him,  in  delivering  him 
out  of  his  deep  distress,  with  thankfulness  to  his  praise, 
V.  1..5.  II.  Thence  he  takes  occasion  to  speak  of  the 
work  of  our  redemption  by  Christ,  v.  6..  10.  Ill,  That 
gives  him  encouragement  to  pray  to  God  for  mercy  and 
grace,  both  for  himself  and  for  his  friends,  v.  11..  17. 
If,  in  singing  this  psalm,  we  mix  faith  with  the  prophecy 
of  Christ,  and  jom  in  sincerity  with  the  praises  and 
prayers  here  onered  up,  we  make  melody  with  our 
hearts  to  the  Lord. 

To  the  chief  musician.     A  fisalm  of  David. 

l.T  WAITED  patiently  for  the  Lord; 
JL  and  he  incUned  unto  me,  and  heard 
Hiy  cry.  2.  He  brought  me  up  also  out  of 
a  horrible  pit,  out  of  the  miry  clay,  and  set 
my  feet  upon  a  rock,  and  established  my 
goings.  3.  y\nd  he  hath  put  a  new  song 
in  my  mouth,  even  praise  unto  om-  God: 
many  shall  see  ?7,  and  fear,  and  shall  trust 
in  the  Lord.  4.  Blessed  is  that  man  that 
maketh  the  Lord  his  trust ;  and  respccteth 
not  the  proud,  nor  such  as  turn  aside  to  lies. 
5.  Many,  O  Lord  my  God,  are  thy  won- 


derfiil  works  whicli  iDou  hast  done,  and  thy 
thoughts  which  are  to  us-ward:  they  cannot 
be  reckoned  up  in  order  unto  thee:  if  1 
would  declare  and  speak  of  them.,  they  are 
more  than  can  be  numbered. 

In  these  verses,  we  have, 

I.  The  great  distress  and  trouble  that  the  psalm- 
ist had  been  in.  He  had  been  plunged  into  a  hor- 
rible pit,  and  into  miry  clay,  {v.  2.)  out  of  which 
he  could  not  work  himself,  and  in  which  he  fovmd 
himself  sinking  yet  further.  He  says  nothing, 
here,  either  of  the  sickness  of  his  body,  or  the  in- 
sults of  his  enemies,  and  therefore  we  have  reason 
to  think  it  was  some  inward  disquiet,  and  perplexity 
of  spirit,  that  was  now  his  greatest  grievance. 
Despondency  of  spirit,  under  the  sense  of  God's 
withdrawings,  and  prevailing  doubts  and  fears 
about  the  eternal  state,  are  indeed  a  horrible  pit 
and  miry  clay,  and  ha\  e  been  so  to  many  a  dear 
child  of  God. 

II.  His  humble  attendance  upon  Goil,  and  his 
believing  expectations  from  him  in  those  depths;  / 
waited  fiatiently  for  the  Lord,  v.  1.  IVailing,  I 
waited.  He  expected  relief  from  no  other  than 
from  God;  the  same  hand  that  tears,  must  heal, 
that  smites,  must  bind  up,  (Hos.  vi.  1.)  or  it  will 
never  be  done.  From  God  he  expected  relief,  and 
he  was  big  with  expectation,  not  doubting  but  it 
would  come  in  due  time.  There  is  power  enough 
in  God  to  help  the  weakest,  and  grace  enough  in 
God  to  help  the  unwoithiest,  of  all  his  people 
that  trust  in  him.  But  he  waited  patiently;  which 
intimates  that  the  relief  did  not  come  quickly;  yet 
he  doubted  not  but  it  would  come,  and  resolved  to 
continue  believing,  and  hoping,  and  praying,  till  it 
did  come.  Those  whose  expectation  is  from  God 
may  wait  with  assurance,  but  must  wait  with  pa- 
tience. Now  this  is  very  applicable  to  Christ 
His  agony,  both  in  the  garden,  and  on  the  cross, 
was  the  same  continued,  and  it  was  a  horrible  pit 
and  miry  clay.  Then  was  his  soul  troubled  and 
exceeding  sorrowful;  but  then  he  prayed.  Father, 
glorify  thy  name;  Father,  save  me;  then  he  kept 
hold  of  his  relation  to  his  Father,  "My  God,  my 
God,"  and  thus  waited  patiently  for  him. 

III.  His  comfortable  experience  of  God's  good- 
ness to  him  in  his  distress,  which  he  records  for 
the  honour  of  God,  and  his  own  and  others'  en- 
couragement. 

1.  God  answered  hisprayeis;  He  inclined  unto 
me,  and  heard  my  cry.  Those  that  wait  patiently  for 
God,  though  they  may  wait  long,  do  not  wait  in 
vain.  Our  Lord  Jesus  was  heard,  in  that  he  feared, 
Heb.  V.  7.  Nay,  he  was  sure  that  the  Father 
heard  him  always. 

2.  He  silenced  his  fears,  and  stilled  the  tumult 
of  his  spirits,  and  gave  him  a  settled  peace  of  con- 
science; {v.  2.)  "He  brought  me  out  of  that  horri- 
ble pit  of  despondency  and  despair,  scattered  the 
clouds,  and  shone  bright  upon  my  .soul,  with  the 
assurances  of  his  favour;  and  not  only  so,  but  set 
my  feet  iifion  a  rock,  and  established  my  goings. 
Those  that  have  been  under  the  prevalencv  of  a 
religious  mehmc.holy,  and  by  the  grace  of  God 
have  been  relieved,  may  apply  this  very  feelingly 
to  themselves;  they  are  brought  up  out  of  a  horri- 
ble pit.  (1. )  The  mercy  is  completed  by  the  setting 
of  their  feet  upon  a  rock,  where  they  find  firm 
footing,  are  as  much  elevated  with  the  hopes  of 
heaven,  as  they  were,  before,  cast  down  with  the 
fears  of  hell.  Christ  is  the  Rock  on  which  a  poor 
soul  may  stand  fast,  and  on  whose  mediation  alone 
between  us  and  God  we  can  build  any  solid  hopes 
or  satisfaction.  (2. )  It  is  continued  in  the  establish- 
ment of  their  goings.     Where  God  has  given  a 


PSALMS,  XL. 


315 


steadfast  hope,  he  expects  there  should  be  a  steady, 
legular,  conversation;  and  if  that  be  the  blessed 
fruit  of  it,  we  have  reason  to  acknowledge,  with 
abundancevof  thankfulness,  the  riches  and  power 
of  his  erace. 

3.  rie  filled  him  with  joy,  as  well  as  peace,  in 
beliesing;  "//e  has  put  a  new^  song-  in  my  mouth; 
he  has  given  me  cause  to  rejoice,  and  a  heart  to 
rejoice."  He  was  brought,  as  it  were,  into  a  new 
wurld,  and  that  filled  his  mouth  with  a  new  song, 
even  praise  to  our  God;  for  to  his  praise  and  glory 
must  all  our  songs  be  sung.  Fresh  mercies,  espe- 
cially such  as  we  Jiever  before  received,  call  for 
new  songs.  This  is  applicable  to  our  Lord  Jesus, 
in  his  reception  to  paiadise,  his  resurrection  from 
the  grave,  and  his  exaltation  to  the  joy  and  glory 
set  before  him;  he  was  brought  out  of  the  horrible 
pit,  set  upon  a  rock,  and  had  a  new  song  put  in  his 
mouth. 

IV.  The  good  improvement  that  should  be  made 
of  this  instance  of  God's  goodness  to  David. 

1.  David's  experience  would  be  an  encourage- 
ment to  many  to  hope  in  God,  and,  for  that  end, 
he  leaves  it  here  upon  record;  Many  shall  see,  and 
fear,  and  trust  in  the  Lord.  They  shall  fear  the 
Lord  and  his  justice,  which  brought  Da\id,  and 
the  Son  of  Da\  id,  into  that  horrible  pit;  and  shall 
say.  If  this  be  done  to  the  green  tree,  what  shall  be 
done  to  the  dry  '^  They  shall  fear  the  Lord  arid 
his  goodness,  in  filling  the  mouth  of  David,  and  the 
Son  of  David,  with  new  songs  of  joy  and  praise. 
There  is  a  holy,  reverent,  fear  of  God,  which  is 
not  only  consistent  with,  but  the  foundation  of,  our 
hope  in  him.  They  shall  not  fear  him  and  shun 
him,  but  fear  him  and  trust  in  him,  in  their  great- 
est straits,  not  doubting  but  to  find  him  as  able  and 
ready  to  help  them  as  David  did,  in  his  distress. 
God  s  dealings  with  our  Lord  Jesus,  are  our  great 
encouragement  to  trust  in  God;  when  it  pleased 
the  Lord  to  bruise  him,  and  put  him  to  grief  for 
our  sins,  he  demanded  our  debt  from  him;  and 
when  he  raised  him  from  the  dead,  and  set  him  at 
his  own  right  hand,  he  made  it  to  appear  that  he 
had  accepted  the  payment  he  made,  and  was  satis- 
fied with  it;  and  what  greater  encouragement  can 
we  have  to  fear  and  worship  God,  and  to  trust  in 
him?    See  Rom.  iv.  25. — v.  1,  2.  .         • 

The  psalmist  invites  others  to  make  God  their 
Hope,  as  he  did,  by  pronouncing  those  happy  that 
do  so;  (x'.  4.)  "Blessed  is  the  man  that  maketh  the 
Lord  his  Trust,  and  him  only;  that  has  great  and 
goofl  thoughts  of  him,  and  is  entirely  devoted  to 
him,  and  respects  not  the  proud;  does  not  do  as 
they  do  that  trust  in  themselves,  nor  depends  upon 
those  who  proudly  encourage  others  to  trust  in 
them,  for  both  the  one  and  the  other  turn  aside  to 
lies,  as  indeed  all  those  do  that  turn  aside  from 
God."  This  is  applicable,  particularly,  to  our 
faith  in  Christ.  Blessed  are  they  that  trust  in  him, 
and  in  his  righteousness  alone,  and  respect  not  the 
proud  Pharisees,  that  set  up  their  own  righteous- 
ness in  competition  with  that,  that  will  not  be 
governed  by  their  dictates,  nor  turn  aside  to  lies, 
with  the  unbelieving  Jews,  who  submit  not  to  the 
righteousness  of  God,  Rom.  x.  3.  Blessed  are  they 
that  escape  this  temptation. 

2.  The  joyful  sense  he  had  of  this  mercy,  led 
him  to  observe,  with  thankfulness,  the  many  other 
favours  he  had  received  from  God,  v.  5.  When 
Ciod  puts  new  songs  into  our  mouth,  we  must  not 
forget  our  former  songs,  but  repeat  them;  "Many, 
O  Lord  my  God,  are  thy  wonderful  works  which 
*hou  hast  done,  both  for  me  and  others;  this  is  but 
one  of  many."  Many  are  the  benefits  with  which 
we  are  daily  loaded,  both  bv  the  providence,  and 
by  the  grace,  of  God..  (1.)  They  are  his  works; 
not  onlv  the  gifts  of  his  bounty,  but  the  operaiions 


of  his  power;  he  works  for  us,  he  works  in  us,  and 
thus  he  favours  us  with  matter,  not  only  for  thanks, 
but  for  praise.  (2. )  They  are  his  wonderful  works; 
the  contrivance  of  them  admirable;  his  condescen- 
sion to  us,  in  bestowing  them  upon  us,  admirable; 
eternity  itself  will  be  short  enough  to  be  spent  in 
the  admiration  of  them.  (3.)  All  his  wonderful 
works  are  the  product  of  his  thoughts  to  us- ward. 
He  does  all,  according  to  the  counsel  of  his  own 
will,  (Eph.  i.  11.)  the  purposes  of  his  grace  which 
I  he  purposed  in  himself,  Eph.  iii.  11.  They  are 
the  projects  of  infinite  wisd^om,  the  designs  of  ever- 
lasting love;  (1  Cor.  ii.  7.  Jer.  xxxi.  3.)  thoughts 
of  good,  and  not  of  exnl,  Jer.  xxix.  11.  His  gifts 
and  callings  will  therefore  be  without  repentance, 
because  they  are  not  sudden  resolves,  but  the  result 
of  his  thoughts,  his  many  thoughts,  to  us-ward. 
(4.)  They  are  innumerable;  they  cannot  be  metho- 
dised, or  reckoned  up  in  order;  there  is  an  order  in 
all  God's  works,  but  they  are  so  many  that  present 
themselves  to  our  view  at  once,  that  we  know  n(  t 
where  to  begin,  nor  which  to  name  next;  the  order 
of  them,  and  their  natural  references  and  depen- 
dencies, and  how  the  links  of  the  golden  chain  are 
joined,  are  a  mystery  to  us,  and  what  we  shall  net 
be  able  to  account  for,  till  the  vail  be  rent,  and  the 
mystery  of  God  finished.  Nor  can  they  be  counted, 
not  the  very  heads  of  them;  when  we  have  said  the 
most  we  can,  of  the  wonders  of  divine  love  to  us, 
we  must  conclude  with  an  Et  csetera,  and  adore  the 
depth,  despairing  to  find  the  bottom. 

6.  Sacrifice  and  offering  thou  didst  not 
desire ;  mine  ears  hast  thou  opened :  burnt- 
offering  and  sin-offering  hast  thou  not  re- 
quired. 7.  Then  said  I,  Lo,  I  come:  in 
the  volume  of  the  book  it  is  written  of  me; 
8.  I  delight  to  do  thy  will,  O  my  God :  y(  a, 
thy  law  is  within  my  heart.  9.  I  have 
preached  righteousness  in  the  great  congre- 
gation :  lo,  I  have  not  refrained  my  lips,  O 
Lord,  thou  knowest.  10.  1  have  not  hid 
thy  righteousness  within  my  heart ;  I  have 
declared  thy  faithfulness  and  thy  salvation : 
I  have  not  concealed  thy  loving-kindness 
and  thy  truth  from  the  great  congregation. 

The  psalmist,  being  struck  Avith  amazement  :it 
the  wr.iideiful  works  that  God  had  done  for  his 
people,  is  strangely  carried  out  here  to  foretell  that 
work  of  wonder  which  excels  all  the  rest,  and  is 
the  foundation  and  fountain  of  all,  that  of  our  re- 
demption by  our  Lord  Jesus  Christ.  God's  thoughts, 
which  were  to  us-ward  concerning  that  work,  were 
the  most  curious,  the  most  copious,  the  most  gra- 
cious, and  therefore  to  be  most  admired.  This 
paragraph  is  quoted  by  the  ;ipostle,  (Heb.  x.  5, 
&c.)  and  applied  to  Christ,  and  his  undertaking 
for  us.  As  in  the  institutions,  so  in  the  devotions, 
of  the  Old  Testament,  there  is  more  of  Christ  than 
perhaps  the  Old  Testament  saints  were  aware  of; 
and  when  the  apostle  would  show  us  the  Redeem- 
er's voluntary  undertaking  of  his  work,  he  does 
not  fetch  his  account  out  of  the  book  of  God's  secret 
counsels,  which  belong  not  to  us,  but  from  the 
things  revealed.     Obserse, 

L  The  utter  insuflficiency  of  the  legal  sacrifices 
to  atone  for  sin,  ifi  order  to  our  peace  with  God 
and  our  happiness  in  him;  Sacrifice  and  offering 
thou  didst  not  desire;  thou  wouldest  not  have  the 
Redeemer  to  offer  them ;  something  he  must  have 
to  offer,  but  not  these;  (Heb.  viii.  3.)  therefore  he 
must  not  be  of  the  house  of  Aaron,  Heb.  vli.  14. 


!16 


PSALMS,  XL. 


Or,  In  the  days  of  the  Messiah,  burnt-offering  and 
sin-cfFering  will  be  no  longer  required,  but  all  those 
ceremonial  institutions  will  be  abolished.  But  that 
It.  not  all;  even  while  the  law  concerning  them  was 
in  full  force,  it  might  be  said,  God  did  not  desire 
them,  nor  accept  them,  for  their  own  sake;  they 
could  not  take  away  the  guilt  of  sin  by  satisfying 
Sod's  justice;  the  life  of  a  sheep,  which  is  so  much 
.nferior  in  value  to  that  of  a  man,  (Matth.  xii.  12.) 
could  not  pretend  to  be  an  equivalent,  much  less 
an  expedient,  to  preserve  the  honour  of  God's 
go\ernment  and  laws,  and  lepair  the  injury  done 
to  that  honour  by  the  sin  of  man.  They  could  not 
take  away  the  terror  of  sin,  by  pacifying  the  con- 
science, nor  the  power  of  sin,  by  sanctifying  the 
nature;  it  was  impossible,  Heb.  ix.  9. — x.  1««4. 
What  there  was  in  them  that  was  valuable,  re- 
sulted from  their  reference  to  Jesus  Christ,  "of 
whom  they  were  types;  shadows  indeed,  but 
shadows  ( f'^  good  things  to  come,  and  trials  of  the 
faith  and  obedience  of  God's  people,  of  their  obe- 
dience to  the  law,  and  their  faith  in  the  gospel. 
But  the  Substance  must  come,  which  is  Christ, 
who  must  bring  that  glory  to  God,  and  that  grace 
to  man,  which  it  was  impossible  those  sacrifices 
should  ever  do. 

II.  The  designation  of  our  Lord  Jesus  to  the 
work  and  office  of  Mediator;  Mine  ears  hast  thou 
opened;  God  the  Father  disposed  him  to  the  un- 
dertaking, (Isa.  1.  5,  6.)  and  then  obliged  him  to 
go  through  with  it.  Mine  ear  hast  thou  digged. 
It  is  supposed  to  allude  to  the  law  and  custom  of 
binding  servants  to  serve  for  ever,  by  boring  their 
ear  to  the  door-post;  see  Exod.  xxi.  6.  Our  Lord 
Jesus  was  so  in  love  with  his  undertaking,  that  he 
would  not  go  out  free  from  it,  and  therefore  en- 
gaged them  to  persevere  for  ever  in  it;  and, /or 
this  reason,  he  is  able  to  sa\  e  us  to  the  uttermost, 
because  he  has  engaged  to  serve  his  Father  to  the 
uttermost,  who  upholds  him  in  it,  Isa.  xlii.  1. 

III.  His  own  voluntary  consent  to  this  undertak- 
ing; "Then  said  I,  Lo,  I  come;  then,  when  sacri- 
fice and  offering  would  not  do,  rather  than  the 
work  should  be  undone,  I  said,  Lo,  I  come,  to 
enter  the  lists  with  the  powers  of  darkness,  and  to 
advance  the  interests  of  God's  glory  and  kingdom." 
This  bespeaks  three  things;  1.  That  he  freely 
offered  himself  to  this  service,  which  he  was  under 
no  engagement  at  all  to,  jjrior  to  his  own  voluntary 
susception.  It  was  no  sooner  proposed  to  him, 
than,  with  the  greatest  cheerfulness,  he  consented 
to  it,  and  was  wonderfully  well  pleased  with  the 
undertaking;  had  he  not  been  perfectly  voluntary 
in  it,  he  could  not  ha\'e  been  a  Surety,  he  could  not 
have  been  a  Sacrifice;  for  it  is  by  this  will,  (this 
animus  offerentis — mind  of  the  offerer,)  that  we 
are  sanctified,  Heb.  x.  10.  2.  Tliat  he  firmly 
obliged  himself  to  it;  "I  come;  I  prrmise  to  come 
in  the  fulness  of  time. "  And  therefore  the  apostle 
says,  "It  was  when  he  came  into  the  world  that 
he  had  an  actual  regard  to  this  promise,  by  which 
he  had  engaged  his  heart  to  approach  unto  God." 
He  thus  entered  into  bonds,  not  onlv  to  show  the 
greatness  of  his  love,  but  because  he  was  to  have 
the  honour  of  his  undertaking  before  he  had  fully 
performed  it.  Though  tlie  price  was  not  paid,  it 
was  secured  to  be  paid,  so  that  he  was  the  Lamb 
slain  from  the  foundation  of  the  world.  3.  That 
he  frankly  owned  himself  engaged ;  He  said,  Zo,  / 
come,  said  it  all  along  to  the  Old  Testament  saints, 
who  therefore  knew  him  by  the  title  of  o  'ifi^ofAivo^ — 
He  that  should  cofne.  This  word  was  the  founda- 
tion on  which  they  built  their  faith  and  hope,  and 
which  they  looked  and  longed  for  the  ;iccomplish- 
ment  of. 

IV.  The  reason  why  he  came,  in  pursuance  of 
his  undertaking;  because,  in  the  volume  of  the  book- 


it  -was  written  of  him,  1.  In  the  close  rolls  of  the 
divine  decree  and  counsel;  there  it  was  written, 
that  his  ear  was  opened,  and  he  said,  Zo,  /  come, 
there  the  covenant  of  redemption  was  recorded, 
the  counsel  of  peace  between  the  Father  and  the 
Son;  and  to  that  he  had  an  eye  in  all  he  did,  the 
commandment  he  received  of  his  Father.  2.  In 
the  letters  patent  of  the  Old  Testament,  Moses  and 
all  the  prophets  testified  of  him;  in  all  the  volumes 
of  that  book  something  or  other  was  written  of  him, 
which  he  had  an  eye  to,  that  all  might  be  accom- 
pUshed,  John  xix.  28. 

V.  The  pleasure  he  took  in  his  undertaking;  hav- 
ing freely  offered  himself  to  it,  he  did  not  fail,  nor 
was  discouraged,  but  proceeded  with  all  possible 
satisfaction  to  himself;  {v.  8,  9. )  /  delight  to  do  thy 
will,  O  my  God;  it  was,  to  Christ,  his  meat  and 
drink  to  go  on  with  this  work  appointed  to  him; 
(John  iv.  34.)  and  the  reason  here  given,  is.  Thy 
law  is  within  iny  heart;  it  is  written  there,  it  rules 
there,  it  is  an  active  commanding  principle  there. 
It  is  meant  of  the  law,  concerning  the  work  and 
office  of  the  Mediator,  what  he  was  to  do  and  suffer; 
this  law  was  dear  to  him,  and  had  an  influence  upon 
him  in  his  whole  undertaking.  Note,  When  the 
law  of  God  is  written  in  our  hearts,  our  duty  will  be 
our  delight. 

VI.  The  publication  of  the  gospel  to  the  children 
of  men,  even  in  the  gi  eat  congregation,  v.  9,  10. 
The  same  that,  as  a  Priest,  wrought  out  redemp- 
tion for  us,  as  a  Prophet,  by  his  own  preaching  first, 
then  by  his  apostles,  and  still  by  his  word  and 
Spirit,  makes  it  known  to  us.  The  great  salvation 
began  to  be  spoken  by  the  Lord,  Heb.  ii.  3.  It  is 
the  gospel  of  Christ,  that  is  preached  to  all  nations. 
Observe,  1.  W^hat  it  is  that  is  preached;  it  is  righ- 
teousness, {v.  9.)  God's  righteousness,  {y.  10.)  the 
everlasting  righteousness  which  Christ  has  brought 
in;  (Dan.  ix.  24.)  compare  Rom.  i.  16,  17.  It  is 
God's  faithfulness  to  his  promise,  and  the  salvation 
which  had  long  been  looked  for.  It  is  God's  loving- 
kindness  and  his  truth,  his  mercy  according  to  his 
word.  Note,  In  the  work  of  our  redemption,  we 
ought  to  take  notice  how  bright  all  the  divine  at- 
tributes shine,  and  give  to  God  the  praise  of  each 
of  them.  2.  To  whom  it  is  preached;  to  the  great 
congregation,  {v.  9.)  and  again,  v.  10.  When 
Christ  was  here  on  earth,  he  preached  to  multi- 
tudes, thousands  at  a  time.  The  gospel  was  preach- 
ed I)oth  to  Jews  and  Gentiles,  to  great  congregations 
of  both.  Solemn  religious  assemblies  are  a  divine 
institution,  and  in  them  the  glory  of  God,  in  the  face 
of  Christ,  ought  to  be  both  praised,  to  the  glory  of 
God,  and  preached  for  the  edification  of  men.  3. 
How  it  is  preached;  freely  and  openly;  /  have  not 
refrained  my  lips,  I  have  not  hid  it,  f  have  not  con- 
cealed it.  This  intimates,  that  whoever  undertoc>k 
to  preach  the  gospel  of  Christ,  Avould  be  in  great 
temptation  to  hide  it  and  conceal  it,  because  it  must 
be  preached  with  great  contention,  and  in  the  face 
of  great  opposition;  but  Christ  himself,  and  those 
whom  he  calls  to  that  work,  set  their  faces  as  a 
Jiint,  (Isa.  1.  7.)  and  were  wonderfully  carried  on  in 
it.  It  is  well  for  us,  that  they  were  so,  for  by  this 
means  our  eyes  come  to  see  this  joyful  light,  an^ 
oir  ears  to  hear  this  joyful  sound;  which  otherwise 
we  might  foi*  e\  er  have  perished  in  ignorance  of. 

1 1 .  Withhold  not  thou  thy  tender  mer- 
cies from  me,  O  Lord  :  let  thy  loving- 
kindness  and  thy  truth  continually  preserve 
me.  1 2.  For  innumerable  evils  have  com- 
passed me  about ;  mine  iniquities  have  taken 
hold  upon  me,  so  that  I  am  not  able  to  look 
up  :  they  are  more  than  the  hairs  of  my 


PSALMS,  XLl. 


317 


head ;  therefore  my  heart  faileth  me.  1 3. 
Be  pleased,  O  Lord,  to  dehver  me:  O 
Lord,  make  haste  to  help  me.  14.  Let 
them  be  ashamed  and  confounded  together 
that  seek  after  my  soul  to  destroy  it;  let 
them  be  driven  backward,  and  put  to  shame, 
that  wish  me  evil.  15.  Let  them  be  deso- 
late for  a  reward  of  their  shame,  that  say 
unto  me.  Aha,  aha!  16.  Let  all  those  that 
seek  thee  rejoice  and  be  glad  in  thee :  let 
such  as  love  thy  salvation  say  continually, 
The  Lord  be  magnified.  17.  But  1  am 
poor  and  needy ;  ye^  the  Lord  thinketh  upon 
me:  thou  art  my  help  and  my  deliverer; 
make  no  tarrying,  O  my  God. 

The  psalmist,  having  meditated  upon  the  work 
of  redemption,  and  spoken  of  it  in  the  person  of  the 
Messiah,  now  comes  to  make  improvement  of  the 
doctrine  of  his  mediation  between  us  and  God,  and 
therefore  speaks  in  his  own  person.  Christ  having 
done  his  Father's  will,  and  finislied  his  work,  and 
given  orders  for  the  preaching  of  the  gospel  to  every 
creature,  we  are  encouraged  to  come  boldly  to  the 
throne  of  grace,  for  mercy  and  grace. 

I.  This  may  encourage  us  to  pray  for  the  mercy 
of  God,  and  to  put  ourselves  under  the  protection 
of  that  mercy;  [x<.  11. )  "  Lord,  thou  hast  not  spared 
thy  Son,  nor  withheld  him;  ivithhold  not  thou  thy 
tender  mercies  then,  which  thou  liast  laid  up  for  us 
in  him;  for  wilt  thou  not  with  him  also  freely  give 
us  nil  things?  (Rom.  viii.  32.)  Let  thy  loving- 
kindness  and  thy  truth  continually  presence  me." 
The  best  saints  are  in  continual  danger,  and  see 
themselves  undone,  if  they  be  not  continually  pre- 
served by  the  grace  of  God;  and  the  everlasting 
loving-kindness  and  truth  of  God  are  that  which  we 
have  to  depend  upon  for  our  preservation  to  the 
heavenly  kingdom,  Ixi.  7. 

II.  This  may  encourage  us,  in  reference  to  the 
guilt  of  sin,  that  Jesus  Christ  has  done  that  towards 
our  discharge  from  it  which  sacrifice  and  offering 
could  not  do.  See  here,  1.  The  frightful  sight  he 
had  of  sin,  v.  12.  This  was  it  that  made  the  dis- 
covery he  was  now  favoured  with,  of  a  Redeemer, 
very  welcome  to  him.  He  saw  his  iniquities  to  be 
evils,  the  worst  of  evils;  he  saw  that  they  compass- 
ed him  about;  in  all  the  reviews  of  his  life,  and  his 
reflections  upon  each  step  of  it,  still  he  discovered 
something  amiss.  The  threatening  consequences 
of  his  sin  surrounded  him;  look  which  way  he 
would,  he  saw  some  mischief  or  other  waiting  for 
him,  which  he  was  conscious  to  himself  his  sins  had 
deserved.  He  saw  them  taking  hold  of  him,  ar- 
resting him,  as  the  bailiff  does  the  poor  debtor;  he 
saw  them  to  be  innumerable,  and  more  than  the 
hairs  of  his  head.  Convinced,  awakened,  con- 
sciences are  apprehensive  of  danger  from  the  num- 
berless number  of  the  sins  of  infirmity,  which  seem 
small  as  hairs,  but,  being  numerous,  are  very  dan- 
gerous; 1l7io  can  understand  his  errors?  God  num- 
bers our  hairs,  (Matth.  x.  30. )  which  yet  we  can- 
not number;  so  he  keeps  an  account  of  our  sins, 
which  we  keep  no  account  of.  The  sight  of  sin  so 
oppressed  him,  that  he  could  not  hold  up  his  head; 
I  am  not  able  to  look  u/i,  much  less  could  he  keep 
up  his  heart;  therefore  my  heart  fails  me.  Note, 
The  sight  of  our  sins  in  their  own  colours  would 
drive  us  to  distraction,  if  we  had  not  at  the  same 
time  some  sight  of  a  Saviour.  2.  The  careful  re- 
course he  had  to  God,  under  the  sense  of  sin;  {v. 
10.)  seeing  himself  brought  by  his  sins  to  the  very 
brink  of  ruin,  eternal  ruin,  with  what  a  holy  passir -n 


does  he  f.ry  out,  "Be  /ileased,  0  Lord,  t'.  ddner 
me;  (v.  13.)  O  save  nie  fieni  liic  uia>h  u.  ci  n.e, 
and  the  piesent  torurs  I  am  in,  ihrcugh  the  appie- 
hensions  of  that  wri«h;  I  am  undone,  1  die,  1  ].ci  it,h, 
without  speedy  relief.  In  a  case  of  this  nature, 
where  the  bliss  of  an  immortal  soul  is  conceineil, 
delays  are  dangerous;  therefore,  O  Lord,  make 
haste  to  help.  me. " 

III.  This  may  encourage  us  to  hope  for  victor> 
over  our  spiritual  enemies,  that  seek  after  our  sculs 
to  destroy  them,  {y.  14.)  the  roaring  lion  that  goes 
about  continually  seeking  to  devour.  If  Christ  has 
triumphed  over  them,  we,  through  him,  shall  be 
more  than  conquerors.  In  the  belief  of  this,  we 
may  pray,  with  humble  boldness,  let  them  be 
ashamed  and  confounded  together,  and  driven  back- 
ward, V.  14.  Let  them  be  desolate,  v.  15.  hotli 
the  con\  ersion  of  a  sinner,  and  the  glorification  of  a 
saint,  are  great  disappointments  to  Satan,  who  does 
his  utmost,  with  all  his  power  and  subtlety,  to  hin- 
der both;  now,  our  Lord  Jesus  having  undertaken 
to  bring  about  the  salvation  of  all  his  chosen,  we 
may  in  faith  pray,  that,  both  these  ways,  that  great 
adversary  may  be  confounded.  When  a  child  of 
God  is  brought  into  that  horrible  pit,  and  the  miry 
clay,  Satan  cries,  ./iha,  aha,  thinking  he  has  gained 
his  point;  but  he  shall  rage  when  he  sees  the  brand 
plucked  out  of  the  fire,  and  shall  be  desolate,  for  a 
reward  of  his  shame.  The  Lord  rebuke  tfiee,  0 
Satan.      The  accuser  of  the  brethren  is  cast  out. 

IV.  This  may  encourage  all  that  seek  God,  and 
love  his  salvation,  to  rejoice  in  him,  and  to  praise 
him,  V,  16.  See  here,  1.  The  character  of  good 
people;  conformably  to  the  laws  of  natural  religion, 
they  seek  Gcd,  desire  his  favour,  and  in  all  their 
exigencies  apply  themselves  to  him,  as  a  people 
should  seek  unto  their  God;  conformably  to  the 
laws  of  revealed  religion,  they  love  his  salviticn, 
that  great  salvation  of  which  the  prophets  inquired 
and  searched  diligently,  which  the  Redeemer  un- 
dertook to  work  out  when  he  said,  Lo,  L  come. 
All  that  shall  be  saved  love  the  salvation,  not  only 
as  a  salvation  from  hell,  but  a  salvation  from  sin. 
2.  The  happiness  secured  to  good  people  by  this 
prophetical  prayer;  They  that  seek  God  shall  re- 
joice and  be  glad  in  him,  and  with  good  reason,  for 
he  will  not  only  be  found  of  them,  but  will  be  their 
bountiful  Rewarder.  They  that  love  his  salvation 
shall  be  filled  with  the  joy  of  his  salvation,  and  shall 
say  continually.  The  Lord  be  magnified;  and  thus 
they  shall  have  a  heaven  upon  earth;  blessed  are 
they  that  are  thus  still  praising  God. 

Lastly,  This  may  encourage  the  saints,  in  dis- 
tress and.  affliction,  to  trust  in  God,  and  comfort 
themselves  in  him,  v.  17.  David  himself  was  one 
of  these,  /  am  poor  and  needy;  a  king,  perhaps, 
now  on  the  throne,  and  yet,  being  troubled  in  spirit, 
he  calls  himself  poor  and  needy,  lost  and  undone, 
without  a  Saviour;  in  want  and  distress,  vet  the 
Lord  thinketh  upon  me,  in  and  through  the  Media- 
tor, by  whom  we  are  made  accepted.  Men  forget 
the  poor  and  needy,  and  seldom  think  of  them;  but 
God's  thoughts  toward  them,  which  he  had  spokei 
of,  (v.  5.)  are  their  support  and  comfort.  Thc^ 
may  assure  themselves  that  God  is  their  Help  unde. 
their  troubles,  and  will  be,  in  due  time,  their  De 
liverer  out  of  their  troubles,  and  will  make  no  long 
tarrj'ing;  for  the  vision  is  for  an  appointed  time,  and 
therefore,  though  it  tarry,  we  may  wait  for  it,  foi 
it  shall  come;  it  will  come,  it  will  not  tarry. 

PSALM  XLI. 

God's  kindness  and  truth  have  often  been  the  support  and 
comfort  of  the  saints,  when  they  have  had  most  expe- 
rience of  men's  unkindness  and  treachery.  David  here 
found  them  so  upon  a  sick  bed;  he  found  his  enemies 
very  barbarous,  but  his  God  very  gracious.     I.  He  here 


318 


PSALMS,  XLl. 


comforts  himself  in  his  communion  with  God  under  his 
siclfness,  by  faith  receiving  and  laying  hold  of  God's 
promises  to  him,  (v.  1.  .3.)  and  lifting  up  his  heart  in 
prayer  to  God,  v.  4.  II.  He  here  represents  the  malice 
of  his  enemies  against  him,  their«malicious  censures  of 
him,  their  spiteful  reflections  upon  him,  and  their  inso- 
lent conduct  toward  him,  v.  5  . .  9.  III.  He  leaves  his 
case  with  God,  not  doubting  but  that  he  would  own  and 
favour  him;  (v.  10,  U.)  and  so  the  psalm  concludes  with 
a  doxolo^y,  v.  13.  Is  any  afliicted  with  sickness?  let  him 
sing  the  beginning  of  this  psalm.  Is  any  persecuted  by 
enemies?  let  him  sing  the  latter  end  of  it;  and  we  may 
any  of  us,  in  singing  it,  meditate  upon  both  the  calami- 
ties and  comforts  of  good  people  in  this  world. 

To  the  chief  musician.     A  fisalm  of  David. 
.  "OLESSED  IS  he  that  considereth  the 


poor:  the  Lord  will  deliver  him  in 
time  of  trouble.  2.  The  Lord  will  pre- 
serve him,  and  keep  him  alive;  cwrf  he  shall 
be  blessed  upon  the  earth:  and  thou  wilt 
not  deliver  him  unto  the  will  of  his  enemies. 
3.  The  Lord  will  strengthen  him  upon  the 
bed  of  languishing:  thou  wilt  make  all  his 
bed  in  his  sickness.  4.  1  said,  O  Lord,  be 
merciful  unto  me ;  heal  my  soul ;  for  I  have 
sinned  against  thee. 

In  these  verses  we  have, 

I.  God's  promises  of  succour  and  comfort  to  those 
(nat  consider  the  poor;  and  we  may  suppose  that 
David  makes  mention  of  these,  with  application, 
either,  1.  To  his  friends,  who  were  kind  to  him, 
and  \  ery  considerate  of  his  case,  now  that  he  was 
•n  affliction;  Blessed  is  he  that  considers  floor  David. 
Here  and  there  he  met  with  one  that  sympathized 
with  him,  and  was  concerned  for  him,  and  kept  up 
their  good  opinion  of  him  and  respect  for  him,  not- 
withstanding his  afflictions,  while  his  enemies  were 
so  insolent  and  abusive  to  him;  on  these  he  pro- 
nounced this  blessing,  not  doubting  but  that  God 
would  recompense  to  them  all  the  kindness  they 
had  done  him,  particularly  when  they  also  came  to 
be  in  affliction.  The  provocations  which  his  enemies 
ga\  e  him  did  but  endear  his  friends  so  much  the 
more  to  him:  or,  2.  To  himself;  he  had  the  testi- 
nriony  of  his  conscience  for  him,  that  he  had  con- 
sidered the  poor;  that,  when  he  was  in  honour  and 
power  at  court,  he  had  taken  cognizance  of  the 
wants  and  miseries  of  the  poor,  and  had  provided 
for  their  relief,  and  therefore  was  sure  God  would, 
according  to  his  promise,  strengthen  and  comfoit 
him  in  his  sickness.  Here  is  a  comment  upon  that 
promise;  Blessed  are  the  merciful,  for  they  shall 
obtain  mercif.     ()bser\  e, 

(1.)  What  the  mercy  is  which  is  required  of  us; 
it  is  to  consider  the  poor  or  afflicted,  whether  in 
mind,  body,  or  estate:  these  we  are  to  consider  with 
prudence  and  tenderness;  we  must  take  notice  of 
their  affliction,  and  inquire  into  their  state;  must 
sympathize  with  them,  and  judge  charitably  con- 
cerning them;  we  must  wisely  consider  the  poor; 
we  must  ourselves  be  instructed  by  the  povertv  and 
affliction  of  others;  it  niilst  be  Maschil  to  us,  that  is 
the  word  here  used. 

(2.)  Wliatthe  mercy  is  that  is  promised  to  us,  if 
we  tluis  show  mercy;  He  that  considers  the  poor, 
(if  he  cannot  relieve  them,  yet  he  considers  them, 
anrl  has  a  cnmjjassionate  concern  for  them,  and,  in 
relieving  tliem,  does  it  considerately  and  with  dis- 
cretion,) shall  be  considered  by  his'Gyod:  he  shall 
not  only  be  recompensed  in  the'  resurrection  of  tlie 
just,  but  he  sh(dl  he  blessed  nfion  the  earth;  this 
branch  of  godliness,  as  much  as  any  otlier,  has  the 
promise  of  the  life  tliat  now  is,  aiid  is  usually. re-  j 
compensed  with  temporal  blessings.  Liberality  to 
^he  poor  is  the  surest  and  safest  way  of  thriving;  \ 


such  as  practise  it  may  be  sure  of  seasonable  and 
effisctual  relief  fi-om  God. 

[1.]  In  all  troubles;  He  nvill  deliver  them  in  the 
day  of  ex'il,  so  that,  when  the  times  are  at  the 
worst,  it  shall  go  well  with  them,  and  they  shall  not 
fall  into  the  calamities  in  which  others  are  involved; 
if  any  be  hid  in  the  day  of  the  Lord's  anger,  they 
shall.  Those  who  thus  distinguish  themseh  es  from 
tliose  that  have  hard  hearts,  God  will  distinguish 
from  those  that  have  hard  usage.  Are  they  in 
danger.''  He  will  preserve  and  keep  them  alive;  and 
those  who  have  a  thousand  times  forfeited  their 
lives,  as  the  best  have,  must  acknowledge  it  as  a 
great  favour  if  they  have  their  lives  given  them  for 
a  prey.  He  does  not  say,  "  They  shall  be  firefer- 
red,"  but,  •'  They  shall  be  preserved  and  Kept 
alive,  when  the  arrows  of  death  fly  thick  rouna 
about  them."  Do  their  enemies  threaten  them? 
God  will  not  deliver  them  into  the  nvill  of  their  ene- 
mies; and  the  most  potent  enemy  we  have  can  have 
no  power  against  us,  but  what  is  given  him  from 
above.  The  good-will  of  a  God  that  loves  us,  is 
sufficient  to  secure  us  from  the  ill-will  of  all  that 
hate  us,  men  or  devils!  and  that  good-will  we  may 
promise  ourseh  es  an  interest  in,  if  we  have  consi- 
dered the  poor,  and  helped  to  relieve  and  rescue 
them. 

[2.]  Particularly  in  sickness;  {y.  3.)  The  Lord 
will  strengthen  him,  both  in  body  and  mind,  upon 
the  bed  of  languishing,  on  which  he  had  long  lain 
sick,  and  he  will  make  all  his  bed;  a  very  conde- 
scending expression,  alluding  to  the  care  of  those 
that  nurse  and  tend  sick  people,  especially  of  mo- 
thers for  their  children  when  they  are  sick,  which 
is  to  make  their  beds  easy  for  them;  and  that  bed 
must  needs  be  well-made  which  God  himself  has 
the  making  of.  He  will  make  all  his  bed  from 
head  to  foot,  so  that  no  part  shall  be  uneasy;  he 
will  tu7-n  his  bed,  (so  the  word  is,)  to  shake  it  up, 
and  make  it  yery  easy;  or,  he  will  turn  it  into  a  bed 
of  health.  Note,  God  has  promised  his  people 
that  he  will  strengthen  them,  and  make  them  easy, 
under  their  bodily  pains  and  sicknesses.  He  has 
not  promised  that  they  shall  never  be  sick,  nor  that 
they  shall  not  lie  long  languishing,  nor  that  their 
sickness  shall  not  be  unto  death;  but  he  has  pro- 
mised to  enable  them  to  bear  their  affliction  with  pa- 
tience, and  cheerfully  to  wait  the  issue;  the  soul 
shall  by  his  grace  be  made  to  dwell  at  ease,  when 
the  body  lies  in  pain. 

II.  David's  prayer,  directed  and  encouraged  by 
these  promises;  {v.  4.)  7  said.  Heal  my  soul.  It  is 
good  for  us  to  keep  some  account  of  our  prayers, 
that  we  may  not  unsay,  in  our  practices,  any  thing 
that  we  said  in  our  prayers.  Here  is,  1.  His  hum- 
ble petition;  Lord,  be  ?nerciful  to  me.  He  appeals  to 
mercy,  as  one  that  knew  he  could  not  stand  the  test 
of  strict  justice.  The  best  saints,  even  those  that 
have  been  merciful  to  the  poor,  have  not  made  God 
their  Debtor,  but  must  throw  themselves  on  his 
mercy.  When  we  are  under  the  rod,  we  must  thus 
recommend  ourselves  to  the  tender  mercy  of  our 
God;  Lord,  heal  my  soul.  Sin  is  the  sickness  of  the 
soul,  pardoning  mercy  heals  it,  renewing  grace  heals 
it;  and  this  spiritual  healing  we  should  be  more  ear 
nest  foi',  than  for  bodily  health.  2.  His  penitent  con- 
fession; '■^  I  have  sinned  against  thee,  and  therefore 
my  soul  needs  healing;  I  am  a  sinner,  a  miserable 
sinner,  therefore,  God,  be  merciful  to  me,"  Luke 
xviii.  13.  It  does  not  appear  that  this  has  any  re- 
ference to  any  particular  gross  act  of  sin,  but,  in  ge- 
neral, to  his  uKUiv  sins  of  infirmity,  which  his  sick- 
ness set  in  order  before  him,  and  the  dread  of  tlic 
consequences  of  which  made  him  pray,  Heal  my 
soul. 

.">.  Mine  enemies  speak  evil  of  me;  When 


PSALMS,  XLl. 


319 


shall  he  die,  and  his  name  perish?  6.  And  if 
he  come  to  see  me,  he  speaketh  vanity :  his 
heart  gathereth  iniquity  to  itself;  when  he 
goeth  abroad,  he  telleth  it.  7.  All  that  hate 
me  whisper  together  against  me :  against 
me  do  they  devise  my  hurt.  8.  An  evil  dis- 
ease, say  they,  cleaveth  fast  unto  him :  and 
now  that  he  lieth,  he  shall  rise  up  no  more. 
9.  Yea,  mine  own  familiar  friend  in  whom 
I  trusted,  which  did  eat  of  my  bread,  hath 
lifted  up  his  heel  against  me.  10.  But  thou, 
O  LoKD,  be  merciful  unto  me,  and  raise 
me  up,  that  I  may  requite  them.  H.  By 
this  I  know  that  thou  favourest  me,  because 
mine  enemy  doth  not  triumph  over  me.  1 2. 
And  as  for  me,  thou  upholdest  me  in  mine 
integrity,  and  settest  me  before  thy  face  for 
ever.  13,  Blessed  he  the  Lord  God  of  Is- 
rael from  everlasting,  and  to  everlasting. 
Amen,  and  Amen. 

Da\  id  often  complains  of  the  insolent  conduct  of 
his  enemies  toward  him,  when  he  was  sick,  which, 
as  it  was  very  barbarous  in  them,  so  it  could  not 
but  be  very  grievous  to  him.  They  were  not,  in- 
deed, arrived  at  that  modern  pitch  of  wickedness, 
of  poisoning  his  meat  and  drink,  or  giving  him  some- 
thing to  make  him  sick;  but,  when  he  was  sick,  they 
insulted  over  him ;  {v.  5. )  Aline  enemies  sfieak  evil 
of  me;  designing  thereby  to  grieve  his  spirit,  to  ruin 
his  reputation,  and  so  to  sink  his  interest. 

I.  They  longed  for  his  death;  When  shall  he  die, 
and  his  name  perish  with  him?  He  had  but  an  un- 
comfortable life,  and  yet  they  grudged  him  that; 
but  it  was  a  useful  life,  he  was,  upon  all  accounts, 
the  greatest  omament  and  blessing  of  his  countrv; 
and  yet,  it  seems,  there  were  some  who  were  sick 
of  him,  as  che  Jews  were  of  Paul,  crying  cut,  Aivay 
•with  such  a  fellow  from  the  earth.  We  ought  not 
to  desire  the  death  of  any;  but  to  desire  the  death 
of  useful  men,  for  their  usefulness,  has  much  in  it 
of  the  venom  of  the  old  serpent.  They  en\  ied  him 
his  name,  and  the  honour  he  had  won,  and  doubted 
not  but,  if  he  were  dead,  that  would  be  laid  in  the 
dust  with  him;  yet,  see  how  they  were  mistaken; 
when  he  had  served  his  generation,  he  did  die; 
(Acts  xiii.  36.)  !)ut  did  his  name  perish?  No,  it 
lives  and  flourishes,  to  this  day,  in  the  sacred  writ- 
ings, and  will,  to  the  end  of  time;  for  the  memory 
of  the  Just  is,  and  shall  be,  blessed. 

II.  They  picked  up  every  thing  they  could,  to  re- 
]iroac,h  him  with;  {v.  6.)  "  If  he  come  to  see  me," 
(as  it  has  always  been  reckoned  a  piece  of  neigh- 
bourly kindness  to  visit  the  sick,)  "he  s/iea/cs  vani- 
ty; he  pretends  friendship,  and  that  liis  errand  is  to 
mourn  with  me,  and  to  comfort  nie;  he  tel's  me  he  is 
veiy  sorry  to  see  me  so  much  indisposed,  :.nd  wishes 
me  my  health;  but  it  is  all  fi;ittery  and  falsehood." 
We  complain,  and  justly,  of  the  want  of  sinceritv  in 
our  days,  and  that  there  is  scarcely  any  true  friend- 
ship to  be  found  among  men;  but  it  seems,  bv  this, 
that  the  former  days  were  no  Ijctter  than  these; 
David's  friends  wereall  compliment,  and  had  notliing 
of  that  affection  for  him  in  their  hctarts  which  they 
made  profession  of;  nor  was  tliat  the  worst  of  it;  it 
was  upon  a  mischievous  design  that  they  came  to 
see  him,  that  they  might  make  invidious'  remarks 
upon  every  thing  he  said  or  did,  and  might  repre- 
sent it  as  they  pleased  to  others,  with  their  own 
comments  upon  it,  so  as  to  render  him  odious  or  ri- 
diculous; His  heart  gathereth  iiiicjuity  to  itself,  puts 


ill  constructions  upon  every  thing;  and  then,  when 
he  goes  among  his  companions,  he  tells  it  them, 
that  they  may  tell  it  others;  Report,  say  they,  and 
ive  will  report  it,  Jer.  xx.  13.  If  he  complained 
much  of  his  illness,  they  would  reproach  him  for 
his  pusillanimity;  if  he  scarcely  complained  at  all, 
they  would  reproach  him  for  his  stupidity.  If  he 
prayed,  or  ga\e  them  good  counsel,  they  would 
banter  it,  and  call  it  canting;  if  he  kept  silence 
from  good,  when  the  wicked  were  before  him,  they 
would  say  that  he  had  forgotten  his  religion,  now 
that  he  was  sick.  There  is  no  fence  against  those 
whose  malice  thus  gathers  iniquity. 

III.  They  promised  themselves  that  he  would 
never  recover  from  this  sickness,  nor  ever  wipe  off 
the  odium  with  which  they  had  loaded  him;  they 
•whispered  together  against  him,  {v.  7.)  speaking 
that  secretly,  in  one  another's  ears,  which  they  could 
not  for  shame  speak  out,  and  which,  if  they  did, 
they  knew  would  be  confuted;  whisperers  and  back- 
biters are  put  together  among  the  worst  of  sinners, 
Rom.  i.  29,  30.  They  whispered,  that  their  plot 
against  him  might  not  be  discovered,  and  so  de- 
feated; there  is  seldom  whispering,  (we  say,)  but 
there  is  lying,  or  some  mischief  on  foot.  Those 
whisperers  devised  evil  to  David;  concluding  he 
would  die  quickly,  they  contrived  how  to  break  all 
the  measures  he  had  concerted  for  the  public  good, 
to  prevent  the  prosecution  of  them,  and  to  undo  all 
that  he  had  hitherto  been  doing:  this  he  calls  devis- 
ing hurt  against  him;  and  they  doubted  not  but  to 
gain  their  point;  An  evil  disease,  a  thing  of  Belial, 
say  they,  cleaves  fast  imto  him;  the  reproach  with 
which  they  had  loaded  his  name,  they  hoped,  would 
cleave  so  fast  to  it,  that  it  would  perish  with  him, 
and  then  they  should  gain  their  point;  they  went  by 
a  modern  maxim,  Fortiter  calumniari,  alicjuid  ad- 
h?erebit — Fling  an  abundance  of  calumny,  and  part 
ivill  be  sure  to  stick.  The  disease  he  is  now  under 
will  certainly  make  an  end  of  him;  for  it  is  the  pu- 
nishment of  some  great  enormous  crime,  which  he 
will  not  be  brought  to  repent  of,  and  proves  him, 
however  he  has  appeared,  a  son  of  Belial;  or,  it  is 
inflicted  by  Satan,  who  is  called  Belial,  the  wicked 
one,  2  Cor.  vi.  15.  "It  is"  (according  to  a  loose 
way  of  speaking  some  have)  "a  devilish  disease, 
and  therefore  it  will  cleave  fast  to  him,  and  noiv  that 
he  lieth,  now  that  his  distemper  prevails  so  far  as  to 
oblige  him  to  keep  his  bed,  he  shall  rise  up  no  more, 
we  shall  be  rid  of  liim,  and  divide  the  spoil  of  his 
preferments."  We  are  not  to  think  it  strange,  if, 
when  good  men  are  sick,  there  be  those  that  hope 
for  their  death,  as  well  as  those  that  fear  it,  which 
makes  tlie  world  not  worthy  of  them.  Rev.  xi.  10. 

IV.  There  was  one  particularly,  in  whom  he  had 
reposed  a  great  deal  of  confidence,  that  took  part 
with  his  enemies,  and  was  as  abusive  to  him  as  any 
of  them;  (i'.  9.)  Aly  own  familiar  friend;  probably, 
he  means  Ahithophel,  who  had  been  his  bosom 
friend,  and  prime  minister  of  state,  in  whom  he 
trusted  as  one  inviolably  firm  to  him,  and  whose 
advice  he  relied  much  upon,  in  dealing  with  his 
enemies,  who  did  eat  of  his  bread,  with  whom  he 
had  been  very  intimi'te,  and  whom  he  had  taken  to 
sit  at  the  table  witli  him:  nay,  whom  lie  had  main- 
tained and  given  a  livelihood  to,  and  so  obliged, 
both  in  gratitude  and  interest,  to  adhere  to  him. 
Thev  had  their  inaintenance  from  the  king'spalace, 
did  not  tliink  it  meet  for  them  to  see  the  king^s  dis- 
honour, (Ezra  iv.  14.)  much  less  to  do  him  disho- 
nour; vet  this  base  and  treacherous  confidant  of 
David's,  forgot  all  the  eaten  bread,  and  lifted  up 
his  heel  against  him  that  had  lifted  up  his  head;  not 
onlv  deserted  him,  but  insulted  him,  kicked  at  him, 
endeavoured  to  supplant  him.  Those  are  wicked 
indeed,  whom  no  courtesv  done  them,  nor  confi- 
dence reposed  in  them,  will  oblige;  and  let  us  not 


320 


PSALMS,  XLII. 


think  it  strange,  if  we  receive  abuses  from  such: 
David  did,  and  the  Son  of  David;  for  of  Judas  the 
traitor  David  here,  in  the  Spirit,  spake;  our  Sa\  iour 
himself  so  expounds  this,  and  therefore  gave  Jud.is 
the  sop,  that  the  scripture  might  be  fulfilled;  He 
that  eats  bread  with  me,  has  lifted  uji  his  lietl 
against  me,  John  xiii.  18,  26.  Nay,  ha\c  not  we 
ourselves  carried  it  thus  pci-fidiously  and  disingenu- 
ously toward  God?  We  eat  of  his  bread  daily,  and 
yet  lift  ufi  the  heel  against  him,  as  Jeshui-u!i,  that 
nvaxed  fat  and  kicked,  Deut.  xxxii.  15. 

Now,  how  did  David  bear  this  ins<!lent  il'.-n-itured 
.iarriage  of  his  encm'es  toward  him? 

1.  He  prayed  to  (iod  that  they  might  be  disap- 
pointed. He  s  ud  nothing  to  them,  but  turned  him- 
self to  God;  O  Lord,  be  than  merciful  to  7ne,  for 
they  are  unmerciful,  v.  10.  He  had  prayed  in  re- 
ference to  the  guilt  of  his  sins,  {y.  4.)  Lord,  be  mer- 
ciful to  me;  and  now  again,  in  reference  to  tlie  in- 
sults of  his  enemies,  Lord,  be  merciful  to  me,  for 
that  prayer  will  suit  every  case.  God's  mercy  has 
in  it  a  redress  for  every  grievance;  "They  endea- 
vour to  run  me  down,  but,  Lord,  do  thou  raise  me 
up  from  this  bed  of  languishing,  from  which  they 
think  I  shall  never  rise.  Raise  me  up,  that  I  may 
requite  them,  that  I  may  render  them  good  for  evil;" 
so  some;  forthat  was  David's  practice,  vii.  4. — xxxv. 
13.  A  good  man  will  even  wish  for  an  opportunity  of 
making  it  to  appear  that  he  bears  no  malice  to  those 
that  have  been  injurious  to  him,  but,  on  the  contra- 
ry, that  he  is  ready  to  do  them  any  good  office.  Or, 
"  That,  as  a  king,  I  may  put  them  under  the  marks 
of  my  just  displeasure,  banish  them  the  court,  and 
forbid  them  my  table  for  the  future;"  which  would 
be  a  necessary  piece  of  justice,  for  warning  to  others. 
Perhaps  in  this  prayer  is  couched  a  prophecy  of  the 
exaltation  of  Christ,  whom  God  raised  up,  that  he 
might  be  a  just  Avenger  of  all  the  wrongs  done  to 
him  and  to  his  people,  particularly  by  the  Jews, 
whose  utter  destruction  followed,  not  long  after. 

2.  He  assured  himself  that  they  would  be  disap- 
pointed; {y.  11.)  "By  this  I  know  that  thou  fa- 
vourest  me  and  my  interest,  because  mine  enemy 
doth  not  triumfih  over  me."  They  hoped  for  his 
death,  but  he  found  himself,  through  mercy,  reco- 
vering, and  this  would  add  to  the  comfort  of  his  re- 
covery; (1.)  That  it  would  be  a  disappointment 
to  his  adversaries;  they  would  be  crest-iallen  and 
wretchedly  ashamed,  and  there  would  be  no  occa- 
sion to  upbraid  them  with  their  disappointment, 
they  would  fret  at  it  themselves.  Note,  Though 
we  may  not  take  a  pleasure  in  the  fall  of  our  ene- 
mies, we  may  take  a  pleasure  in  the  frustrating  of 
their  designs  against  us.  (2. )  That  that  would  be 
a  token  of  God's  favour  to  him,  and  a  certain  evi- 
dence that  he  did  favour  him,  and  would  continue 
to  do  so.  Note,  When  we  can  discern  the  favour 
of  God  to  us,  in  any  mercy  personal  or  public,  that 
doubles  it,  and  sweetens  it. 

3.  He  depends  upon  God,  who  had  thus  delivered 
him  from  many  an  evil  work,  to  preserve  him  to  his 
heavenly  kingdom,  as  blessed  Paul,  2  Tim.  iv.  18. 
"  As  for  me,  forasmuch  as  thou  favourest  mc,  as  a 
fruit  of  that  favour,  and  to  qualify  me  for  the  con- 
tinuance of  it,  thou  upholdest  me  in  mine  integrity, 
and,  in  order  to  that,  scttcst  nie  before  thy  face, 
hast  thine  eye  always  u])  mi  me  for  good;"  or,  "Be- 
cause thou  dost,  liy  thy  gi-ace,  uphold  me  in  my  in- 
tegrity, I  know  that  thou  wilt,  in  thy  glorv,  set 
me  for  ever  before  thy  face."  Note,  (1.)  When 
at  any  time  we  suffer  in  our  reputation,  our  chief 
concern  should  be  aloout  our  integrity,  and  then  we 
may  cheerfully  leave  it  to  God  to  secure  our  repu- 
tation. David  knows,  that  if  he  can  but  persevere 
in  his  integrity,  he  needs  not  fear  his  enemies'  tri- 
umphs over  him.  (2.)  The  best  man  in  the  world 
holds  his  integrity  no  longer  than  God  upholds  him 


in  it;  for  by  his  grace  we  are  what  we  are;  if  we  be 
left  to  ourselves,  we  shall  not  only  fall,  but  fall 
away.  (3.)  It  is  a  great  comfort  to  us,  that,  how- 
ever weak  we  are,  God  is  able  to  ufihold  us  in  our 
integrity,  and  will  do  it,  if  we  commit  the  keeping 
of  ic  to  him.  (4.)  If  tlie  grace  of  God  did  not  take 
a  constant  care  of  us,  we  should  not  be  upheld  in 
our  integrity;  his  eye  is  always  upon  us,  else  we 
should  soon  start  aside  from  him.  (5.)  Those  whom 
God  now  upholds  in  tlieir  integrity,  he  will  set  be- 
fore his  face  for  ever,  and  make  happy  in  the  vision 
and  fruition  of  himself;  He  that  endures  to  the  end, 
shall  be  saved. 

4.  The  psalm  concludes  with  a  solemn  doxolog}', 
or  adoration  of  God  as  the  Lord  God  of  Israel,  v. 
13.  It  is  not  certain  whether  this  \  erse  pertains  to 
this  particular  psalm;  if  s' ,  it  teaches  us  this.  That 
a  believing  ho])e  of  our  preservation  througli  grace 
to  glory,  is  enough  to  fill  our  hearts  with  joy,  and 
our  mouths  with  everlasting  jjraise,  e\en  in  our 
greatest  straits;  or,  this  verse  may  have  been  added 
as  the  conclusion  of  the  first  book  of  Psalms,  v/hich 
is  reckoned  to  end  here;  the  like  being  subjoined  to 
Ixxii,  Ixxxix,  cvi,  and  then  it  teaches  us  to  make  God 
the  Omega,  who  is  the  Alpha,  to  make  him  the 
End,  who  is  the  Beginning,  of  every  good  work. 
We  are  tauglit,  (1.)  To  give  glory  to  God  as  the 
Lord  God  of  Israel,  a  God  in  covenant  with  his 
people;  who  has  done  great  and  kind  things  for 
them,  and  has  more  and  better  in  reserve.  (2.) 
To  give  him  glory  as  an  eternal  God,  tliat  has 
both  his  being  and  his  blessedness  /rom  everlasting 
and  to  everlasting.  (3.)  To  do  this  with  great  af- 
fection and  fervour  of  spirit;  intimated  in  tlie  dou- 
ble seal  set  to  it;  Amen  and  Amen;  Be  it  so  now, 
be  it  so  to  all  eternity.  We  say.  Amen  to  it,  and  let 
all  others  say.  Amen,  too. 

PSALM  XLII. 

If  the  book  of  Psalms  be,  as  some  have  styled  it,  a  mirror, 
or  looking-g-lass,  of  pious  and  devout  affections,  this 
psalm,  in  particular,  deserves,  as  much  as  any  one  psalm, 
to  be  so  entitled,  and  is  as  proper  as  any  other  to  kindle 
and  excite  such  in  us:  pfracious  desires  are  here  strong 
and  fervent;  gracious  hopes  and  fears,  joys  and  sorrows^ 
are  here  struggling,  but  the  pleasing  passion  comes  off^ 
a  conqueror.  Or  we  may  take  it  for  a  conflict  between 
sense  and  faith:  sense  obiecting,  and  faith  answering. 
I.  Faith  begins  with  holy  desires  toward  God,  and  com 
munion  with  him,  v.  1,2.  II.  Sense  complains  of  the 
darkness  and  cloudiness  of  the  present  condition,  aggra- 
vated by  the  remembrance  of  the  former  enjoyments,  v.  3, 
4.  III.  Faith  silences  the  complaint  with  the  assurance 
of  a  good  issue  at  last,  v.  5.  IV.  Sense  renews  its  com- 
plaints of  the  present  dark  and  melancholy  state,  v,  6,  7. 
V.  Faith  holds  up  the  heart,  notwithstanding,  with  hope 
that  the  day  will  dawn,  v.  3.  VI.  Sense  repeats  its  la- 
mentations, (v.  9,  10.)  and  sighs  out  the  same  remon- 
strance it  had  before  made  of  its  grievances.  VII.  Faith 
gets  the  last  word,  (v.  11.)  for  the  silencing  of  the  com- 
plaints of  sense,  and  though  it  be  almost  the  same  with 
that,  (v.  5.)  yet  now  it  prevails  and  carries  the  day.  The 
title  does  not  tell  us  who  was  the  penman  of  this  psalm, 
but,  most  probably,  it  was  David;  and  we  may  conjecture 
it  was  penned  by  nim  at  a  time  when,  either  by  Saul's 
persecution,  or  Absalom's  rebellion,  he  was  driven  from 
the  sanctuary,  and  cut  off"  from  the  privrlege  of  waiting 
upon  God  in  public  ordinances.  The  strain  of  it  is  much 
the  same  with  Ixiii.,  and  therefore  we  may  presume  it 
was  penned  by  the  same  hand,  and  upon  the  same  or  a 
like  occasion.  In  singing  it,  if  we  be  either  in  outward 
alHiction,  or  in  inward  distress,  ne  may  accommodate 
to  ourselves  the  melancholy  expressions  we  find  here; 
if  not,  we  must,  in  singing  them,  sympathize  with  those 
whose  case  they  speak  too  plainly,  and  thank  God  it  is 
not  our  own  case;  but  those  passages  in  it,  wiiich  ex- 
press and  excite  holy  desires  toward  God,  and  depen- 
dence on  him,  we  must  earnestly  endeavour  to  bring  our 
minds  up  to. 

To  the  chief  musician,  Maschil,for  the  sons  of  Korah. 

1.    AS  the  hart  panteth  after  the  water- 
j\^  brooks,  so  panteth  my  soul   aftei 


PSALMS,  XLIL 


321 


ihee,  O  God.  2.  My  soul  thirsteth  for  God, 
for  tlie  living  God:  when  shall  J  come  and 
appear  before  God  ?  3.  My  tears  have  been 
my  meat  day  and  night,  while  they  continu- 
ally say  unto  me,  Where  is  thy  God?  4. 
When  I  remember  these  things,  I  pour  out 
my  soul  in  me :  for  I  had  gone  with  the 
multitude;  I  went  with  them  to  the  house 
of  God,  v^'ith  the  voice  of  joy  and  praise, 
with  a  multitude  that  kept  holy-day.  5.  Why 
art  thou  cast  down,  O  my  soul  ?  and  whi/ 
art  thou  disquieted  in  me  ?  Hope  thou  in 
God ;  for  I  shall  yet  praise  him  for  the  help 
of  his  countenance. 

Holy  love  to  God,  as  the  Chief  Good,  and  our 
Felicity,  is  the  power  of  godliness,  the  very  life  and 
soul  of  religion,  without  which,  all  external  profes- 
sions and  performances  are  but  a  shell  and  carcase: 
now  here  we  have  some  of  the  expressions  of  that 
love.     Here  is, 

I.  Holy  love,  thirsting;  love  upon  the  wing, 
soaring  upward  in  holy  desires  toward  the  Lord, 
and  toward  the  remembrance  of  his  name;  (k.  1, 
2.)  " ]\Iy  soul  fiantet/i,  thirsteth,  for  God,  for  no- 
thing more  than  God,  but  still  for  more  and  more 
of  him.     Now,  observe, 

1.  When  it  was  that  David  thus  expressed  his 
vehement  desire  toward  God.  It  was,  (1.)  When 
he  was  thus  debarred  from  his  outward  opportuni- 
ties of  waiting  on  God;  when  he  was  banished  to 
the  land  of  Jordan,  a  great  way  off  from  the  courts 
of  Ciod's  house.  Note,  Sometimes  God  teaches  us 
effectually  to  know  the  worth  of  mercies  by  the 
want  of  them,  and  whets  our  appetite  for  the  means 
of  grace,  by  cutting  us  short  in  those  means.  We 
are  apt  to  loathe  that  manna,  when  we  have  plenty 
of  it,  which  will  be  \  ery  precious  to  us,  if  ever  we 
come  to  know  the  scarcity  of  it.  (2.)  When  he 
was  deprived,  in  a  great  measure,  of  the  inward 
comfort  he  used  to  have  in  God;  he  now  went 
mourning,  but  he  went  on  panting.  Note,  If  God, 
by  his  grace,  has  wrought  in  us  sincere  and  earnest 
desires  toward  him,  we  may  take  comfort  from 
these,  when  we  want  those  ravishing  delights  we 
have  sometimes  had  in  God,  because  lamenting 
after  God  is  as  sure  an  evidence  that  we  love  him, 
as  rejoicing  in  God.  Before  the  psalmist  records 
his  doubts,  and  fears,  and  griefs,  which  had  sorely 
shaken  him,  he  premises  this,  That  he  looked  upon 
the  living  God  as  his  Chief  Good,  and  had  set  his 
heart  upon  him  accordingly,  and  was  resolved  to 
live  and  die  by  him;  and,  casting  anchor  tims  at 
first,  he  rides  out  the  storm. 

2.  What  is  the  Object  of  his  desire,  and  what  it 
is  he  thus  thirsts  after.  (1.)  He  pants  after  God, 
he  thirsts  for  God;  not  the  ordinances  themselves, 
but  the  God  of  the  ordinances.  A  gracious  soul 
can  take  little  satisfaction  in  God's  courts,  if  it  do 
not  meet  with  God  himself  there;  "  Oh  that  I  knew 
where  I  might  find  him!  That  I  might  have  more 
of  the  tokens  of  his  favour,  the  graces  and  comforts 
of  his  Spirit,  and  the  earnests  of  his  glory."  (2.) 
He  has,  herein,  an  eye  to  God,  as  the  living  God, 
that  has  life  in  himself,  and  is  the  Fountain  of  life 
and  all  happiness  to  those  that  are  his;  the  living 
God,  not  only  in  opposition  to  dead  idols,  the  works 
of  men's  hands,  but  to  all  the  dying  comforts  of  this 
world,  which  perish  in  the  using.  Living  souls  can 
never  take  up  their  rest  any  where  short  of  a  living 
God.  (3. )  He  longs  to  come  and  appear  before 
God;  to  make  himself  known  to  him,  as  being  con- 
scious to  himself  of  his  own  sincerity;  to  attend  on 

Vol.  III.— 2  S 


liini  as  a  servant  appears  before  his  master,  to  pav 
Ills  respects  to  him,  and  receive  his  commands;  to 
give  an  account  to  him,  as  one  from  whom  our 
judgment  proceeds.  To  appear  before  God  is  as 
much  the  desire  of  tlie  upright,  as  it  is  the  dread  of 
the  hypocrite.  The  psalmist  knew  he  could  not 
come  into  God's  courts,  but  he  must  incur  expense, 
for  so  was  the  law,  that  nojie  should  appear  before 
God  empty;  yet  he  longs  to  come,  and  will  not 
grudge  the  charges. 

3.  What  is  the  degree  of  this  desire.  It  is  \ery 
importunate,  it  is  his  soul  that  pants,  his  soul  that 
thirsts,  which  bespeaks  not  only  the  sincerity,  but 
the  strength,  of  his  desire;  his  longing  for  the 
water  of  the  well  of  Bethlehem  was  nothing  to  this. 
He  compares  it  to  the  panting  of  a  hart,  or  deer, 
which  is  naturally  hot  and  dry,  especially  of  a 
hunted  buck,  after  the  water-brooks.  Thus  earnest- 
ly does  a  gracious  snul  desire  communion  with  God; 
thus  impatient  is  it  in  the  want  of  that  communion; 
so  impossible  does  it  find  it  to  take  up  in  any  thing 
short  of  that  communion;  and  so  insatiable  is  it  in 
taking  the  pleasures  of  that  communion,  when  the 
opportunity  of  it  returns,  still  thirsting  after  the  full 
enjoyment  of  him  in  the  heavenly  kingdom. 

II.  Holy  love,  mourning  for  God's  present  with- 
drawings,  and  the  want  of  the  benefit  of  solemn  or- 
dinances; (f.  3.)  "  My  (ears  have  beeii  my  meat 
day  and  night,  during  this  ft. reed  absence  from 
God's  house."  His  circumstances  were  sorrowful, 
and  he  accommodated  himself  to  them,  received 
the  impressions,  and  returned  the  signs,  of  sorrow; 
even  the  royal  prophet  was  a  weeping  prophet, 
when  he  v/anted  the  comforts  of  God's  house.  His 
tears  were  mingled  with  his  meat;  nay,  they  were 
his  niear,  day  and  night;  he  fed,  he  feasted,  upon 
his  own  tears,  when  there  was  such  just  cause  for 
them;  and  it  was  a  satisfaction  to  him,  that  he 
found  his  heart  so  much  affected  with  a  grievance 
of  this  natr.re.  Observe,  He  did  not  think  it  enough 
to  shed  a  tear  or  two,  at  parting  from  the  sanctuary, 
to  weep  a  farewell-prayer,  when  he  took  his  leave, 
but,  as  long  as  he  r(  ntinued  under  a  forced  absence 
from  that  place  of  his  delight,  he  never  looked  up, 
but  wept,  day  and  night.  Note,  Those  that  are  de- 
prived of  the  benefit  of  public  ordinances,  constantly 
miss  them,  and  therefore  should  constantly  mourn 
for  the  want  of  them,  till  they  are  restored  to  them 
again. 

Two  things  aggravated  his  grief: 

1.  The  reproaches  with  which  his  enemies  teased 
him;  T'hey  continually  saij  unto  me,  Where  is  thy 
God?  (1.)  Because  he  was  absent  from  the  ark, 
the  token  of  God's  presence;  judging  of  the  God  of 
Israel  by  the  gods  of  the  heathen,  they  concluded 
he  had  lost  his  God.  Note,  Those  are  mistaken, 
who  think  that,  when  they  have  robbed  us  of  our 
Bibles,  and  our  ministers,  and  our  solemn  assem- 
blies, they  have  robbed  us  of  our  God:  for  though 
God  has  tied  us  to  them,  when  they  are  to  be  had, 
he  has  not  tied  himself  to  them.  We  know  where 
our  God  is,  and  where  to  find  him,  when  we  kno\y 
not  where  his  ark  is,  nor  where  to  find  that. 
Wherever  we  are,  there  is  a  way  open  heaven- 
wai'd.  (2.)  Because  God  did  not  immediately  ap- 
pear for  his  deliverance,  they  concluded  that  he 
had  abandoned  him;  but  herein  also  they  were  de- 
ceived: it  does  not  follow  that  the  saints  have  lost 
their  God,  because  they  have  lost  all  their  other 
friends.  However,  by  this  base  reflection  on  God 
and  his  people,  they  added  affliction  to  the  afflicted 
and  that  Avas  what  they  aimed  at.  Nothing  is  more 
grievous  to  a  gracious  souT,  than  that  which  is  in- 
tended to  shake  its  hope  and  confidence  in  God. 

2.  The  remembrance  of  his  former  liberties  and 
enjoyments,  v.  4.  Son,  remember  thy  good  tMngs, 
is  a  great  aggravation  of  evil  things;  so  much  (io  cur 


3-22 


PSALMS,  XI.1I. 


powers  of  reflection  and  anticipation  add  to  the 
grievance  of  this  present  time.  David  remembered 
tlie  days  of  old,  and  then  his  soul  %uas  fiourcd  out 
ill  him;  he  melted  away,  and  the  tliought  ahiiost 
broke  liis  heart.  He  poured  out  his  soul  within 
him  in  sorrow,  and  then  poured  out  his  soul  before 
God  in  prayer.  But  what  was  it  that  occasioned 
this  jminful  melting  of  spirit?  It  was  not  the  re- 
membrance of  the  pleasures  at  court,  or  the  enter- 
tainments of  his  own  house,  from  which  he  was 
now  banished,  that  afflicted  him;  but  the  remem- 
brance of  the  free  access  he  liad  formerly  to  God's 
house,  and  the  pleasure  he  had  in  attending  the 
sacred  solemnities  there.  (1.)  He  went  to  the 
house  of  God,  though  in  his  time  it  was  but  a  tent; 
nay,  if'  this  psalm  was  penned,  as  many  think  it 
■was,  at  the  time  of  his  being  persecuted  by  Saul, 
the  ark  was  then  in  a  private  house,  2  Sam.  vi.  3. 
But  the  meanness,  obscurity,  and  inconveniency,  of 
the  place,  did  not  lessen  his  esteem  of  that  sacred 
symbol  of  the  divine  presence.  David  was  a  cour- 
tier, a  prince,  a  man  of  honour,  a  man  of  business, 
and  yet  very  diligent  in  attending  God's  house,  and 
joining  in  public  ordinances;  even  in  the  days  of 
Saul,  when  he  and  his  great  men  inquired  not  at 
it,  1  Chron.  xiii.  3.  Whatever  others  did,  David 
and  his  house  would  serve  the  Lord.  (2.)  He 
went  with  the  multitude,  and  thought  it  no  dis- 
paragement to  his  dignity,  to  be  at  the  head  of  a 
crowd  in  attending  upon  God.  Nay,  this  added  to 
the  pleasure  of  it,  that  he  was  accomi)anied  with 
a  multitude,  and  therefore  it  is  twice  mentioned,  as 
that  whicli  he  greatly  lamented  the  want  of  now. 
The  more  the  better,  in  the  service  of  God;  it  is 
the  more  like  to  heaven,  and  a  sensible  help  to  our 
comfort  in  the  communion  of  saints.  (3.)  He  went 
with  the  voice  of  joy  and  firaise;  not  only  with  joy 
and  praise  in  his  heart,  but  with  the  outward  ex- 
pressions of  it,  proclaiming  his  joy,  and  speaking 
torth  the  high  praises  of  his  God.  Note,  When  we 
wait  upon  God  in  public  ordinances,  we  have  reason 
to  do  it  both  with  cheerfuhiess  and  thankfulness,  to 
take  to  ouiselves  the  comfort,  and  give  to  God  the 
glory,  of  our  liberty  of  access  to  him.  (4.)  He  went 
to  keep  holy-days,  not  to  keep  them  in  vain  mirth 
and  recreation,  but  in  religious  exercises.  Solemn 
days  are  spent  most  comfortably  in  solemn  assem- 
blies. 

in.  Holy  love,  hoping;'  {v.  5.)  Ti7iy  art  thou 
cast  downi  0  my  soul?  His  sorrow  was  upon  a 
very  good  account,  and  yet  it  must  not  exceed  its 
due  limits,  nor  prevail  to  depress  his  spirits;  he 
theref  ire  communes  with  his  own  heart,  for  his  re- 
lief: "Come,  my  soul,  I  have  something  to  say  to 
thee  in  thy  heavincfi^s. "  Let  us  consider,  1.  The 
cause  of  it.  "  Thou  art  cast  down,  as  one  stooping 
and  sinking  under  a  burlhtn,  Prnv.  xii.  25.  Tliou 
art  disquieted,  in  confusion  asjd  disorder;  now,  why 
art  thou  so?"  Tliis  may  be  taken  as  an  inquiring 
question;  "  Let  tlie  cause  of  this  uneasiness  be  duly 
weighed;  is  it  a  just  cause?"  Our  disquietudes 
would  often  vanish  before  a  strict  scrutiny  into  tlie 
grounds  and  reasons  of  them.  "  Why  am  I  cast 
down  ?  Is  there  a  cause,  a  real  cause?  Have  not 
others  more  cause,  that  do  not  make  so  much  ado? 
Have  nf>t  we,  at  the  same  time,  cause  to  be  en- 
couraged?" Or  it  may  be  taken  as  an  expostula- 
ting question;  those  that  commune  much  with  their 
own  hearts,  will  often  have  occasion  to  chide  them, 
as  David  did  licre.  Why  do  I  thus  dishonour  (iod 
by  niy  mclanclioly  dejections?  Why  do  I  discourage 
others,  and  do  so  much  injury  to  myself?  Can  I 
give  a  u;ood  account  of  this  tumult?"  2.  The  cure 
of  it;  itohe  thou  in  God,  for  I  shall  yet  firaise  him. 
A  liclieving  confidence  in  God  is  a  sovereign  anti- 
dote against  prevailing  despondency,  and  disquiet 
of  spiriL    And  therefore,  when  we  chide  oui-selvcs 


for  (  ur  dejections,  we  must  cliarge  ourselves  to  hope 
in  God;  when  the  soul  embraces  itself,  it  sinks;  if 
it  c;itch  hold  on  the  power  and  promise  of  God,  it 
keeps  the  head  abo\e  water.  Mofie  in  God,  (1  ) 
That  he  shall  have  glory  from  us;  "  J  shall  yet 
praise  him;  I  shall  experience  such  a  change  in  my 
estate,  that  I  shall  not  want  matter  for  praise;  and 
such  a  change  in  my  spirit,  that  I  shall  not  want  a 
heart  for  praise."  It  is  the  greatest  honour  and 
happiness  of  a  man,  and  the  gieatest  desire  and 
hope  of  every  good  man,  to  be  unto  God  for  a  name 
and  a  praise.  What  is  the  crown  of  heaven's  bliss 
but  this,  that  there  we  siiall  be  for  ever  praising 
God?  And  what  is  our  support  under  oui-  present 
woes  but  this,  that  we  shall  yet  praise  God,  that 
they  shall  not  pre\  ent,  or  abate,  our  endless  halle- 
lujahs? (2.)  That  we  shall  have  comfort  in  him. 
We  shall  praise  him  for  the  help  of  his  counte- 
nance; for  his  favour,  and  the  support  we  have  by 
it,  and  the  satisfaction  we  have  in  it.  Those  that 
know  how  to  value  and  improve  the  light  of  God's 
countenance,  will  find  in  that  a  suitable,  seasonable, 
and  sufficient,  help,  in  the  worst  of  times,  and  that 
which  will  furnish  them  with  constant  matter  for 
praise.  David's  believing  expectation  of  this  kept 
him  from  sinking,  nay,  it  kept  him  from  drooping; 
his  harp  was  a  palliati\  e  cure  of  Saul's  melancholy, 
but  his  hope  was  an  effectual  cure  of  his  own. 

6.  O  my  God,  my  soul  is  cast  down  with- 
in me :  therefore  will  I  remember  thee  from 
the  land  of  Jordan,  and  of  the  Hermonites, 
from  the  hill  Mizar.  7.  Deep  calleth  unto 
deep  at  the  noise  of  thy  water-spouts:  all 
thy  waves  and  thy  billows  are  gone  over 
me.  8.  Yet  the  Lord  will  command  his 
loving-kindness  in  the  day-time,  and  in  the 
night  his  song  shall  be  with  me,  and  my 
prayer  unto  the  God  of  my  Ufe.  9.  I  will 
say  unto  God  my  rock.  Why  hast  thou  for- 
gotten me  ?  why  go  I  mourning  because  of 
the  oppression  of  the  enemy?  \0.  As  with 
a  sword  in  my  bones,  mine  enemies  re- 
proach me ;  while  they  say  daily  unto  me, 
VV  iiere  is  thy  God  ?  11.  Why  art  thou  cast 
down,  O  my  soul  ?  and  why  art  thou  dis- 
quieted within  me  ?  Hope  thou  in  God  ^  for 
I  shall  yet  praise  him,  who  is  the  health  of 
my  countenance,  and  my  God. 

Complaints  and  comforts  here,  as  before,  take 
their  turn,  like  day  and  night,  in  the  course  of  na- 
ture. 

I.  He  complains  of  the  dejections  of  his  spirit,  but 
comforts  himself  with  the  thoughts  of  God,  v.  6. 
1.  In  his  troubles;  his  soul  was  dejected,  and  he 
goes  to  God,  and  tells  him  so,  O  my  God,  my  soul 
is  cast  down  within  me.  It  is  a  grea't  support  to  us, 
when  \ipon  any  account  we  are  distressed,  that  we 
have  liberty  of  access  to  God,  and  liberty  of  speech 
before  him,  and  may  open  to  him  the  causes  of  our 
dejection.  David  had  communed  with  his  own 
heart  about  his  own  bitterness,  and  had  not  as  yet 
found  relief;  and  therefore  he  turns  to  God,  and 
opens  before  him  the  troulile.  Note,  When  we 
cannot  get  relief  for  our  burthened  spirits,  by  plead- 
ing with  ourselves,  we  should  try  what  we  can  do, 
bv  praying  to  God,  and  leaving  our  case  with  him. 
We  cannot  still  these  winds  and  waves;  but  we 
know  who  can.  2.  In  his  devotions;  his  soul  was 
elevated,  and,  finding  the  disease  very  painful,  he 
!  had  recourse  to  that  as  a  sovereign  remedy.    ♦•  My 


PSALMS,  XLIl. 


323 


soul  is  plunged;  therefore,  to  prevents  its  sinking,  I 
will  remember  thee,  meditate  upon  thee,  and  call 
upon  thee,  and  try  what  that  will  do  to  keep  up  my 
spirit."  Note,  The  way  to  forget  the  sense  of  our 
miseries,  is,  to  remember  the  God  of  our  mercies. 
It  was  an  uncommon  case,  when  the  psalmist  re- 
membered God,  and  was  troubled,  Ixxvii.  3.  He 
had  often  remembered  God,  and  was  comforted, 
and  therefore  had  recourse  to  that  expedient  now. 
He  was  now  driven  to  the  utmost  borders  of  the 
land  of  Canaan,  to  shelter  himself  there  fi-om  the 
rage  of  his  persecutors;  sometimes  to  the  country 
about  Jordan,  when  discovered  there,  to  the  land 
of  the  Hermonites,  or  to  a  hill  called  Mizar,  or  the 
little  hill;  but,  (1.)  Wherever  he  went,  he  took  his 
religion  along  witli  him;  in  all  these  pi  ices,  he  re- 
membered (iod,  and  lifted  up  his  heart  to  him,  and 
kept  his  secret  communion  with  him.  This  is  the 
comfort  of  the  banished,  t'le  wanderers,  the  tra- 
vellers, of  tliose  that  are  strangers  in  a  strange 
land,  that  Undique  ad  ccslos  tantundem  est  vi3e — 
IVherever  they  are  there  is  a  may  ofien  heaven- 
Hvard.  (2.)  Wherever  he  was,  he  retained  his  af- 
fection for  the  courts  of  God's  house;  from  the  land 
of  Jordan,  or  from  the  top  of  the  hills,  he  used  to 
look  a  long  look,  a  longing  look,  toward  the  place 
of  the  sanctuary,  and  wish  himself  there.  Distance 
and  time  could  not  make  him  forget  that  which  his 
heart  was  so  much  upon,  and  which  lay  so  near  it. 

II.  He  complains  of  the  tokens  of  God's  dis- 
pleasure against  him,  but  comforts  himself  with  the 
hopes  of  the  return  of  his  favour  in  due  time. 

1.  He  saw  his  troubles  coming  from  God's  wrath, 
and  that  discouraged  him;  [y.  7.)  "  Deefi  calls  unto 
deep,  one  affliction  comes  upon  the  neck  of  another, 
as  if  it  were  called  to  hasten  after  it;  and  thy 
w;iter-spouts  give  the  signal,  and  sound  the  alarm, 
of  war."  It  may  be  meant  of  the  terrors  and  tosses 
of  his  mind,  under  the  apprehensions  of  God's 
anger.  One  fi'ightful  thought  summoned  another, 
and  made  way  for  it,  as  is  usual  in  melancholy  peo- 
ple; he  was  overpowered  and  overwhelmed  with  a 
deluge  of  grief,  like  that  of  the  old  world,  when  the 
windows  of  heaven  were  opened,  and  the  fountains 
of  the  great  deep  were  broken  up.  Or,  it  is  an  al- 
lusion to  a  ship  at  sea,  in  a  great  storm,  tossed  by 
the  roaring  waves,  which  go  over  it,  c\ii.  25. 
Whatever  waves  and  billows  of  affliction  go  over 
us  at  any  time,  we  must  call  them  God's  waves  and 
his  billoivs,  that  we  may  humble  ourselves  under 
his  mighty  hand,  and  may  encourage  ourselves  to 
hope,  that,  though  we  be  threatened,  we  shall  not 
be  ruined;  for  the  waves  and  billows  are  under  a 
divine  check.  The  Lord  on  high  is  mightier  thaji 
the  noise  of  these  many  waters.  Let  not  good  men 
think  it  strange,  if  they  be  exercised  with  many 
and  various  trials,  and  if  they  come  thick  upon 
them;  God  knows  wliat  he  does,  and  so  shall  they 
shortly.  Jonah,  in  the  wh  ile's  belly,  made  use  of 
these  words  of  David,  Jon.  ii.  3.  (they  are  exactly 
the  same  in  the  original,)  and  of  him  they  were 
literally  true,  ^11  thy  waves  and  thy  billows  are 
gone  over  me;  for  the  book  of  psalms  is  contrived 
so  as  to  reach  every  one's  case. 

2.  He  expected  his  deliverance  to  come  from 
God's  favour;  (v.  8.)  Yet  the  Lord  will  command 
his  lox'ing-kindness.  Things  are  bad,  but  they  shall 
not  always  be  so;  A^'oji  si  male  mine  et  olim  sic  evit 
—  Though  affairs  are  now  in  an  evil  plight,  they 
may  not  always  be  so.  After  the  storm,  there  will 
come  a  calm,  and  the  prospect  of  this  supported 
him,  when  deep  called  unto  deep.  Observe,  (1.) 
What  he  promised  himself  from  God;  The  Lord 
will  command  his  loving-kindness.  He  eyes  the 
favour  of  God,  as  the  fountain  of  all  the  good  he 
looked  for,  that  is  life,  that:  is  better  than  life;  and 
with,  that,  God  will  gather  those  from  whom  he 


has,  in  a  little  nvrath,  hid  his  face,  Isa.  liv.  7,  8 
God's  conferring  of  his  fa\our,  is  called  his  com 
manding  it;  this  intimates  the  freeness  of  it,  we 
cannot  pretend  to  merit  it,  but  it  is  bestowed  in  a 
way  of  sovereignty,  he  gives  like  a  king;  it  inti- 
mates also  the  tfficacy  of  it;  he  speaks  his  loving- 
kindness,  and  makes  us  to  hear  it;  speaks,  and  it 
is  done.  He  commands  deliverance,  (xliv.  4.) 
commands  the  blessing,  (cxxxiii.  3.)  as  one  having 
authority.  By  commanding  his  loving-kindness, 
he  commands  down  the  waves  and  the  billows,  and 
tliey  shall  obey  him.  I'his  he  will  do  in  the  day- 
time, for  God's  lo\ing-kindness  will  make  day  in 
the  soul,  at  any  time.  Though  weeping  has  en- 
dured for  a  night,  a  long  night,  yet  joy  will  come  in 
the  morning.  (2.)  What  he  promised  for  himself 
to  God.  If  God  command  his  loving-kindness  for 
him,  he  will  meet  it,  and  bid  it  welcome  with  his 
best  affections  and  devotions.  [1.]  He  will  rejoice 
in  Grd;  Ln  the  night,  his  song  shall  be  with  me. 
The  mercies  we  receive  in  the  day,  we  ought  to 
return  thanks  for  at  night;  when  others  are  sleep- 
ing, we  should  be  praising  God.  See  cxix.  62. 
.'It  midiiight,  will  I  rise  to  give  thanks.  In  silence 
and  solitude,  when  we  are  retired  from  the  hurries 
of  the  world,  we  must  be  pleasing  ourselves  with 
the  thoughts  of  God's  goodness.  Or  in  the  night 
of  affliction;  "  Before  the  day  dawns,  in  which  God 
commands  his  loving-kindness,  I  will  sing  songs  of 
praise  in  the  prospect  of  it."  Even  in  tribulation, 
the  saints  can  rejoice  in  hope  of  the  glory  of  God; 
sing  in  hope,  and  praise  in  hope,  Rom.  v.  2, 
3.  It  is  God's  prerogative  to  give  songs  in  the 
night.  Job  XXXV.  10.  [2.]  He  will  seek  to  God  in 
a  constant  dependence  upon  him;  My  prayer  shall 
beta  the  God  of  my  life.  Our  believing  expecta- 
tion of  mercy  must  not  supersede,  but  quicken,  our 
prayers  for  it.  God  is  the  God  of  our  life,  in  whom 
we  li\  e  and  move,  the  Author  and  Giver  of  all  our 
comforts;  and  therefore  to  whom  should  we  apply 
oursehes  by  prayer,  but  to  him?  And  from  him 
what  good  may  not  we  expect.'*  It  would  put  life 
into  ovu'  prayers,  in  them  to  eye  God  as  the  God  of 
our  life;  for  then  it  is  for  our  lives,  and  the  lives  of 
our  souls,  that  we  stand  up  to  make  request. 

III.  He  complains  of  the  insolence  of  his  enemies, 
and  vet  comforts  himself  in  God  as  his  Friend,  v, 
9..li. 

1.  His  com])laint  is,  that  his  enemies  oppressed 
and  reproached  him,  and  this  made  a  grd&t  impres- 
sion upon  him.  (1.)  They  oppressed  him  to  that 
degree,  that  he  went  mourning,  from  day  to  day, 
from  place  to  place,  v.  9.  He  did  not  break  out 
into  indecent  passions,  though  abused  as  never  man 
was,  but  he  silently  wept  out  his  grief,  and  went 
mourning;  and  for  this  we  cannot  blame  him,  it 
must  needs  grieve  a  man  that  truly  loves  his  coun- 
try, and  seeks  the  good  of  it,  to  see  himself  per- 
secuted and  hardly  used,  as  if  he  were  an  enemy  to 
it.  Yet  David  ought  not  hence  to  have  concluded 
that  God  had  forgotten  him,  and  cast  him  off,  nor 
thus  to  have  expostulated  with  him,  as  if  he  did 
him  as  much  wrong  in  suffering  him  to  be  tranipled 
upon,  as  they  did  that  trampled  upon  him;  Why  go 
I  mourning'/  And  why  hast  thou  forgotten  nve? 
We  mav  complain  to  God,  but  we  are  not  allowed 
thus  to  complain  of  him.  (2.)  They  reproached 
him  so  cuttingly,  that  it  was  a  sword  in  his  bones, 
V.  10.  He  had  mentioned  before  what  the  reproach 
was  that  touched  him  thus  to  the  quick,  and  here 
he  repeats  it.  Then  say  daily  unto  me.  Where  is  thy 
God?  A  reproach  which  was  therefore  very  griev 
ous  to  him,  both  because  it  reflected  dishonour  upon 
God,  and  was  intended  to  discourage  his  hope  in 
God,  which  he  had  enough  to  do  to  keep  up  in  any 
measure,  and  which  was  but  too  apt  to  fail  of  Itself 

2.  His  comfort  is,  that  God  is  his  Rock,  v.  U. 


324 


PSALMS,  XLUr. 


A  Rock  to  build  upon,  a  Rock  to  take  shelter  in;  the 
Hock  of  ages,  in  whom  is  everlasting  strength,  would 
be  liis  Rock,  his  Strength  in  the  inner  man,  both 
for  doing  and  suffering.  To  him  he  had  access  with 
confidence,  to  God  his  Rock  he  might  say  what  he 
had  to  say,  and  be  sure  of  a  gracious  audience.  He 
therefore  repeats  what  he  liad  said,  {v.  5. )  and  con- 
cludes with  it,  {v.  11.)  Il7iy  art  thou  cast  dnnvn,  O 
my  soul?  His  griefs  and  fears  were  clamorous  and 
troublesome,  they  were  not  silenced,  though  they 
were  again  and  again  answered;  but  here,  at  length, 
his  faitn  came  off  a  conqueror,  and  forced  the  ene- 
mies to  quit  the  field.  And  he  gains  this  victory, 
(1.)  By  repeating  what  he  had  before  said;  chiding 
himself,  as  before,  for  his  dejections  and  disquie- 
tudes, and  encouraging  himself  to  trust  in  the  name 
of  the  Lord,  and  to  stay  himself  upon  his  God.  Note, 
It  may  be  of  great  use  to  us,  to  think  our  good 
thoughts  over  again,  and  if  we  do  not  gain  our  point 
vith  them  at  first,  perhaps  we  may  the  second 
time;  however,  where  the  heart  goes  along  with 
the  words,  it  is  no  vain  repetition.  We  have  need 
to  press  the  same  thing  over  and  over  again  upon 
our  hearts,  and  all  little  enough.  (2.)  By  adding 
one  word  to  it;  there,  he  hoped  to  praise  God  for 
the  salvation  that  was  in  his  countenance;  here,  "  I 
will  praise  him,"  says  he,  "as  the  Salvation  of  my 
countenance,  from  the  present  cloud  that  is  upon  it; 
if  God  smile  upon  me,  thi.t  will  make  me  look 
pleasant,  look  up,  look  forward,  look  round,  with 
pleasure."  He  adds,  and  my  God,  "related  to 
me,  in  covenant  with  me;  all  that  he  is,  all  that  he 
has,  is  mine,  according  to  the  true  intent  and  mean- 
ing of  the  promise;"  this  thought  enabled  him  to 
triumph  over  all  his  griefs  and  fears;  God's  being 
with  the  saints  in  heaven,  and  being  their  God,  is 
that  which  will  ivi/ieaway  all  tears  from  their  eyes, 
Kev.  xxi.  3,  4. 

PSALM  XLIIL 

This  psalm,  it  is  likely,  was  penned  upon  the  same  occa- 
sion with  the  former,  and,  having  no  title,  may  be  look- 
ed upon  as  an  appendix  to  it;  the  malady  prcsentl)' 
returning,  he  had  immediate  recourse  to  the  same 
remedy,  oecause  he  had  enter.ed  it  in  his  book,  with  a 
probatum  est  upon  it.  The  2d  verse  of  this  psalm  is 
almost  the  very  same  with  the  9th  verse  of  the  foreofoing 
psalm,  as  the  5lh  of  this  is  exactly  the  same  with  the 
J  1th  of  that.  Christ  himself,  who  had  the  Spirit  without 
measure,  .when  there  was  occasion,  prayed  a  second  and 
third  time,  saying  the  same  toords,  JMatth.  xxvi.  44.  In 
this  psalm,  1.  He  appeals  to  God  concerning-  the  injuries 
that  were  done  him  by  his  enemies,  v.  1,  2.  II.  He  pravs 
to  God  to  restore  to  him  the  free  enjoyment  of  public 
ordinances  again,  and  promises  to  make  a  good  improve- 
ment of  them,  V.  3,  4.  IH.  He  endeavours  to  still  the 
tumult  of  his  own  spirit,  with  a  lively  hope  and  confi- 
dence in  God ;  (v.  5.)  If,  in  singing  this  psalm,  we  la- 
bour after  these,  we  sing  with  grace  in  our  hearts. 

1.  TTUDGE  me,  O  God,  and  plead  my 
tJ  cause  against  an  ungodly  nation ;  0 
deliver  me  from  the  deceitful  and  unjust 
man.  2.  For  thou  art  the  God  of  my 
strength :  why  dost  thou  cast  me  off  ?  why 
go*  I  mourning  because  of  the  Oj3prcssion 
of  the  enemy?  3.  O  send  out  thy  light  and 
thy  truth :  let  them  lead  me,  let  them  bring 
me  unto  thy  holy  hill,  and  to  thy  taberna- 
cles. 4.  Then  will  I  go  inito  the  altar  of 
God,  unto  God  my  exceeding  joy:  yea, 
upon  the  harp  will  I  praise  thee,  O  God,  my 
God.  5.  Why  art  thou  cast  down,  O  my 
soul  ?  and  why  art  thou  disquieted  within 
'IM-  f  Hope  in  God ;  for  I  shall  yet  praise 


him,  7cho  is  the  health  of  my  countenance, 
and  my  God. 

David  here  makes  his  application  to  God  by  faith 
and  prayer,  as  his  Judge,  his  Strength,  his  Guide, 
his  Joy,  his  Hope,  with  suitable  affections  and  ex- 
pressions. 

I.  As  his  Judge,  his  righteous  Judge,  who,  he 
knew,  would  judge  liim,  and  who,  (being  conscious 
of  liis  own  integrity,)  he  knew,  would  judge  for 
him;  {v.  1.)  Judge  me,  O  God,  and /ilead  my  cause. 
There  were  those  that  impeaclied  him,  against 
them  he  is  defendant,  and  from  their  courts,  where 
he  stood  imjustly  convicted  and  condemned,  he  ap- 
peals to  the  court  of  heav  en,  the  supreme  judica- 
ture; pr.iying  to  have  their  judgment  given  against 
him,  reversed,  and  his  innocency  cleared.  There 
were  those  that  had  injured  him,  against  them  he 
is  plaintiff,  and  exhibits  his  complaint  to  him  who 
is  the  A\engei-  of  wrong,  praying  for  justice  fur 
himself,  and  upon  them.  Observe,  1.  Who  his 
enemies  were,  with  whom  he  had  this  struggle. 
Here  was  a  sinful  body  of  men,  whom  he  calls  an 
ungodly  or  unmerciful  nation;  those  chat  arc  un- 
merciful make  it  appear  that  they  are  ungodly,  fcr 
those  that  have  any  fear  or  love  of  their  master  will 
have  compassion  on  their  fellow-servants.  And 
here  was  one  bad  man  the  head  of  them,  a  deceit- 
ful and  unjust  man;  most  probably,  Saul,  who  not 
only  showed  no  kindness  to  David,  but  dealt  ni'  st 
perfidiously  and  dishonestly  with  him.  If  Absalom 
was  the  man  he  meant,  his  character  was  no  better. 
As  long  as  there  are  such  bad  men  out  of  hell,  and 
nations  of  them,  it  is  not  strange  that  good  men, 
who  are  yet  out  of  heaven,  meet  with  hard  and  base 
treatment.  Some  think  that  David,  by  the  sj)irit 
of  prophecy,  calculated  this  psalm  for  the  use  of 
the  Jews  in  their  captivity  in  Babylon,  and  that  the 
Chaldeans  are  the  ungodly  nation  here  meant;  to 
them  it  was  very  applicable,  but  only  as  other  like 
scriptures,  none  of  which  ai-e  of  pnvate  interpreta- 
tion. God  might  design  it  for  their  use,  whether 
David  did  or  ro.  2.  What  is  his  prayer  with  re- 
ference to  them;  Judge  me.  As  to  the  quarrel 
God  had  with  him  for  sin,  he  prays,  "Eritrr  not  in- 
to judgment  ivith  me,  for  then  I  shall  be  mndenin- 
ed;"  but  as  to  the  quarrel  his  enemies  had  with 
him,  he  prays,  "Lord,  judge  me,  for  I  know  that 
I  shall  be  justified,  plead  my  cause  against  them, 
take  my  part,  and  in  thy  providence  appear  on  my 
behalf."  He  that  has  an  honest  cause  may  expect 
that  God  will  plead  it.  "Plead  my  cause  so  as  to 
deliver  me  from  them,  that  they  may  not  have  their 
will  against  me."  We  must  reckon  our  cause  si  f- 
ficiently  pleaded,  if  we  be  delivered,  though  rur 
enemies  be  not  destroyed. 

n.  As  his  Strength,  his  all-sufficient  Strength; 
so  he  eyes  God,  (t.  2.)  "Thou  art  the  God  of  it  y 
strength,  my  God,  ?ny  Strength,  from  whom  all  my 
strength  is  derived,  in  whom  I  strengthen  myself, 
who  hast  often  strengthened  me,  and  without  whom 
I  am  weak  as  water,  and  utterlv  unable  either  to  do 
or  suffer  any  thing  for  tliee."  David  now  went 
mourning,  destitute  of  spiritual  joys,  yet  he  found 
God  to  be  the  God  of  his  strength.  If  we  cannot 
comfort  ourselves  in  God,  we  may  stay  ourselves 
upon  him,  and  mav  have  spiritual  supports  when 
we  want  spiritual  delights.  David  here  pleads  this 
with  God;  "Thou  art  the  God  on  whom  I  depend 
as  my  Strength;  why  then  dost  thou  cast  me  off'" 
This  was  a  mistake;  for  God  never  cast  off  any 
that  trusted  in  him,  whatever  melancholy  appre- 
hensions they  may  have  had  of  their  own  state. 
"Thou  art  the  God  of  my  strength;  whv  then  is 
mine  enemy  too  strong  for  me,  and  why  go  1  mourn- 
ing because  of  his  oppressive  power?"  It  is  hard 
to  reconcile  the  migh.tv  force  of  the  church's  cnc- 


PSALMS,  XLIV. 


326 


mies  with  the  almighty  power  of  the  church's  God; 
but  the  day  will  reconcile  them,  when  all  his  ene- 
mies shall  become  his  footstool. 

III.  As  his  Guide,  his  faithful  Guide;  (v.  3.) 
Lead  me,  bring'  me  to  thy  holy  hill.  He  prays,  1. 
That  God  by  his  providence  would  bring  liim  back. 
from  his  banishment,  and  open  a  way  for  him  again 
to  the  free  enjoyment  of  the  privileges  of  God's 
sanctuary.  His  heart  is  upon  the  holy  hills  and  the 
tabernacles,  not  upon  his  family-comforts,  his  court- 
preferments,  or  his  diversions;  he  could  bear  the 
want  of  these,  but  he  is  impatient  to  see  God's  ta- 
bernacles again;  nothing  so  amiable  in  his  eyes  as 
those;  thither  lie  would  be  brouglit  back.  In  order 
to  this,  he  prays,  "Send  out  thy  light  and  thy  truth; 
let  me  have  this  as  a  fruit  of  thy  favour,  which  is 
light,  and  the  perf  )rmance  of  thy  promise,  which 
is  truth. "  We  need  desire  no  more  to  make  us 
happy,  than  the  good  that  flows  from  God's  favour, 
and  is  included  in  his  promise.  That  mercy,  that 
truth,  is  enough,  is  all;  and  when  we  see  these  in 
God's  providences,  we  see  ourselves  under  a  very 
safe  conduct.  Note,  Those  whom  God  leads,  he 
leads  to  his  holy  hill,  and  to  his  tabernacles;  those 
therefore  who  pretend  to  be  led  by  the  Spirit,  and 
yet  turn  their  backs  upon  instituted  ordinances,  cer- 
tainly deceive  themselves.  2.  That  Ciod  by  his 
grace  would  bring  him  into  communion  with  him- 
self, and  prepare  him  for  the  vision  and  fruition  of 
himself  in  the  other  world.  Some  of  the  Jewish 
writers  by  the  light  and  truth  here  understand 
Messiah  the  Prince,  and  Elias  his  forerunner;  these 
are  come  in  answei*  to  the  prayers  of  the  Old  Tes- 
tament; but  we  are  still  to  pray  for  God's  light  and 
truth,  the  Spirit  of  light  and  truth,  who  supplies 
the  want  of  Christ's  bodily  presence,  to  lead  us  into 
the  mystery  of  godliness,  and  to  guide  us  in  the 
way  to  heaven.  When  God  sends  his  light  and 
truth  into  our  hearts,  those  will  guide  us  to  the 
upper  world  in  all  our  devotions,  as  well  as  in  all 
our  aims  and  expectations;  and  if  we  conscientious- 
ly follow  that  light  and  that  truth,  they  will  cer- 
tainly bring  us  to  the  holy  hill  above. 

IV.  As  his  Joy,  his  exceeding  Joy.  If  God  guide 
him  to  his  tabernacles,  if  he  restore  him  to  his  for- 
mer liberties,  he  knows  very  well  what  he  has  to 
do;  Then  will  I  go  unto  the  altar  of  God,  v.  4. 
He  will  get  as  near  as  he  can  unto  God,  his  ex- 
ceeding Joy.  Note,  1.  Those  that  come  to  the 
tabernacles,  should  come  to  the  altar;  those  that 
come  to  ordin  inces,  should  qualify  themselves  to 
come,  and  then  come  to  special  ordmances,  to  those 
that  are  most  afi'ecting  and  most  binding.  The 
nearer  we  come,  the  closer  we  cleave,  to  God,  the 
better.  2.  Those  that  come  to  the  altar  of  God, 
must  see  to  it  that  therein  they  come  unto  God, 
and  draw  near  to  him  with  the  heart,  with  a  true 
heart:  we  come  in  vain  to  holy  otdinances,  if  we 
do  not  in  them  come  to  the  holy  God.  3.  Those 
that  come  unto  God,  must  come  to  him  as  their 
exceeding  Joy,  not  only  as  their  future  Bliss,  but  as 
their  present  Joy;  and  that  not  a  common,  but  an 
exceeding  joy,  far  exceeding  all  the  joys  of  sense 
and  time.  The  phrase,  in  the  original,  is  very  em- 
phatical — unto  God  the  Gladness  of  my  Joy,  or  of 
my  triumph.  Whatever  we  rejoice  or  tnumph  in, 
God  must  be  the  Joy  of  it;  all  our  joy  in  it  must  ter- 
minate in  him,  and  must  pass  through  the  gift  to  the 
Giver.  4.  When  we  come  to  God  as  our  exceed- 
ing Joy,  our  comforts  in  him  must  be  the  matter  of 
our  praises  to  him  as  God,  and  our  God.  U/ion  the 
harp  will  I  praise  thee,  O  God  my  God.  David 
excelled  at  the  harp;  (1  Sam.  xvi.  16,  18.)  and 
with  that  in  which  he  excelled  he  would  praise 
God;  for  God  is  to  be  praised  with  the  best  we 
have;  it  is  fit  he  should,  who  is  the  best. 

V.  As  his  Hope,  his  never-failing  Hope,  v.  5. 


Here,  as  before,  David  quarrels  with  himself  for 
his  dejections  and  despondencies,  and  owns  he  did 
ill  to  yield  to  them,  and  that  he  had  no  reason  to  do 
so;  IVhy  art  thou  cast  down,  0  my  soul?  He  then 
quiets  himself  in  the  believing  expectation  he  had 
of  giving  glory  to  (iod;  Hope  in  God,  for  Ishallyet 
praise  him;  and  of  enjoying  glory  wi'th  God,  He  is 
the  Health  of  my  countenance,  and  my  God.  This 
is  what  we  cannot  too  much  insist  upon,  for  it  is 
what  we  must  live  and  die  by. 

PSALM  XLIV 

We  are  not  told  either  who  was  the  penman  of  this  psalm, 
or  when,  and  upon  what  occasion,  it  was  penned  ;  upon 
a  melancholy  occasion,  we  are  sure,  not  so  much  to 
the  penman  himself,  (then  we  could  have  found  oc- 
casions enough  for  it  in  the  history  of  David  and  his 
afflictions,)  but  to  the  church  of  God  in  general;  and 
therefore,  if  we  suppose  it  penned  by  David,  yet  we 
must  attribute  it  purely  to  the  spirit  of  prophecy,  aim 
must  conclude  that  that  spirit  (whatever  he  himself  had) 
had  in  view  the  captivity  of  Babylon,  or  the  sufferings 
of  the  Jewish  church  under  Antiochus,  or  rather,  the 
afflicted  state  of  the  Christian  church  in  its  early  days, 
(to  which  V.  22.  is  applied  by  the  apostle,  Rom.  viii. 
36.)  and  indeed  in  all  its  days  on  earth,  for  it  is  its  de- 
termined lot,  that  it  must  enter  into  the  kingdom  of 
heaven  through  many  tribulations.  And  if  we  have  any 
gospel-psalms  pointing  at  the  privileges  and  comforts 
of  Christians,  why  should  we  not  have  one  pointing  at 
their  trials  and  exercises?  It  is  a  psalm  calculated  for 
a  day  of  fasting  and  humiliation,  upon  occasion  of 
some  public  calamity,  either  pressing  or  threatening.  In 
it  the  church  is  taught,  I.  To  own  with  thankfulness, 
to  the  glory  of  God,  the  great  things  God  had  done  for 
their  fathers,  v.  1  . .  8.  II.  To  exhibit  a  memorial  of 
their  present  calamitous  estate,  v.  9.. 16.  III.  To  file 
a  protestation  of  their  integrity  and  adherence  to  God, 
notwithstanding,  v.  17..  22.  IV.  To  lodge  a  petition 
at  the  throne  of  grace  for  succour  and  relief,  v.  22  . .  26. 
In  singing  this  psalm,  we  ought  to  give  God  the  praise 
of  what  he  has  formerly  done  for  his  people,  to  represent 
our  own  grievances,  or  sympathize  with  those  parts  of 
the  church  that  are  in  distress,  to  engage  ourselves, 
whatever  happens,  to  cleave  to  God  and  duty,  and  then 
cheerfully  to  wait  the  event. 

To  the  chief  musician  for  the  sons  ofKorah,  Maschil. 

1 .  ^^L/S7E  have  heard  with  our  ears,  O 
T  T  God,  our  fathers  have  told  us, 
what  work  thou  didst  in  their  days,  in  the 
times  of  old;  2.  Hoio  thou  didst  drive  out 
the  heathen  with  thy  hand,  and  plantedst 
them;  how  thou  didst  afflict  the  people, 
and  cast  them  out.  3.  For  they  got  not 
the  land  in  possession  by  their  own  sword, 
neither  did  their  own  arm  save  them ;  but 
thy  right  hand,  and  thine  arm,  and  the  light 
of  thy  countenance,  because  thou  hadst  a 
favour  unto  them.     4.  Thou  art  my  King, 

0  God:  command  deliverances  for  Jacob. 
5.  Through  thee  will  we  push  down  our 
enemies ;  through  thy  name  will  we  tread 
them  under  that  rise  up  against  us.     6.  For 

1  will  not  trust  in  my  bow,  neither  shall  my 
sword  save  me.  7.  But  thou  hast  saved  us 
from  our  enemies,  and  hast  put  them  to 
shame  that  hated  us.  8.  In  God  we  boast 
all  the  day  long,  and  praise  thy  name  for 
ever.  Selah. 

Some  observe,  that  most  of  the  psalms  that  are 
entitled  Maschil,  psalms  of  instruction,  are  sorrow- 
ful psalms;  for  afflictions  give  instructions,  and  sor- 


326 


PSALMS,  XLIV. 


row  of  spirit  opens  the  ear  to  them;  Blessed  is  the 
man  whom  thou  chastenest  and  teachest. 

In  these  verses,  the  church,  though  now  trampled 
upon,  calls  to  remembrance  the  days  of  her  triumph, 
of  her  triumph  in  God,  and  over  her  enemies.  This 
is  very  largely  mentioned  here,  1.  As  an  aggrava- 
tion of  the  present  distress.  The  yoke  of  servitude 
cannot  but  lie  very  heavy  on  the  necks  of  those  that 
used  to  wear  the  crown  of  victory;  and  the  tokens 
of  God's  displeasure  must  needs  be  most  grievous 
to  those  that  have  been  long  accustomed  to  the  to- 
kens of  his  favour.  2.  As  an  encouragement  to  hope 
that  God  would  yet  turn  again  their  captivity,  and 
return  in  mercy  to  them;  accordingly  he  mixes 
prayers  and  comfortable  expectations  with  his  re- 
cord of  former  mercies.     Observe, 

I.  Their  commemoration  of  the  great  things  God 
had  formerly  done  for  them.  In  general;  (i;.  1.)  Our 
fathers  have  told  us  what  mork-  thou  didst  in  their 
days.  Observe,  1.  The  many  operations  of  provi- 
dence are  here  spoken  of  as  one  work;  "  They  have 
told  us  the  work  which  thou  didst;"  for  there  is  a 
wonderful  harmony  and  uniformity  in  all  that  God 
does,  and  the  many  wheels  make  but  one  wheel; 
(Ezek.  X.  13.)  mmy  works  make  but  one  work.  2. 
It  is  a  debt  which  every  age  owes  to  posterity,  to 
keep  an  account  of  God's  works  of  wonder,  and  to 
transmit  the  knowledge  of  them  to  the  next  gene- 
ration. Those  that  went  before  us  told  us  what 
God  did  in  their  days,  we  are  bound  to  tell  those 
that  come  after  us  what  he  has  done  in  our  days,  and 
let  them  do  the  like  justice  to  those  that  shall  suc- 
ceed them;  thus  shall  one  generation  praise  his 
works  to  another;  (cxlv.  4.)  the  fathers  of  the  chil- 
dren shall  make  known  his  truth,  Isa.  xxxviii.  19. 
3.  We  must  not  only  make  mention  of  the  work 
God  has  done  in  our  own  days,  but  must  also  ac- 
quaint ourselves  and  our  children  with  what  he  did 
in  the  times  of  old,  long  before  our  own  days;  and 
of  this  we  have  in  the  scripture  a  s'.u-e  word  of  his- 
tory, as  sure  as  the  word  of  prophecy.  4.  Children 
must  diligently  attend  to  whit  their  parents  tell  them 
of  the  wonderful  works  of  God,  and  keep  it  in  re- 
membrance, as  that  which  will  be  of  great  use  to 
them.  5.  Former  experiences  of  God's  power  and 
goodness  are  strong  supports  to  faith,  and  powerful 
pleas  in  prayer  under  present  calamities.  See  how 
Gideon  insists  upon  it,  Judg.  vi.  13.  Where  be 
all  his  miracles  which  our  fathers  told  us  of?  In 
particular,  their  fathers  had  told  them, 

(1.)  How  wonderfully  God  planted  Israel  in  Ca- 
naan at  first,  -v.  2,  3.  He  drove  out  the  natives,  to 
make  room  for  Israel,  afflicted  them,  and  cast  them 
out,  gave  them  as  dust  to  Israel's  sword,  and  as 
driven  stubble  to  their  bow.  The  manv  com])lete 
victories  which  Israel  obtained  over  the  Canaanites, 
under  the  command  of  Joshua,  were  not  to  be  at- 
tributed to  themselves,  nor  could  they  challenge  the 
glory  of  them;  [1.]  They  were  not  owing  to  their 
own  merit,  but  to  God's  favour  and  free  grace;  It 
was  through  the  -light  of  thy  countenance,  because 
thou  hadst  a  favour  to  them.  Mot  for  thy  righte- 
ousness, or  the  ufirightness  of  thy  heart,  doth  God 
drive  them  out  from  before  th'ee,  (Dent.  ix.  5,  6. )  but 
because  God  would  perform  the  oath  which  he  sware 
unto  their  fathers,  Deut.  vii.  8.  The  less  praise  this 
allows  us,  the  more  comfort  it  administers  to  us, 
that  we  may  sec  all  our  successes  and  enlargements 
coming  to  us  from  the  favour  of  God  and  the  light 
of  his  countenance.  [2.]  They  were  not  owing  to 
their  own  might,  but  to  God's  power  engaged  for 
them,  witlioiit  which  all  their  own  effort's  and  en- 
deavours had  been  fruitless.  It  was  not  bv  their  own 
sword  that  they  got  the  land  in  possession,  though 
they  had  great  numbers  of  mightv  men;  nor  did 
their  own  arm  save  them  from  being  driven  back  I)v 
the  Canaanites,  and  put  to  shame;  but  it  was  God's 


right  hand  and  his  arm.  He  fought  for  Israel,  else 
they  had  fought  in  vain;  it  was  through  him  that 
they  did  valiantly  and  victoriously.  It  was  God  that 
planted  Israel  in  that  good  land,  as  the  careful  hus- 
bandman plants  a  tree,  from  which  he  promises 
himself  fruit.  See  Ixxx.  8.  This  is  applicable  to 
tbe  planting  of  the  Christian  church  in  the  world, 
by  the  preaching  of  the  gospel.  Paganism  was 
wonderfully  driven  out,  as  the  Canaanites.  not  all 
at  once,  but  by  little  and  little,  not  by  any  human 
policy  or  power,  (for  God  chose  not  to  do  it  by  the 
weak  and  foolish  things  of  the  world,)  but  by  the  wis- 
dom and  power  of  God;  Christ  by  his  Spirit  went 
forth  conquering  and  to  conquer;  and  the  remem- 
brance of  that  is  a  great  support  and  comfort  to  those 
that  groan  under  the  yoke  of  antichristian  tyranny; 
for  to  the  state  of  the  church  under  the  power  ot 
the  New  Testament  Bubyhn,  some  think,  (and  par- 
ticularly the  learned  Amyraldus,)  the  complaints  in 
the  latter  part  of  this  psalm  may  very  fitly  be  ac- 
commodated. He  that  by  his  power  and  goodness 
planted  a  church  for  himself  in  the  world,  will  cei- 
tainly  support  it  by  the  same  power  and  goodness; 
and  the  gates  of  hell  shall  not  prevail  against  it, 

(2.)  How  frequently  he  had  given  them  success 
against  their  enemies  that  attempted  to  disturb  them 
in  the  possession  of  that  good  land;  {x<.  7.)  Thou 
hast,  many  a  time,  saved  us  from  our  enemies,  and 
hast  put  to  flight,  and  so  put  to  shame,  theyn  that 
hated  us;  witness  the  successes  of  the  Judges  against 
the  nations  that  oppressed  Israel.  Many  a  time 
have  the  persecutors  of  the  Christian  church,  and 
those  that  hate  it,  been  put  to  shame  by  the  power 
of  truth.  Acts  vi.  10. 

II.  The  good  use  they  make  of  this  record,  and 
had  formerly  made  of  it,  in  consideration  of  the 
great  things  God  had  done  for  their  fathers  of  old. 

1.  They  had  taken  God  for  their  so\  ereign  Lord, 
had  sworn  allegiance  to  him,  and  put  themselves 
under  his  protection;  {v.  4.)  Thou  art  my  King, 
O  God.  He  speaks  in  the  name  of  the  church,  as 
(Ixxiv.  12.)  Thou  art  my  King  of  old;  God,  as  a 
king,  has  made  laws  for  his  church,  provided  for 
the  peace  and  good  order  of  it,  judged  -for  it; 
pleaded  its  cause,  fought  its  battles,  and  protected 
it;  it  is  his  kingdom  in  the  world,  and  ought  to  be 
subject  to  him,  and  to  pay  him  tribute;  or,  the 
psalmist  speaks  for  himself  here;  "Lord,  Thou  art 
my  King,  Whither  shall  I  go  with  my  petitions,  but 
to  thee?  The  favour  I  ask  is  not  for  mvself,  but  for 
thy  church."  Note,  It  is  every  one's 'duty  to  im- 
prove his  personal  interest  at  the  throne  of  grace, 
for  the  public  welfare  and  prosperity  of  the  people 
of  God;  as  Moses,  '^  If  I  have  found  grace  in  thy 
sight,  guide  thy  people,"  Exod.  xxxiii.  13. 

2.  They  had  always  applied  themselves  to  him 
by  prayer  for  deliverance,  when  at  any  time  thev 
were  in  distress;  Command  deliveratices  for  JacoS. 
Observe,  (1.)  Theenlargednessof  their  desire;  they 
pray  for  deliverances,  not  one,  but  man)-,  as  many 
as  they  had  need  of,  how  many  soever  they  were,  a 
series  of  deliverances,  a  deliverance  from  every 
danger.  2.  The  strength  of  their  faith  in  the  power 
of  God;  they  do  not  saj',  JVork  deliverances,  but. 
Command  them,  which  denotes  his  doing  it  easily 
and  instantly;  Speak,  and  it  is  done;  such  was  the 
faith  of  the  centurion,  (Matth.  viii.  8.)  Speak  the 
word  only,  and  ytiy  servant  shall  be  healed;  it  de- 
notes also  his  doing  it  effectually;  "  Command  it,  as 
one  having  authoiity,  whose  command  will  be 
obeyed;"  Where  the  word  of  a  king  is,  there  is 
power,  much  more  the  word  of  the  King  of  kings. 

3.  They  had  trusted  and  triuniphed  in  him.     As 
they  owned  it  was  not  their  own  sword  and  bow  that 
had  saved  them.  {v.  3.)  so  neither  did  tliey  tiust 
to  tlicir  own  sword  or  bow  to  save  them  for  the  fn 
ture;  (v.  6.)  '^Iwill  net  trust  in  my  bow,  nor  in  any 


PSALMS,  XLIV. 


327 


of  my  military  preparations,  as  if  those  would  stand 
me  instead  without  God;  no,  through  thee  nvill  we 
flush  down  our  enemien;  (v.  5.)  we  will  attempt  it 
in  thy  strength,  relying  only  upon  that,  and  not  upon 
the  number  or  valour  of  our  forces;  and,  having  thee 
on  our  side,  we  will  not  doubt  of  success  in  the  at- 
tempt. Through  thy  name,  by  virtue  of  thy  wis- 
dom directing  us,  thy  power  strengthening  us,  and 
working  for  us,  and  thy  promise  securing  success  to 
us,  we  shall,  we  wiil,  tread  them  under  that  rise  uji 
against  us. " 

4.  They  had  made  him  their  Joy  and  Praise; 
{v.  8.)  "  In  God  we  have  boasted,  in  him  we  do,  and 
will  boast,  eveiy  day,  and  all  the  day  long."  When 
their  enemies  boasted  of  their  strength  and  success, 
as  Sennacherib  and  Rabshakeh  hectored  Hezekiah, 
they  owned  they  had  nothing  to  boast  of,  in  answer 
thereunto,  but  their  relation  to  God,  and  their  in- 
terest in  him;  and  if  he  were  for  them,  they  could 
set  all  the  world  at  defiance.  Let  him  that  glories, 
glory  in  the  Lord,  and  let  that  for  ever  exclude  all 
other  boasting.  Let  those  that  trust  in  God,  make 
their  boast  in  him,  for  they  know  wliom  they  have 
trusted;  let  them  boast  in  him  all  the  day  long,  for 
it  is  a  subject  that  can  never  be  exhausted.  But  let 
them  withal  praise  his  name  for  ever;  if  they  have 
the  comfort  of  his  name,  let  them  give  unto  him  the 
glory  due  to  it. 

9.  But  thou  hast  cast  otf,  and  put  us  to 
shame ;  and  goest  not  forth  with  our  armies. 
1 0,  Thou  makest  us  to  turn  back  from  the 
enemy ;  and  they  which  hate  us  spoil  for 
themselves.  11.  Thou  hast  ^ven  us  like 
sheep  appointed  for  meat;  and  hast  scattered 
us  among  the  heathen.  12.  Thou  sellest 
thy  people  for  nought,  and  dost  not  increase 
thy  wealth  by  their  price.  1 3.  Thou  makest 
us  a  reproach  to  our  neighbours,  a  scorn  and 
a  derision  to  them  that  are  round  about  us. 
1 4.  Thou  makest  us  a  by-word  among  the 
heathen,  a  shaking  of  the  head  among  the 
people.  15.  My  confusion  is  continually 
before  me,  and  the  shame  of  my  face  hath 
covered  me,  16.  For  the  voice  of  him 'that 
reproacheth  and  blasphemeth ;  by  reason  of 
the  enemy  and  avenger. 

The  people  of  God  here  complain  to  him  of  the 
low  and  afflicted  condition  that  they  were  now  in, 
under  the  prevailing  power  of  their  enemies  and  op- 
pressors, which  was  the  more  grievous  to  them  be- 
cause they  were  now  trampled  upon,  who  had  al- 
ways been  used,  in  their  struggles  with  their  neigh- 
bours, to  win  the  day  and  get  the  upper  hand,  and  be- 
cause those  were  now  their  oppressors,  whom  they 
had  many  a  time  triumphed  over  and  made  tributa- 
ries; and  especially  because  they  had  boasted  in 
their  God,  with  great  assurance  that  he  would  still 
protect  and  prosper  them,  which  made  the  distress 
they  were  in,  and  the  disgrace  they  were  under,  the 
more  shameful.     Let  us  see  what  the  complaint  is. 

I.  That  they  wanted  the  usual  tokens  of  God's 
favour  to  them,  and  presence  with  them;  (y.  9.) 
*  Thou  hast  cast  off;  thou  seemest  to  have  cast  us 
off,  and  our  cause,  and  to  have  cast  off  thy  wonted 
care  of  us,  and  concern  for  us,  and  so  hast  put  us  to 
shame,  for  we  boasted  of  the  constancy  and  perpe- 
tuity of  thy  favour.  Our  armies  go  forth  as  usual, 
but  they  are  put  to  flight,  we  gain  no  ground,  but 
lose  what  we  have  gained,  for  thou  goest  not  forth 
with  them,  for,  if  thou  didst,  which  way  soever  they 


;j  turned,  they  would  prosper;  but  it  is  quite  contrary." 
j  Note,  (jod's  people,  when  they  are  cast  down,  are 
I  tempted  to  think  themselves  cast  off,  and  forsaken 
j  of  God;  hut  it  is  a  mistake.  Hath  God  cast  away 
\\  liis  fieofdc'^  God  forbid,  Rom.  xi.  1. 

IL  Tliat  they  were  put  to  the  worst  before  their 

j|  enemies  in  the  field  of  battle;  {v.  10.)  Thou  makest 

[j  us  to  turn  back  from  the  enemy,  as  Joshua  com- 

jj  plained    when   they   met   with    a  repulse    at   Ai; 

I  (J(  sh.  vii.   8.)  "  \\'e  are  dispirited,  and  have  lest 

!;  the  ancient  vah'ur  of  Israelites;  we  flee,  we  fall,  be- 

I!  fore  those  that  used  to  flee  and  fall  before  us;  and 

li  then  they  that  hate  us  have  the  plunder  of  our  camp, 

and  of  our  country;  they  spoil  fcr  themselves,  and 

reckon  all  their  own  that  they  can  lay  their  hands 

on.     Attempts  to  shake  off  the   Babylonish   yoke 

have  been  ineffectual,  and  we  have  rather  lost  ground 

by  them." 

in.  That  they  were  doomed  to  the  sword  and 
toca])tivity;  {v.  11.)  "  Thou  hast  given  us  like  shee/i 
afifjointed  for  meat.  They  make  no  more  scruple 
of  killing  an  Israelite  than  of  killing  a  sheep;  nay, 
like  the  butcher,  they  make  a  trade  of  it,  they  take 
a  pleasure  in  it,  as  a  hungry  man  in  his  meat;  and 
we  are  led  with  as  much  ease,  and  as  little  resistance, 
as  a  lamb  to  the  slaughter;  many  are  slain,  and  the 
rest  scattered  among  the  heathen,  continually  in- 
sulted by  their  malice,  or  in  danger  of  being  infected 
by  their  iniquities."  They  looked  upon  themselves 
as  bought  and  sold,  and  charged  it  upon  God,  Thou 
sellest  thy  people,  when  they  should  have  charged  it 
upon  their  own  sin;  For  your  iniquities  have  you  sold 
yourselves,  Isa.  1.  1.  However,  thus  far  was  right, 
that  they  looked  above  the  instruments  of  their  trou- 
ble, and  kept  their  eye  upon  God,  as  well  knowing 
that  their  worst  enemies  had  no  power  against 
them,  but  what  was  given  them  from  above;  they 
own  it  was  God  that  delivered  them  into  the  hands 
of  the  ungodly,  as  that  which  is  sold  is  delivered  to 
the  buyer.  Thou  sellest  them  for  nought,  and  dost 
not  increase  in  their  price;  so  it  may  be  read;  "Thou 
dost  not  sell  them  by  auction,  to  those  that  will  bid 
most  for  them,  but  in  haste,  to  those  that  will  bid 
first  for  them;  any  one  shall  have  them  that  will." 
Or,  as  we  read  it.  Thou  dost  not  increase  thy  wealth 
by  their  price;  intimating,  that  they  could  have  suf- 
fered this  contentedly,  if  they  had  been  sure  that  it 
would  have  redounded  to  the  glory  of  God,  and  that 
his  interest  might  have  been  some  way  served  by 
their  sufferings;  but  it  was  quite  contrary,  Israel's 
disgrace  turned  to  God's  dishonour;  so  that  he  was 
so  far  from  being  a  Gainer  in  his  glory  by  the  sale 
of  them,  that  it  should  seem  he  was  greatly  a  Loser 
by  it;  see  Isa.  lii.  5.  Ezek.  xxxvi.  20. 

IV.  That  they  were  loaded  with  contempt,  and 
all  possible  ignominy  was  put  upon  them.  In  this 
also  they  acknowledge  God,  "  Thou  makest  us  a 
reproach;  thou  bringest  those  calamities  upon  us 
which  occasion  the  reproach,  and  thou  permittest 
their  virulent  tongues  to  smite  us."  They  complain, 
1.  ThMt  they  were  ridiculed  and  bantered,  and  were 
looked  upon  as  the  most  contemptible  people  under 
the  Sim;  their  troubles  were  turned  to  their  re- 
proach, and  upon  the  account  of  them  they  were 
derided.  2.  That  their  neighbours,  those  about 
them,  from  whom  they  could  not  withdraw,  were 
most  abusive  to  them,  X'.  13.  3.  That  the  heathen, 
the  people  that  were  str^angers  to  the  commonwealth 
of  Israel,  and  aliens  to  the  covenants  of  promise, 
made  them  a  bv-word,  and  shook  the  head  at  them, 
as  triumphing  in  their  fall,  x'.  14.  4.  That  the  re- 
proach was  constant  and  incessant;  {v.  15.)  My 
confusion  is  continually  before  me.  The  church  in 
general,  the  psalmist  in  particular,  were  continually 
teased  and  vexed  with  the  insults  of  the  enemy.  To 
those  that  are  going  down,  every  one  cries,  "Down 
with  them."    5.  That  it  was  very  grievous,  and  in 


328 


PSALMS,  XLIV. 


a  manner  overwhelmed  him;  The  shame  of  7ny 
face  has  covered  7iie.  He  bhished  for  sin,  or  rather 
for  the  dishonour  done  to  God,  and  then  it  was  a 
holy  blushing.  6.  That  it  reflected  upon  Ciod  hini- 
selt;  the  reproach  which  the  enemy  and  the  aven- 
ger cast  upon  them,  was  downright  blasphemy 
against  Gcd,  v.  16.  and  2  Kings  xix.  3.  There 
was  therefore  strong  reason  to  believe  that  God 
would  appear  for  them.  As  there  is  no  trouble  more 
grievous  to  a  generous  and  ingenuous  mind  than  re- 
proach and  calumny,  so  there  is  none  more  grie\  ous 
to  a  holy  gracious  soul  than  blasphemy  and  dis- 
honour done  to  God. 

1 7.  All  this  is  come  upon  us ;  yet  have  we 
not  forgotten  thee,  neither  have  we  dealt 
falsely  in  thy  covenant.  1 8.  Our  heart  is 
not  turned  back,  neither  have  our  steps  de- 
clined from  thy  way;  19.  Though  thou 
hast  sore  broken  us  in  the  place  of  dragons, 
and  covered  us  with  the  shadow  of  death. 
20.  U  we  have  forgotten  the  name  of  our 
God,  or  stretched  out  our  hands  to  a  strange 
god;  21.  Shall  not  God  search  this  out? 
for  he  knoweth  the  secrets  of  the  heart.  22. 
Yea,  for  thy  sake  are  we  killed  all  the  day 
long ;  we  are  counted  as  sheep  for  the  slaugh- 
ter. 23.  Awake,  why  sleepest  thou,  O 
fjORD?  arise,  cast  ns  not  off  for  ever.  24. 
Wherefore  hidest  thou  thy  face,  and  forget- 
test  our  affliction  and  our  oppression  ?  25. 
For  our  soul  is  bowed  down  to  the  dust ;  our 
belly  cleaveth  unto  the  earth.  26.  Arise 
for  our  help,  and  redeem  us,  for  thy  mercies' 
sake. 

The  people  of  God,  being  greatly  afflicted  and 
oppressed,  here  apply  themselves  to  him;  whither 
else  should  they  go? 

I.  By  way  of  appeal,  concerning  their  integrity, 
which  he  only  is  an  infallible  Judge  of,  and  which 
he  will  certainly  be  the  Reward  of. 

Two  things  they  call  God  to  witness  to. 

1.  That  though  they  suffered  these  hard  things, 
yet  they  kept  close  to  God,  and  to  their  duty; 
(v.  17.)  "  ylii  this  is  come  ufion  us,  and  it  is  as  bad 
perliaps  as  iiad  can  be,  yrt  have  we  not  forgotten 
thee,  neither  cast  off  the  thoughts  of  thee,  nor  de- 
serted the  worship  of  thee;  for  though  we  cannot 
deny  but  that  we  have  dealt  foolishly,  yet  we  have 
not  dealt  foolishly  in  thy  covenant,  so  as  to  cast 
thee  off",  and  take  to  other  gods.  Tliough  idolaters 
were  our  conquerors,  we  did  not  therefore  entertain 
any  moi-e  favourable  thoughts  of  their  idols  and 
idolatries;  though  thou  hast  seemed  to  forsake  us, 
and  witlidraw  from  us,  yet  we  have  not  tlierefore 
f 'rsaken  thee."  The  trouble  they  had  been  long  in 
was  \erv  great;  "  We  have  been  sore-broken  in 
the  filace  of  dragons,  among  men  as  fierce,  and 
furious,  and  cruel,  as  dragons;  we  have  been 
covered  witli  the  sliadow  of  death,  we  have  been 
under  deep  melancholy,  and  ajiprelicnsive  of  no- 
ttiing  short  of  death;  we  h»v'e  been  wrapped  up  in 
obscurity,  and  buried  alive;  and  thou  hast  thus 
broken  us,  thou  hast  thus  covered  us;  {v.  19.)  yet 
we  have  not  harboured  any  hard  thoughts  of  tli'ee, 
nor  meditated  a  retreat  fi-om  thv  service;  though 
thou  hast  slain  us,  we  have  continued  to  trust  in 
thee;  our  heart  is  not  turned  back,  we  have  not  se- 
cretly withdrawn  our  affections  from  thee,  neither 
have  our  steps,  either  in  our  religious  worship,  or  in 


our  conversation,  declined  from  thy  wa_v,  (f.  IS.) 
the  way  which  thou  hast  appointed  us  to  "walk  in. 
When  the  heai-t  turns  back,  the  steps  will  soon  de- 
cline; for  it  is  the  evil  heart  of  unbelief  that  in- 
clines us  to  depart  from  God.  Is'ote,  We  may  the 
better  bear  cur  tioubles,  how  pressing  soever,  if  in 
them  we  still  hold  fast  our  integrity.  While  our 
troubles  do  not  drive  us  from  our  duty  to  God,  we 
should  not  suff"er  them  to  drive  us  from  our  comfort 
in  God;  for  he  will  not  leave  us,  if  we  do  not  leave 
him. 

For  the  proof  of  their  integrity,  they  take  God's 
omniscience  to  witness,  which  is  as  much  the  com- 
fort of  the  upright  in  heart,  as  it  is  the  terror  of  hy- 
pocrites; (x;.  20,  21.)  "  If  ive  have  forgotten  the 
name  of  our  God,  under  pretence  that  he  had  for- 
gotten us;  or,  in  our  distress,  have  stretched  out  our 
hands  to  a  strange  god,  as  more  likely  to  help  us, 
shall  not  God  search  this  out?  Shall  he  not  know  it 
more  fully  and  distinctly,  than  we  know  that  which 
we  have  with  the  greatest  care  and  diligence 
searched  out?  Shall  he  not  judge  it,  and  call  us  to  an 
account  for  it?"  Forgetting  God  was  a  heart  sin, 
and  stretching  out  the  hand  to  a  strange  god  was 
often  a  secret  sin,  Ezek.  viii.  12.  But  heart  sins  and 
secret  sins  are  known  to  God,  and  must  be  reckoned 
for;  for  he  knows  the  secrets  of  the  heart,  and  there- 
fore is  an  infallible  Judge  of  the  words  and  actions. 

2.  That  therefore  they  suff"ered  these  hard  things, 
because  they  kept  close  to  God  and  to  their  duty; 
(j).  22.)  "It  i^  for  thy  sake  that  we  are  killed  all 
the  day  long,  because  we  stand  related  to  thee,  are 
called  by  thy  name,  call  upon  thy  name,  and  will 
not  worship  other  gods."  In  this,  the  Spirit  of  pro- 
phecy had  reference  to  those  who  suffered,  even 
unto  death,  for  the  testimony  of  Christ,  to  whom  it 
is  applied,  Rom.  viii.  36.  So  many  were  killed,  and 
put  to  such  lingering  deaths,  that  they  were  in  the 
killing  all  the  day  long;  so  universally  was  this 
practised,  that,  when  a  man  became  a  Christian, 
he  reckoned  himself  as  a  sheefi  a/i/iointed  for  (he 
slaughter. 

II.  By  way  of  petition,  with  reference  to  their 
present  distress,  that  God  would,  in  his  own  due 
time,  work  deliverance  for  them.  Their  request  is 
very  importunate.  Awake,  arise,  xk  23.  Arise  for 
our  help,  redeem  us;  {v.  26.)  come  speedily  and 
powerfully  to  our  relief,  Ixxx.  2.  Stir  iifi  thy 
strength,  and  come  and  save  us.  They  complained, 
(x*.  12.)  that  God  had  sold  them;  here  they  pray, 
(v.  26.)  that  God  would  redeem  them,  for  there  is 
no  appealing  from  God,  but  by  appealing  to  him; 
if  he  sell  us,  it  is  not  any  one  else  that  can  redeem 
us;  the  same  hand  that  tears,  must  heal,  that 
smites,  must  bind  up,  Hos.  vi.  1.  They  conijjlained, 
(v.  9.)  Thou  hast  cast  us  off;  but  here  they  pray, 
\v.  23.)  "  Cast  us  not  off  for  ever;  let  us  not  be 
finally  forsaken  of  God.  The  expostulations  are 
very  moving;  IVhy  sleepest  thou?  v.  23.  He  that 
keeps  Israel  neither  slumbeis  nor  sleeps;  but,  when 
he  cloes  not  immediately  a])pe  ir  for  the  deli \  erance 
of  his  i)eople,  they  are  tempted  to  think  he  sleeps. 
The  expression  is  figurative,  as  (Ixxviii.  65.)  Then 
the  Lord  awaked  as  one  out  ofsler/i;  but  it  was  ap- 
plicable to  Christ  in  the  letter;  (Matth.  viii.  24.)  he 
was  asleep  when  his  disciples  were  in  a  storm,  and 
they  awoke  him,  saying,  Lord,  save  i/s,  we  perish. 
"  Wherefore  hidest  thou  thy  face,  that  we  may  not 
see  thee  and  the  light  of  thy  countenance?"  Or, 
*'  that  thou  mayest  not  see  us  and  our  distresses? 
Thou  forgettest  our  affliction  and  our  oppression, 
for  it  still  continues,  and  we  see  no  way  open  for  out 
deliverance." 

And  lastly,  The  pleas  are  very  proper;  not  their 
own  mei  it  and  righteousness,  though  they  had  the 
testimony  of  their  consciences  concerning  their 
integrity,  but  they  plead  the  poor  sinner's  picas. 


PSALMS,  XLV. 


329 


1.  Their  own  misery,  which  made  them  the  proper 
objects  of  the  divine  compassion;  {v.  25.)  "Our 
soul  is  bowed  down  to  the  dust,  under  prevailing 
grief  and  fear;  we  are  become  as  creeping  things, 
the  most  despicable  animals,  our  belly  cleaves  u7ito 
the  earth,  we  cannot  lift  up  ourselves,  neither  revive 
our  own  drooping  spirits,  nor  recover  ourselves  out 
of  our  low  and  sad  condition,  and  we  lie  exposed  to 
be  trodden  on  by  every  insulting  foe."  2.  God's 
mercy;  "  O  redeem  us  for  thy  mercy-sake;  we  de- 
pend upon  the  goodness  of  thy  nature,  which  is  the 
glory  of  thy  name,  (Exod.  xxxiv.  6.)  and  upon 
those  sure  mercies  of  David,  which  are  conveyed 
by  the  covenant  to  all  his  spiritual  seed." 

PSALM  XLV. 

This  psalm  is  an  illustrious  prophecy  of  Messiah  the 
Prince:  it  is  all  over  gospel,  and  points  at  him  only,  as  a 
Bridegroom  espousing  the  church  to  himself,  and  as  a  king 
ruling  in  it,  and  ruling  for  it.  It  is  probable  that  our 
Saviour  has  reference  to  this  psalm  when  he  compares 
the  kingdom  of  heaven,  more  than  once,  to  a  nuptial  so- 
lemnity, the  solemnity  of  a  royal  nuptial,  Malik,  xxii. 
2. — XXV.  1.  We  have  no  reason  to  think  it  has  any  re- 
ference to  Solomon's  marriage  with  Pharaoh's  daughter; 
if  I  thought  it  had  reference  to  any  other  than  the  mys- 
tical marriage  between  Christ  and  his  church,  I  would 
rather  apply  it  to  some  of  David's  marriages^  because 
he  was  a  man  of  war,  such  a  one  as  the  bridegroom 
here  is  described  to  be,  which  Solomon  was  not.  But  I 
take  it  to  be  purely  and  only  meant  of  Jesus  Christ;  of 
him  speaks  the  prophet  this,  of  him  and  of  no  other 
man;  and  to  him  (v.  6,  7. )  it  is  applied  in  the  New  Tes- 
tament, {//€6.  i.  8.)  nor  can  it  be  understood  of  any 
other.  The  preface  speaks  the  excellency  of  the  song, 
V.I.  The  psalm  speaks,  I.  Of  the  royal  Bridegroom, 
who  is  Christ.  1.  The  transcendent  excellency  of  his 
person,  v.  2.  2.  The  glory  of  his  victories,  v.  3.  .5.  3. 
The  righteousness  of  his  government,  v.  6,  7.  4.  The 
splendour  of  his  court,  v.  8,  9.  II.  Of  the  royal  bride, 
which  is  the  church.  I.  Her  consent  gained,  v.  10,  II. 
2.  The  nuptials  solemnized,  V.  12. .  15.  3.  The  issue  of 
this  marriage,  v.  16,  17.  In  singing  this  psalm,  our 
hearts  must  be  filled  with  high  thoughts  of  Christ,  with 
an  entire  submission  to,  and  satisfaction  in,  his  govern- 
ment, and  with  an  earnest  desire  of  the  enlarging  and 
perpetuating  of  his  church  in  the  world. 

To  the  chief  musician  ufion   Shoshannim,  for  the 
S071S  of  Korah,  Maschil.     A  song  of  loves. 

1.  IVTY  heart  is  inditing  a  good  matter :  I 
ItX  speak  of  the  things  which  I  have 
made  touching  the  King;  my  tongue  is  the 
pen  of  a  ready  writer.  2.  Thou  art  fairer 
than  the  children  of  men ;  grace  is  poured 
into  thy  Ups :  therefore  God  liath  blessed 
thee  for  ever.  3.  Gird  thy  sword  upon  thy 
thigh,  O  most  Mighty,  with  thy  glory  and 
thy  majesty.  4.  And  in  thy  majesty  ride 
prosperously,  because  of  truth,  and  meek- 
ness, and  righteousness;  and  thy  right  hand 
shall  teach  thee  terrible  things.  5.  Thine 
arrows  are  sharp  in  the  heart  of  the  King's 
enemies;  loherehy  the  people  fall  under  thee. 

Some  make  Shoshannim,  in  the  title,  to  signify  an 
instrument  of  six  strings;  others  take  in  its  primi- 
tive signification  for  lilies  or  roses,  which,  probiblv, 
were  strewed,  with  other  flowers,  at  nuptial  solem- 
nities; and  then  it  is  easily  applicable  to  Clirist, 
who  calls  himself  the  Rose  of  Sharon,  and  the  Lily 
of  the  vallies.  Cant.  ii.  1.  It  is  a  song  of  loves,  con- 
cerning the  holy  love  that  is  between  Christ  and  his 
church.  It  is  a  song  of  the  well-beloved,  the  vir- 
gins, the  companions  of  the  bride,  {v.  14. )  prepared 
to  be  sung  by  them;  the  virgin  comoany,  that  at- 

Vol.  III.— 2  T 


tend  the  Lamb  on  mount  Zion,  are  said  to  sing  a 
new  song.  Rev.  xiv.  3,  4. 

The  preface  {v.  1.)  speaks,  1.  The  dignity  of 
the  subject.  It  is  a  good  matter,  and  it  is  pity  that 
such  a  moving  art  as  poetry  should  e\'er  be  em- 
ployed about  a  bad  matter.  It  is  touching  the  King, 
King  Jesus,  and  his  kingdom  and  government. 
Note,  Those  that  speak  of  Christ,  speak  of  a  good 
matter,  no  subject  so  noble,  so  copious,  so  fruitful, 
so  profitable,  and  so  well-becoming  us;  it  is  a  shame 
that  this  good  matter  is  not  more  the  matter  of  our 
discourse.  2.  The  excellency  of  the  management; 
this  song  was  a  confession  with  the  mouth,  of  faith 
in  the  heart,  concerning  Christ  and  his  church. 
(1.)  The  matter  was  Avell  digested,  as  it  well  de- 
served; Aly  heart  is  inditing  it;  which,  perhaps,  is 
meant  of  that  Spirit  of  prophecy  that  dictated  the 
psalm  to  David;  that  Spirit  of  Christ  which  was  in 
the  prophets,  1  Pet.  i.  11.  But  it  is  applicable  to  his 
devout  meditations  and  affections  in  his  heart,  out 
of  the  abundance  of  which  his  mouth  spake.  Things 
concerning  Christ  ought  to  be  thought  of  by  us  with 
all  possible  seriousness,  with  fixedness  of  thought, 
and  a  fire  of  holy  love;  especially  when  we  are  to 
speak  of  those  things.  We  then  speak  best  of 
Christ  and  divine  things,  when  we  speak,  from  the 
heart,  that  which  has  warmed  and  affected  us;  and 
we  should  never  be  rash  in  speaking  of  the  things 
of  Christ,  but  weigh  well  beforehand  what  we  have 
to  say,  lest  we  speak  amiss.  See  Eccl.  v.  2.  (2.) 
It  was  well  expressed;  /  will  sfieak  of  the  things 
•which  I  have  made.  He  would  express  himself, 
[1.]  With  all  possible  clearness,  as  one  that  did 
himself  understand,  and  was  affected  with,  the 
things  he  spake  of.  Not,  "  I  will  speak  the  things 
I  have  heard  from  others,"  that  is  speaking  by 
rote;  but,  "the  things  which  I  have  myself  stu- 
died." Note,  What  God  has  wrought  in  our  souls, 
as  well  as  what  he  has  wrought  /or  them,  we  must 
declare  to  others,  Ixvi.  16.  [2.]  With  all  possible 
cheerfulness,  freedom,  and  fluency;  "  My  tongue  is 
as  the  fien  of  a  ready  writer,  guided  by  my  heart  in 
every  woid,  as  the  pen  is  by  the  hand."  We  call 
the  prophets  the  penmen  of  scripture,  whereas 
really  they  were  but  the  fien.  The  tongue  of  the 
most  subtle  disputant,  and  the  most  eloquent  orator, 
is  but  the  pen  with  which  God  writes  what  he 
pleases.  Wiiy  should  we  quarrel  with  the  pen,  if 
bitter  things  be  written  against  us;  or  idolize  the 
pen,  if  it  write  in  our  favour?  David  not  only  spake 
what  he  tliought  of  Christ,  but  wrote  it,  that  it 
might  spread  tlie  further,  and  hist  the  longer.  His 
tongue  was  as  the  pen  of  a  ready  writer,  that  lets 
nothing  slip.  Wlien  the  heart  is  inditing  a  good 
matter,  it  is  pity  but  the  tongue  should  be  as  the  pen 
of  a  ready  writer,  to  leave  it  upon  record. 

In  these  verses,  the  Lord  Jesus  is  represented, 
I.  As  most  beautiful  and  amiable  in  himself.  It 
is  a  marriage  song;  and  therefore  the  transcendent 
excellencies  of  Christ  are  represented  by  the 
beauty  of  the  royal  Bridegroom;  {v.  2.)  Thou  art 
fairer  than  the  children  of  men,  than  any  of  them. 
He  proposed  (t-.  1.)  to  speak  of  the  King,  but  im- 
mediately directs  his  speech  to  him.  They  that 
h  ive  an  admiration  and  affection  for  Christ,  love  to 
go  to  him  and  tell  him  so.  Thus  we  must  profess 
our  faith,  that  we  see  his  beauty,  and  our  love,  that 
we  are  pleased  with  it;  Thou  art  fair,  thou  art 
fairer  than  the  children  of  men.  Note,  Jesus 
Christ  is  in  himself,  and  in  the  eyes  of  all  believers, 
more  amiable  and  lovely  than  the  children  of  men. 
The  beauties  of  the  Lord  Jesus,  as  God,  as  Media- 
tor, far  surpass  those  of  human  nature  in  general, 
and  those  which  the  most  amiable  and  excellent  of  the 
children  of  men  are  endowed  with;  there  is  more  in 
Christ  to  engage  our  lo\  e,  than  there  is  or  can  he  in 
any  creature.  Our  Beloved  is  more  than  another  be- 


330 


PSALMS,  XLV. 


loved.  The  beauties  of  this  lower  world,  and  its 
charms,  are  in  danger  of  drawing  away  our  hearts 
from  Christ,  and  therefore  we  are  concerned  to  un- 
derstand how  much  he  excels  them  all,  and  how 
much  more  worthy  he  is  of  our  love. 

II.  As  the  great  Favourite  of  heaven.  He  is 
fairer  than  the  children  of  men,  for  God  has  done 
more  for  him  tlian  for  any  of  the  children  of  men, 
and  all  his  kindness  to  the  children  of  men  is  for 
his  sake,  and  passes  tlirough  his  hands,  through  his 
mouth.  1.  He  has  grace,  and  he  has  it  for  us; 
grace  is  poured  into  thy  ti/is.  By  his  word,  his 
promise,  his  gospel,  the  good  will  of  (lod  is  made 
known  to  us,  and  the  good  vjorkofGod  is  begun  and 
carried  on  in  us.  He  received  all  grace  from  God, 
all  the  endowments  that  were  requisite  to  qualify 
him  for  his  work  and  office  as  Mediator,  that  from 
his  fulness  we  might  receive,  John  i.  16.  It  was 
not  only  poured  into  his  heart,  for  his  own  strength 
and  encouragement,  but  poured  into  his  lips,  that 
by  the  words  of  his  mouth  in  general,  and  the 
kisses  of  his  mouth  to  particular  believers,  he  might 
communicate  both  holiness  and  comfort.  From  this 
grace,  poured  into  his  lips,  proceeded  those  gracious 
words  which  all  admired,  Luke  iv.  22.  The  gos- 
gel  of  grace  is  poured  into  his  lips,  for  it  began  to  be 
spoken  by  the  Lord,  and  from  him  we  receive  it, 
he  has  the  words  of  eternal  life.  The  spirit  of  pro- 
phecy is  put  into  thy  lips;  so  the  Chaldee.  2.  He 
has  the  blessing,  and  he  has  it  for  us.  "There- 
tore,  because  thou  art  the  great  Trustee  of  divine 
grace,  for  the  use  and  benefit  of  the  children  of 
men,  therefore  God  has  blessed  thee  for  ever,  has 
made  thee  an  everlasting  Blessing,  so  as  that  in 
thee  all  the  nations  of  the  earth  shall  be  blessed." 
Where  God  gives  his  grace,  he  will  give  his 
blessing;  we  are  blessed  with  spiritual  blessings 
in  Christ  Jesus,  Eph.  i.  3. 

III.  As  victorious  over  all  his  enemies.  The 
royal  Bridegroom  is  a  man  of  war,  and  his  nuptials 
do  not  excuse  him  from  the  field  of  battle,  (as  was 
allowed  by  the  law,  Deut.  xxiv.  5.)  nay,  they  bring 
him  to  the  field  of  battle,  for  he  is  to  rescue  his 
spouse  by  dint  of  sword  out  of  her  captivity;  to  con- 
quer her,  and  to  conquer  for  her,  and  then  to  marry 
her.     Now  we  have  here, 

1.  His  prejiarations  for  war;  {v.  5.)  Gird  thy 
sword  ufion  thy  thigh,  0  most  Mighty.  The  word 
of  God  is  the  sword  of  the  Spirit;  by  the  promises 
of  that  word,  and  the  grace  contained  in  those 
promises,  souls  are  made  willing  to  submit  to  Jesus 
Christ,  and  become  his  loyal  subjects;  by  the 
threatenings  of  that  word,  and  the  judgments  exe- 
cuted according  to  them,  those  that  stand  it  out 
against  Christ,  will,  in  due  time,  be  brought  down 
and  ruined.  By  the  gospel  of  Christ  many  Jews  and 
Gentiles  were  converted,  and,  at  length,  the  Jew- 
ish nation  was  destroyed,  accoi'ding  to  the  predic- 
tions of  it,  for  their  implacable  enmity  to  it;  and 
paganism  was  quite  abolished.  The  swoixl  here 
girt  on  Christ's  thigh,  is  the  same  which  is  said  to 
proceed  out  of  his  mouth,  Rev.  xix.  15.  When  the 
gospel  was  sent  forth  to  be  preached  to  all  nations, 
then  our  Redeemer  girded  his  sword  upon  his  thigh. 

2.  His  expedition  to  this  holy  war;  Ne  goes  forth 
with  his  gloru  and  his  majesty,  as  a  great  king 
takes  the  field  with  abundance  of  pomp  and  mag- 
nificence; his  sword,  his  glory,  ana  majesty.  In  his 
gospel  he  uppears  transcendently  great  and  excel- 
lent, bright  and  blessed,  in  the  honour  and  majesty 
•which  the  Father  has  laid  upon  him.  Christ,  both 
in  his  person  and  in  his  gospel,  had  nothing  of  ex- 
ternal glory  or  majesty,  nothing  to  charm  men,  for 
he  had  no  form  nor  comeliness,  nothing  to  awe  men, 
for  he  took  ufxon  him  the  form  of  a  sen^ant;  it  was  all 
spiritual  glory,  spiritual  majesty.  There  is  so  much 
grace,  and  therefore  glory,  in  that  word,  He  that 


believes  shall  be  saved;  so  much  terror,  and  there 
fore  majesty,  in  that  word,  He  that  believes  not, 
shall  be  damned;  that  we  may  well  say,  in  the 
chariot  of  that  gospel,  which  these  words  are  the 
sum  of,  the  Redeemer  rides  forth  in  glory  and  ma 
jesty.  hi  thy  majesty  ride  prosperously,  v.  4. 
Prosper  thou;  ride  thou;  this  speaks  the  promise 
of  his  Father,  that  he  should  prosper  according  to 
the  good  pleasure  of  the  Lord;  that  he  should  di- 
vide the  spoil  with  the  strong,  in  recompense  of  his 
sufferings.  Those  cannot  but  prosper  to  whom 
God  says.  Prosper,  Isa.  lii.  10* -12.  And  it  denotes 
the  good  wishes  of  his  friends,  praying  that  he  may 
prosper  in  the  con\  ersion  of  souls  to  him,  and  the 
destruction  of  all  the  powei's  of  darkness  that  rebel 
against  him:  7'hy  kingdom  come;  Go  on  and  prosper. 

3.  The  glorious  cause  in  which  he  is  engaged; 
because  of  truth,  and  meekness,  and  righteousness, 
which  were,  in  a  manner,  sunk  and  lost  among  men, 
and  which  Christ  c;une  to  retrieve  and  rescue. 
(1.)  The  gospel  itself  is  truth,  meekness,  and  righ- 
teousness, it  conmiands  by  the  power  of  tnith  and 
righteousness;  for  Christianity  has  these,  incontes- 
tably,  on  its  side,  and  yet  it  is  to  be  promoted  by 
meekness  and  gentleness,  1  Cor.  iv.  12,  13.  2  Tim. 
ii.  25.  (2.)  Christ  appears  in  it,  in  his  truth,  meek- 
ness, and  righteousjiess,  and  these  are  his  glory  and 
majesty,  and  because  of  these  he  shall  prosper. 
Men  are  brought  to  believe  on  him  because  he  is 
true,  to  learn  of  him  because  he  is  meek;  (Matth. 
xi.  29. )  the  gentleness  of  Christ  is  of  mighty  force, 
2  Cor.  x.  1.  Men  are  brought  to  submit  to  him 
because  he  is  righteous,  and  rules  with  equity. 
(3.)  The  gospel,  as  far  as  it  prevails  with  men,  sets 
up  in  their  hearts  truth,  meekness,  and  righteous- 
ness, rectifies  their  mistakes  by  the  light  of  truth, 
controls  their  passions  by  the  power  of  meekness, 
and  governs  their  hearts  and  lives  by  the  laws  of 
righteousness.  Christ  came,  by  setting  up  his  king- 
dom among  men,  to  restore  those  glories  to  a  dege- 
nerate world,  and  to  maintain  the  cause  of  those  just 
and  rightful  rulers  under  him,  that  by  error,  ma- 
lice, and  iniquity,  had  been  deposed. 

4.  The  success  of  his  expedition;  "Thy  right 
hand  shall  teach  thee  terrible  things;  thou  shalt  ex- 
perience a  wonderful  divine  power  going  along  with 
thy  gospel,  to  make  it  victorious;  and  the  effects  of 
it  will  be  terrible  things. "  (1. )  In  order  to  the  con- 
version and  reduction  of  souls  to  him,  there  are  ter- 
rible things  to  be  done;  the  heart  must  be  pricked, 
conscience  must  be  startled,  and  the  terrors  of 
the  Lord  must  make  way  for  his  consolations;  this 
is  done  by  the  right  hand  of  Christ.  The  Com- 
forter shall  continue,  John  xvi.  8.  (2.)  In  the  con- 
quest of  the  gates  of  hell,  and  its  supporters,  in  the 
destruction  of  Judaism  and  Paganism,  terrible  things 
will  be  done,  which  will  make  men's  hearts  fail 
them  for  fear,  (Luke  xxi.  26.)  and  great  men  and 
chief  captains  call  to  the  rocks  and  mountains  to  fall 
on  them,  Rev.  vi.  15.  The  next  verse  describes 
these  terrible  things;  {v.  5.)  Thine  arrows  ate 
sharp  in  the  heart  of  the  king's  enemies.  [1.  ]  Those 
that  were  by  nature  enemies  are  thus  wounded,  in 
order  to  their  being  reduced  and  reconciled.  Con- 
victions are  like  the  arrows  of  the  bow,  which  are 
sharp  in  the  heart  on  which  they  fasten,  and  bring 
people  to  fall  under  Christ,  in  subjection  to  his  laws 
and  government.  They  that  thus  fall  on  this  stone 
shall  be  broken,  Matth.  xxi.  44.  [2.]  Those  that 
persist  in  their  enmity  are  thus  wounded,  in  order 
to  their  being  mined.  The  arrows  of  God's  terrors 
are  sharp  in  their  hearts,  whereby  they  shall  fall 
under  him,  so  as  to  be  made  his  footstool,  ex.  1. 
Those  that  would  not  have  him  to  reign  over  them 
shall  be  brought  forth  and  slain  before  him;  (Luke 
xix.  27.)  those  that  would  not  submit  to  his  golden 
sceptre  shall  be  broken  to  pieces  by  his  iron  rod 


PSALMS,  XLV. 


331 


6.  Thy  throne,  O  God,  is  for  ever  and 
over:  the  sceptre  of  thy  kingdom  is  a  right 
sceptre.  7.  Thou  lovest  righteousness,  and 
hatest  wickedness:  therefore  God,  thy  God, 
hath  anointed  thee  with  tlie  oil  of  gladness 
above  thy  fellows.  8.  All  thy  garments 
smell  of  myrrh,  and  aloes,  and  cassia,  out  of 
the  ivory  palaces,  whereby  they  have  made 
thee  glad.  9.  Kings'  daughters  were  among 
thy  honourable  women :  upon  thy  right 
hand  did  stand  the  queen  in  gold  of  Ophir. 

We  have  here  the  royal  Bridegroom  filling  his 
throne  with  judgment,  and  keeping  his  court  with 
splendour. 

I.  He  here  fills  his  throne  with  judgment.  It  is 
God  the  Father  that  says  to  the  Son  here,  Thy 
throne,  O  God,  is  for  ever  and  ever;  as  appears 
Heb.  i.  8,  9.  where  this  is  quoted  to  prove  that  he 
is  God,  and  has  a  more  excellent  name  than  the 
angels.  The  Mediator  is  God,  else  he  had  neither 
been  able  to  do  the  Mediator's  work,  nor  fit  to  wear 
the  Mediator's  crown.  Concerning  his  govern- 
ment, observe, 

1.  The  eternity  of  it;  it  is ybr  ever  and  ever.  It 
shall  continue  on  earth  throughout  all  the  ages  of 
time,  in  despite  of  all  the  opposition  of  the  gates  of 
hell ;  and,  in  the  blessed  fruits  and  consequences  of 
if,  it  shall  last  as  long  as  the  days  of  heaven,  and 
run  parallel  with  the  line  of  eternity  itself.  Per- 
haps, even  then  the  glory  of  the  Redeemer,  and 
the  blessedness  of  the  redeemed,  shall  be  in  a  con- 
tinual infinite  progression;  for  it  is  promised,  that 
not  only  of  his  government,  but  of  the  increase  of 
his  government  and  peace,  there  shall  be  no  end; 
(Isa.  ix.  7.)  even  then  when  the  kingdom  shall  be 
delivered  up.  to  God,  even  the  Father,  (1  Cor. 
XV.  24.)  the  throne  of  the  Redeemer  will  continue. 

2.  The  equity  of  it;  The  scefitre  of  thy  kingdom, 
the  administration  of  thy  government  is  right,  ex- 
actly according  to  the  eternal  counsel  and  will  of 
God,  which  is  the  eternal  rule  and  reason  of  good 
and  evil.  Whatever  Christ  does,  he  does  none  of 
his  subjects  any  wrong,  but  rights  those  that  do 
suifer  wrong;  He  loves  righteousness  and  hates 
wickedness,  v.  7.  He  himself  loves  to  do  righteous- 
ness, and  hates  to  do  wickedness:  and  he  loves 
those  that  do  righteousness,  and  hates  those  that 
do  wickedness:  by  the  holiness  of  his  life,  the  merit 
of  his  death,  and  the  great  design  of  his  gospel,  he 
has  made  it  to  appear  that  he  loves  righteousness, 
(for,  by  his  example,  his  satisfaction,  and  his  pre- 
cepts, he  has  brought  in  an  everlasting  righteous- 
ness,) and  that  he  hates  wickedness,  for  never  did 
God's  hatred  of  sin  appear  so  as  it  did  in  the  suffer- 
ings of  Christ. 

3.  The  establishment  and  elevation  of  it;  There- 
fore God,  even  thy  God,  (Christ,  as  Mediator, 
called  God  his  God,  (John  xx.  17.)  as  commissioned 
by  him,  and  the  Head  of  those  that  are  taken  into 
covenant  with  him,)  he  has  anointed  thee  with  the 
oil  of  gladness;  therefore,  that  is,  (1.)  "In  order  to 
this  righteous  government  of  thine,  God  has  given 
thee  his  Spirit,  that  divine  unction,  to  qualify  thee 
for  thine  undertaking,"  Isa.  Ixi.  1.  The  S/i'irit  of 
the  Lord  is  ufion  me,  because  he  has  anointed  me. 
What  God  called  him  to  he  fitted  him  for,  Isa. 
xi.  2.  The  Spirit  is  called  the  oil  of  gladness,  be- 
cause of  the  delight  wherewith  Christ  was  filled,  in 
carrving  on  his  undertaking.  He  was  anointed  with 
the  Spirit  above  all  his  fellows,  above  all  those  that 
were  anointed,  whether  priests  or  kings.  (2.)  "In 
recompense' of  what  thou  hast  done  and  suffered 


for  the  advancement  of  righteousness,  and  the  de 
struction  of  sin,  God  has  anointed  thee  with  the  oil 
of  gladness,  has  brought  thee  to  all  the  honours  and 
allthe  joys  of  thine  exalted  state;"  because  he  hum- 
bled himself,  God  has  highly  exalted  him,  Phil, 
ii.  8,  9.  His  anointing  him,  denotes  the  power  and 
glory  to  which  he  is  exalted;  he  is  invested  in  all 
the  dignities  and  authorities  of  the  Messiah;  and  his 
anointing  him  with  the  oil  of  gladness,  denotes  the 
joy  that  was  set  before  him,  (so  his  exaltation  is  ex- 
pressed, Heb.  xii.  2. )  both  in  the  light  of  his  Fa- 
therms  countenance,  (Acts  ii.  28.)  and  in  the  success 
of  his  undertaking,  which  he  shall  see,  a?id  be  sa- 
tisfied, Isa.  liii.  11.  This  he  is  anointed  with  above 
all  his  fellows,  abo\  e  all  believers,  who  are  his  bre- 
thren, and  who  partake  of  the  anointing;  they  by 
measure,  he  without  measure.  But  the  apostle 
brings  it,  to  prove  his  pre-eminence  above  the  an- 
gels, Heb.  i.  4,  9.  The  salvation  of  sinners  is  the 
joy  of  angels,  (Luke  xv.  10.)  but  much  more  of  the 
Son. 

II.  He  keeps  his  court  with  splendour  and  mag- 
nificence. 

1.  His  robes  of  state,  wherein  he  appears,  are 
taken  notice  of,  not  for  their  pomp,  which  might 
strike  an  awe  upon  the  spectator,  but  their  pleasant- 
ness, and  the  gratefulness  of  the  odours  with  which 
they  were  perfumed;  (x-.  8.)  They  smell  of  myrrh, 
aloes,  and  cassia;  of  these  was  compounded  the  oil 
of  gladness,  with  which  he  and  his  garments  were 
anointed:  these  were  some  of  the  ingredients  of  the 
holy  anointing  oil  which  God  appointed,  the  like  to 
which  was  not  to  be  made  up  for  any  common  use, 
(Exod.  XXX.  23,  24.)  which  was  typical  of  the  unc- 
tion of  the  Spirit,  which  Christ,  the  great  High- 
Priest  of  our  profession,  received,  and  to  which 
therefore  there  seems  to  be  a  reference.  It  is  the 
savour  of  these  good  ointments,  his  graces  and  com- 
forts, that  draw  souls  to  him,  (Cant.  i.  3,  4.)  and 
makes  him  precious  to  believers,  1  Pet.  ii.  7. 

2.  His  royal  palaces  are  said  to  be  ivory  ones,  such 
as  were  then  reckoned  nnost  magnificent.  We  read 
of  an  ivory  house  that  Ahab  made,  1  Kings  xxii.  39. 
The  mansions  of  light  above  are  the  ivory  palaces, 
whence  all  the  joys  both  of  Christ  and  believers 
come,  and  where  they  will  be  for  ever  in  perfec- 
tion; for  by  them  he  is  made  glad,  and  all  that  are 
his  with  him;  for  they  shall  enter  into  the  joy  of 
their  Lord. 

3.  The  beauties  of  his  court  shine  very  bright. 
In  public  appearances  at  court,  when  the  pomp  of 
it  is  showed,  nothing  is  supposed  to  contribute  so 
much  to  it  as  the  splendour  of  the  ladies,  which  is 
alluded  to  here,  v.  9. 

(1.)  Particular  believers  are  here  compared  to 
the  ladies  at  court,  richly  dressed  in  honour  of  the 
sovereign;  Kings'  daughters  are  among  thy  honour- 
able women,  wliose  looks  and  mien,  and  ornaments, 
we  may  suppose,  by  the  height  of  their  extraction, 
to  excel  all  others.  All  true  believers  are  born 
from  ab')ve;  they  are  the  children  of  the  King  of 
kings,  these  attend  the  throne  of  the  Lord  Jesus 
daily  with  their  prayers  and  praises,  which  is  really 
their  honour,  and  he  is  pleased  to  reckon  it  his. 
The  numbering  of  kings'  daughters  among  his  ho- 
nourable women,  or  maids  of  honour,  intimates  that 
the  kings,  whose  daughters  they  were,  should  be 
tributaries  to  him,  and  dependants  on  hllfe,  and 
would  therefore  think  it  a  preferment  to  their 
daughters  to  attend  him. 

(2.)  The  church  in  general,  constituted  of  these 
particular  believers,  is  here  compared  to  the  queen 
herself;  the  queen-consort,  whom,  by  an  everlasting 
covenant,  he  hath  betrothed  to  himself;  she  stands 
at  his  right  hand,  near  to  him,  and  receiving  honour 
from  him,  in  the  richest  array,  in  gold  of  Ophir^  in 


332 


PSALMS,  XLV. 


robes  woven  with  gold  thread,  or  with  a  gold  chain, 
and  other  ornaments  of  gold.  This  is  the  bride,  the 
Lamh^s  wife,  whose  graces,  which  are  her  orna- 
ments, are  compared  to  Jine  linen,  clean  and  white, 
(Rev.  xix.  8.)  for  their  purityj  here  to  gold  of 
O/ihir,  for  their  costliness;  for  as  we  owe  our  re- 
demption, so  we  owe  our  adorning,  not  to  corruptible 
things,  but  to  the  firecious  blood  of  the  Son  of  God. 

10.  Hearken,  O  daughter,  and  consider, 
and  incline  tliine  ear ;  forget  also  thine  own 
people,  and  thy  father's  house ;  1 1 .  So 
shall  the  King  greatly  desire  thy  beauty;  for 
he  wthy  Lord,  and  worship  thou  him.  12. 
And  the  daughter  of  Tyre  ahall  he  there  with 
a  gift ;  even  the  rich  among  the  people  shall 
entreat  thy  favour.  1 3.  The  King's  daugh- 
ter is  all  glorious  within ;  her  clothing  is  of 
wrought  gold.  14.  She  shall  be  brought 
unto  the  King  in  raiment  of  needle-work : 
the  virgins  her  companions  that  follow  her 
shall  be  brought  unto  thee.  15.  With  glad- 
ness and  rejoicing  shall  they  be  brought: 
they  shall  enter  into  the  King's  palace.  16. 
Instead  of  thy  fathers  shall  be  thy  children, 
whom  thou  mayest  make  princes  in  all  the 
earth.  17.  T  will  make  thy  name  to  be  re- 
membered in  all  generations;  therefore  shall 
the  people  praise  thee  for  ever  and  ever. 

This  latter  part  of  the  psalm  is  addressed  to  the 
royal  bride,  standing  on  the  right  hand  of  the  roval 
Bridegroom.  God,  who  said  to  tlie  Son,  Thy  throne 
is  for  ever  and  ever,  says  this  to  the  church,  whom, 
upon  the  account  of  lier  espousals  to  the  Son,  he  here 
calls  \\\^  daughter. 

I.  He  tells  her  of  the  duties  expected  from  her, 
which  ought  to  be  considered  by  all  those  that  come 
into  relation  to  the  Lord  Jesus;  "  Hearken  there- 
fore, and  consider  this,  and  incline  thine  ear;  submit 
to  those  conditions  of  thine  espousals,  and  bring  thy 
will  to  comply  with  them."     This  is  the  method  of 

;)rofiting  by  the  word  of  (iod;  He  that  has  ears,  let 
lim  hear,  let  him  hearken  diligently;  he  that  heark- 
ens, let  him  consider  and  weigh  it  duly;  he  that 
considers,  let  him  incline  and  yield  to  the  foice  of 
what  is  laid  before  him.  And  what  is  it  that  is  here 
required? 

1.  She  must  renounce  all  others;  "  Forget  thine 
own  fieofile  and  thy  father^ s  house,  according  to  the 
law  of  marriage.  Retain  not  the  affection  thou  hast 
had  for  them,  nor  covet  to  return  to  them  again; 
banish  all  such  remembrance,  not  only  of  thv  people 
that  were  dear  to  thee,  but  of  thy  father's  house 
that  were  dearer,  as  may  incline  thee  to  look  back, 
as  Lot's  wife  to  Sodom."  When  Abraham,  in  obe- 
dience to  God's  call,  had  quitted  his  native  soil,  he 
was  not  so  much  as  mindful  of  the  country  whence 
he  came  out.  This  shows,  (1.)  How  necessary  it 
was  for  those  who  were  converted  from  Judaism  or 
Paganism  to  the  faith  of  Christ,  wholly  to  cast  out 
the  old  leaven,  and  not  to  bring  into  their  Christi  m 
profession,  either  the  Jewish  ceremonies,  or  the 
heathei?  idolatries,  for  these  would  miike  such  a 
mongrel  religion  in  Christianity  as  the  Samaritans 
had.  (2.)  How  necessary  it  is  for  us  all,  when  we 
give  up  our  names  to  Jesus  Christ,  to  hate  father 
snd  mother,  and  all  that  is  dear  to  us  in  this  world, 
in  comparison,  to  love  them  less  than  Christ  and 
his  honour,  and  our  interest  in  him,  Luke  xiv.  26. 

Here  is  good  encouragement  given  to  the  royal 
bride,  thus  entirely  to  break  off  from  her  former 


alliances;  So  shall  the  king  greatly  desire  thy 
beauty;  which  intimates  that  the  mixing  of  her  old 
rites  and  customs,  whether  Jewish  or  Gentile,  with 
her  religion,  would  blemish  her  beauty,  and  would 
hazard  her  interest  in  the  affections  of  the  royal 
Bridegroom;  but  that  if  she  entirely  conform  to  his 
will,  he  would  delight  in  her;  the  beauty  of  holi- 
ness, both  on  the  church,  and  on  particular  be- 
lievers, is,  in  the  sight  of  Christ,  of  great  price  and 
very  amiable.  Where  that  is,  he  says.  This  is  my 
rest  for  ever,  here  will  I  dwell,  for  I  have  desired 
it.  Among  the  golden  candlesticks  he  walks  with 
pleasure.  Rev.  ii.  1. 

2.  She  must  reverence  him,  must  love,  honour, 
and  obey  him:  He  is  thy  Lord,  and  worshi/i  thou 
him.  The  church  is  to  be  subject  to  Christ,  as  the 
wife  to  the  husband,  (Eph.  v.  24.)  to  call  him  Lord, 
as  Sarah  called  Abraham,  and  to  obey  him,  (1  Pet. 
iii.  6.)  and  so  not  only  to  submit  to  his  government, 
but  to  give  him  divine  honours;  we  must  worship 
him  as  God,  and  our  Lord;  for  this  is  the  will  of 
God,  that  all  men  should  honour  the  Son,  even  as 
they  honour  the  Father;  nay,  in  so  doing,  it  is  reck- 
oned that  they  honour  the  Father;  if  we  confess 
that  Christ  is  Lord,  and  pay  our  homage  to  him  ac- 
cordingly, it  is  to  the  glory  of  God  the  Father, 
Phil.  ii.   11. 

n.  He  tells  her  of  the  honours  designed  for  her. 

1.  Great  court  should  be  made  to  her,  and  rich 
presents  brought  her;  {v.  12.)  "  The  daughter  of 
Tyre,"  a  rich  and  splendid  city,  "  the  daughter  of 
the  King  of  Tyre  shall  be  there  with  a  gift;  ever)' 
royal  family  round  about  shall  send  a  branch  as  a 
representative  of  the  whole,  to  seek  thy  favour,  and 
to  make  an  interest  in  thee;  even  the  rich  among 
the  fieo/ile,  whose  wealth  might  be  thought  to  dis- 
charge them  from  dependence  at  court,  even  they 
shall  entreat  thy  favour,  for  his  sake,  to  whom  thou 
art  espoused,  that  by  thee  they  may  make  him  their 
Friend;"  the  Jews,  the  pretending  Jews,  who  are 
rich  to  a  pro\  erb,  (as  rich  as  a  Jew,)  shall  come  and 
worship  before  the  church's  feet  in  the  Philadel- 
phian  period,  and  shall  know  that  Christ  has  loved 
her.  Rev.  iii.  9.  When  the  Gentiles,  being  con- 
verted to  the  faith  of  Christ,  join  themselves  to  the 
church,  they  then  come  with  a  gift,  2  Cor.  viii.  5. 
Rom.  XV.  16.  When  with  themselves  they  devote 
all  they  have  to  the  honour  of  Christ,  and  the  ser- 
vice of  his  kingdom,  they  then  come  with  a  gift. 

2.  She  shall  be  very  splendid,  and  highly  es- 
teemed in  the  eyes  of  all,  (1.)  For  her  personal 
qualifications,  the  endowments  of  her  mind,  which 
every  one  shall  admire;  (v.  13.)  The  king's  daugh- 
ter is  all  glorious  within.  Note,  The  glory  of  the 
church  is  spiritual  glory,  and  that  is  indeed  all 
glory;  it  is  the  glory  cf  the  soul,  and  that  is  the  man; 
it  is  glory  in  God's  sight,  and  it  is  an  earnest  of  eter- 
nal glory.  The  glory  of  the  saints  falls  not  within 
the  \  iew  of  a  carnal  eye;  as  their  life,  so  their  glory, 
is  hid  with  Christ  in  God,  neither  can  the  natural 
man  know  it,  for  it  is  spiritually  discerned;  but 
those  who  do  so  discern  it,  highly  value  it.  Let  us 
see  here  what  is  that  true  glory  which  we  should  be 
ambitious  of,  not  that  which  makes  a  fair  show  in 
the  Jiesh,  but  which  is  in  the  hidden  man  of  the 
heart,  in  that  which  isnot  corrufitible,  (1  Pet.  iii.  4.) 
whose  praise  is  not  of  men,  but  of  God,  Rom.  ii.  29. 
(2.)  For  her  rich  apparel;  though  all  her  glory  is 
within,  that  for  which  she  is  truly  valuable,  yet  her 
clothing  also  is  of  wrought  gold;  the  conversation 
of  Christians,  in  which  they  appear  in  the  world, 
must  be  enriched  with  good  works,  not  gay  and 
gaudv  ones,  like  paint  and  flourish,  but  substanti- 
ally good,  like  gold;  and  it  must  be  accurate  and 
exact,  like  wrought  gold,  which  is  worked  with  ? 
great  deal  of  care  and  caution. 


PSAL.AIS,  XIM 


333 


3.  Her  nuptials  shall  be  celebrated  with  a  great  deal 
of  honour  and  joy;  (v.  14,  15.)  S/ie  shall  be  brought 
to  the  k'nig,  as  the  Lord  God  brought  the  woman 
to  the  man,  (Gen.  ii.  22.)  which  was  a  type  of  this 
mystic'.d  marriage  between  Clirist  and  his  cliurch. 
None  are  brought  to  Clirist,  but  whom  tlie  Father 
brings,  and  he  lias  undertaken  to  do  it;  none  besides 
are  so  brought  to  the  king,  {y.  14.)  as  to  enter  into 
the  king's  palace,  v.  15.  This  intimates  a  two-fold 
bringing  of  the  spouse  to  Christ.  (1.)  In  the  con- 
version of  souls  to  Christ;  then  they  are  espoused  to 
him,  privately  contracted,  as  chaste  virgins,  2  Cor. 
xi.  2.  Rom.  vii.  4.  (2.)  In  the  completing  of  the 
mystical  body,  and  the  glorification  ot  all  the  saints, 
at  the  end  of  time;  then  the  bride,  the  Lamb's  wife, 
shall  be  made  completely  ready,  when  all  that  be- 
long to  the  election  of  grace  shall  be  called  in,  and 
called  home,  and  all  gathered  together  to  Christ, 
2  Thess.  ii.  1.  Tlien  is  the  marriage  of  the  Laml) 
come,  (Rev.  xix.  7. — xxi.  2.)  and  the  virgins  go 
forth  to  meet  the  bridegroom,  Matth.  xxv.  1.  Then 
they  shall  enter  into  the  king's  palaces,  into  the 
heavenly  mansions,  to  be  ever  with  the  Lord.  In 
both  tliese  espousals,  observe,  to  the  honour  of  the 
royal  bride,  [1.]  Her  wedding-clothes;  raiment  of 
needle-work,  the  righteousness  of  Christ,  the  graces 
of  the  Spirit;  both  curiously  wrought  by  divine 
wisdom.  [2.]  Her  bride-maids;  the  virgins  her 
companions,  the  wise  virgins  who  have  oil  in  their 
vessels  as  well  as  in  their  lamps,  those  who,  being 
joined  to  the  church,  cleave  to  it  and  follow  it,  these 
shall  go  into  the  marriage.  [3.]  The  miith  with 
which  the  nuptials  will  be  celebrated;  With  glad- 
ness and  rejoicings  shall  she  be  brought;  when  the 
prodigal  is  brought  home  to  his  fathei",  it  is  meet 
tJiat  we  should  make  merry  and  be  glad;  (Luke 
XV.  32.)  and  when  the  marriage  of  the  Lamb  is 
come,  let  us  be  glad  and  rejoice;  (Rev.  xix.  7.)  f ;  r 
the  day  of  his  espousals  is  the  day  of  the  gladness 
of  his  heart,  Cant.  iii.  11. 

4.  The  progeny  of  this  marriage  shall  be  illustri- 
ous; (f.  16.)  Instead  of  thy  fathers  shall  be  thy 
children.  Instead  of  the  Old  Testament  church, 
the  economy  of  which  was  waxen  old,  and  ready  to 
vanish  away,  (Heb.  viii.  13.)  as  the  fathers  that'are 
going  off,  there  shall  be  a  New  Testament  church, 
a  Gentile  church,  that  shall  be  grafted  into  the  same 
olive,  and  partake  cf  its  root  and  fatness;  (Rom. 
xi.  17. )  more  and  more  eminent  shall  be  the  children 
of  the  desolate,  than  the  children  of  the  married  wife, 
Isa.  liv.  1.  This  promise  to  Christ  is  of  the  sarne 
import  with  that,  (Is;i.  liii.  10. )  He  shall  see  his  seed; 
and  tlicse  shall  be  made  princes  in  all  the  earth, 
there  shall  be  some  of  all  nations  brought  into  sub- 
jection to  Christ,  and  so  made  princes,  made  to  our 
God  kings  and  priests,  Rev.  i.  6.  Or  it  may  inti- 
mate that  there  should  be  a  much  greater  number 
of  Christian  kings  than  ever  there  was  of  Jewish 
kinj-s;  those  in  Canaan  onl)^  these  in  all  the  earth; 
niu'sing  fatliers  and  nursing  mothers  to  the  church, 
which  shall  suck  the  breast  of  kings.  They  are 
princes  of  Christ's  making;  for  by  him  kings  reign, 
and  princes  decree  justice. 

5.  The  praise  of  this  marriage  shall  be  perpetual, 
in  the  praises  of  the  royal  Bridegroom;  (j>.  18.)  / 
will  make  thy  name  to  be  remembered.  His  Father 
has  given  him  a  name  above  every  name,  and  here 
promises  to  make  it  peroetual,  by  keeping  up  a  suc- 
cession of  ministers  and  Christians  in  every  age,  that 
shall  bear  up  his  name;  which  shall  thus  endure  for 
ever,  (Ixxii.  17.)  by  being  remembered  in  all  "the 
generations  of  time ;  for  the  entail  of  Christianity 
shall  not  be  cut  off.  "Therefore,  because  they 
shall  remember  thee  in  all  generations,  they  shall 
praise  thee  for  ever  and  ever."  They  that  help  to 
support  the  honour  of  Christ  on  earth,  shall  in  hea- 
ven see  his  glory,  and  share  in  it,  and  be  for  ever 


praising  hi.,.  ,,  ^.i^  believing  fiope  of  our  ever- 
lasting happiness  in  the  ether  world,  let  us  alwa^'s 
keep  up  the  remcml)r;  nee  cf  Christ,  as  cur  onlv 
Way  thither,  in  our  generation;  and,  in  assurance  r'f 
the  perpetuating  of  the  kingdom  of  the  Redeemer 
in  the  world,  let  us  transmit  the  remembrance  r  f 
him  to  succeeding  generations,  that  his  name  may 
endui-efor  ever,  and  be  as  the  days  of  heaven. 

PSALM  XLVI. 

This  psalm  encourafies  us  to  hope  and  trust  in  God,  and  his 
power,  and  providence,  and  gracious  presence,  with  his 
church,  in  the  worst  of  times,  and  directs  us  to  give  him 
the  glory  of  what  he  has  done  for  us,  and  what  he  will 
do  :  probably,  it  was  penned  upon  occasion  of  David's 
victories  over  the  neighbouring  nations,  (2  Sam.  viii.) 
and  the  rest  which  God  gave  him  from  all  his  enemies 
round  about.  We  are  here  taught,  I.  To  take  comfort 
in  God,  when  things  look  very  black  and  threatening, 
V.  1..5.  II.  To  mention,  to  his  praise,  the  great  things 
he  has  wrought  for  his  church  against  its  enemies, 
V.  6..9.  III.  To  assure  ourselves  that  God,  who  has 
glorified  his  own  name,  will  glorify  it  yet  again,  and  to 
comfort  ourselves  with  that,  v.  10,  11.  We  may,  in 
singing  it,  apply  it,  either  to  our  spiritual  enemies,  and  the 
Encouragement  we  have  to  hope,  that,  through  Christ,  we 
shall  be  more  than  conquerors  over  them,  or  to  the  pub- 
lic enemies  of  Christ's  kingdom  in  the  world,  and  their 
threatening  insults,  endeavouring  to  preserve  a  holy  se- 
curity and  serenity  of  mind,  when  they  seem  most  for- 
midable. It  is  said  of  Luther,  that,  when  he  heard  any 
discouraging  news,  he  would  say,  Come,  let  us  sing  the 
46th  psalm. 

To  the  chief  musician  for  the  sons  ofKorah.    A  song 
ujion  Alamoth. 

1.  ^^  OD  is  our  refuge  and  strength,  a  ver}- 
xJF  present  help  in  trouble  :  2.  There- 
fore will  not  we  fear,  though  the  earth  be 
removed,  and  though  the  mountains  be  car- 
ried into  the  midst  of  the  sea ;  3.  Though 
the  waters  thereof  roar  and  be  troubled, 
though  the  mountains  shake  with  the  swell- 
ing thereof.  Selah.  4.  There  is  a  river, 
the  streams  whereof  shall  make  glad  the  city 
of  God,  the  holy  place  of  the  tabernacles  of 
the  Most  High.  5.  God  is  in  the  midst'of 
her ;  she  shall  not  be  moved  :  God  shall 
help  her,  and  that  right  early. 

The  psalmist  here   teaches  us,  by  his  own  ex- 
ample, 

I.  To  triumph  in  God,  and  his  relation  to  us,  and 
presence  with  us,  especially  when  we  have  had 
some  fresh  experiences  of  his  appearing  in  our  be- 
half; {y.  1.)  God  is  our  Refuge  and  Strength;  we 
have  found  him  so,  he  has  engaged  to  be  so,  and  he 
ever  will  be  so.  Are  we  pursued?  God  is  cur  Re- 
fuge to  whom  we  may  flee,  and  in  whom  we  mny  be 
safe,  and  think  ourselves  so;  secure  upon  good 
ground,  Prov.  xviii.  10.  Are  we  oppressed  by  trou- 
bles? have  we  work  to  do,  and  enemies  to  grapple 
with?  God  is  our  Strength,  to  bear  us  up  unrlcr  our 
burthens,  to  fit  us  for  all  our  services  and  sufferings; 
who  will  by  his  grace  put  strength  into  us,  and  rn 
whom  we  may  stay  ourselves.  Are  we  in  distress? 
He  is  a  Help,  to  do  all  that  for  us  which  we  need,  a 
present  Help,  a  Help  found,  so  the  word  is,  one  whom 
we  have  found  to  be  so,  a  Help  on  which  we  maj 
write  Probatum  est,  as  Christ  is  called  a  tried  stone, 
Isa.  xxviii.  16.  Or,  a  Help  at  hand,  one  that  we  shaL 
never  have  to  seek  for,  but  that  is  always  near.  Or, 
a  Help  sufficient,  a  Help  accommodated  to  every 
case  and  exigence;  whatever  it  is,  he  is  a  very  pre- 
sent Help;  we  cannot  desire  a  better  Help,  nor  shall 
ever  find  the  like  in  any  creature. 


334 


PSALIMS,  XLVl. 


II.  To  triumph  over  the  greatest  dangers;  God 
is  our  Strength  and  our  Helfi,  a  God  all-sufficient 
to  us;  therefore  ivill  not  we  fear.  Those  that  with 
a  holv  reverence  fear  God,  need  not  with  any  amaze- 
ment to  be  afraid  of  the  power  of  hell  or  earth.  If 
God  be  for  «.<?,  tvho  can  be  against  us,  to  do  us  any 
harm  ?  It  is  our  duty,  it  is  our  privilege,  to  be  thus 
fearless;  it  is  an  evidence  of  a  clear  conscience,  of 
an  honest  heart,  and  of  a  lively  faith  in  God,  and  his 
providence  and  promise;  '*  We  ivill  not  f tar,  though 
the  earth  be  removed,  though  all  our  creature-con- 
fiilenccs  fail  us,  and  sink  us;  nay,  though  that  which 
should  support  us  threaten  to  swallow  us  up,  as  the 
earth  did  Korah,"  for  whose  sons  this  psalm  was 
penned,  and,  some  think,  by  them,  yet,  while  we 
keep  close  to  God,  and  have  him  for  us,  we  will 
not  fear,  for  we  have  no  cause  to  fear; 

Si  fractiis  illabatur  orbis, 

Inipavicluni  ferient  ruinte. HoR. 

— Let  Jove's  dread  arm  with  thunder  rend  the  spheres, 
Beneath  the  crush  of  worlds  undaunted  he  appears. 

Observe  here, 

1.  How  threatening  the  danger  is.  We  will  sup- 
pose the  earth  to  be  removed,  and  thrown  into  the  sea, 
even  the  mountains,  the  strongest  and  finest  parts  #f 
the  earth,  to  lie  buried  in  the  unfathomed  ocean;  we 
will  suppose  the  sea  to  roar  and  rage,  and  make  a 
dreadful  noise,  and  its  foaming  billows  to  insult  the 
shore  with  so  much  violence  as  even  to  shake  the 
mountains,  v.  3.  Though  kingdoms  and  states  be 
in  confusion,  embroiled  in  wars,  tossed  with  tumults, 
md  their  governments  in  continual  revolution; 
though  their  powers  combine  against  the  cnurch 
and  people  of  God,  aim  at  no  less  than  their  niin, 
and  go  very  near  to  gain  their  point;  yet  will  not  we 
fear,  knowing  that  all  these  troubles  will  end  well 
for  the  church.  See  xciii.  4.  If  the  earth  be  re- 
moved, those  have  reason  to  fear  who  have  laid  up 
their  treasures  on  eaith,  and  set  their  hearts  upon 
it;  but  not  those  who  have  laid  up  for  themselves 
treasures  in  heaven,  and  who  can  expect  to  be  then 
most  happy,  when  the  earth,  and  all  the  nvorks  that 
are  therein,  shall  be  burnt  up.  Let  those  be  trcu- 
bled  at  the  troubling  of  the  waters,  who  Ijuild  their 
confidence  on  such  a  floating;  foundation,  l)ut  not 
those  who  are  led  to  the  Rock  that  is  higher  than 
they,  :'nd  find  firm  footing  upon  that  Rock. 

3i  How  well-grounded  the  defence  of  this  danger 
is,  considering  how  well-guarded  the  church  is,  and 
that  interest  which  we  are  concerned  f  ,r.  It  is  not 
any  private  particular  concern  of  our  own  that  we 
are  in  pain  ab-^ut;  no,  it  is  the  city  of  God,  the  holy 
place  of  the  tabernacle  of  the  most  High;  it  is  the 
ark  of  God,  for  which  our  hearts  tremljle.  But 
when  we  consider  what  God  has  provided  for  the 
comfort  and  safety  of  his  church,  we  shall  see  reason 
to  hive  our  hearts  fixed,  and  set  above  the  fear  of 
evil  tidings.     Here  is, 

fl.)  Joy  to  the  church,  even  in  the  most  melan- 
choly and  soiTowful  times;  {y.  4.)  There  is  a  river, 
the  streams  whereof  shall  make  it  glad,  even  then 
when  the  waters  of  the  sea  roar,  and  threaten  it. 
It  alludes  to  the  waters  of  Siloam,  which  ivent  softly 
by  Jerusalem;  (Isa.  viii.  6,  7.)  though  of  no  great 
dejjth  or  breadth,  yet  the  waters  of  it  were  made 
serviceable  to  the  defence  of  Jenisalem,  in  Heze- 
kiah's  time,  Isa.  xxii.  10,  11.  But  this  must  be  un- 
derstood spiritually;  the  covenant  of  grace  is  the 
river,  the  promises  of  which  are  the  streams,  or,  the 
Spirit  of  grace  is  the  river,  (John  vii.  38,  39. )  the 
comforts  of  which  are  the  streams,  that  make  glad 
the  city  of  our  God.  God's  word  and  ordinances  are 
rivers  and  streams  with  which  God  makes  his  saints 
idad  in  cloudy  and  dark  days.  God  himself  is  to 
his  church  a  Place  of  broad  rivers  and  streams, 
Is^.  xxxiii.  21.  The  streams  that  make  glad  the 
city  of  God  are  not  rapid,  but  gentle,  like  those  of 


Siloam.  Note,  The  spiritual  comforts,  whicli  are 
conveyed  to  the  saints  by  soft  and  silent  whispers, 
and  which  come  not  with  observation,  are  sufficient 
to  balance  the  most  loud  and  noisy  threatenings  of 
an  angry  and  malicious  world, 

(2.)  Establishment  to  the  church;  though  heaven 
and  earth  are  shaken,  yet  God  is  in  the  ?nidst  of  her, 
she  shall  not  be  moved,  v.  5.  God  has  assured  his 
church  of  his  special  presence  with  her,  and  concern 
for  her;  his  honour  is  embarked  in  her,  he  has  set 
up  his  tabernacle  in  her,  and  has  undertaken  the 
protection  of  it,  and  therefore  she  shall  not  be  moved, 
that  is,  [1.]  Not  destroyed,  nor  removed,  as  the 
earth  may  be,  v.  2.  The  church  shall  survive  the 
world,  and  be  in  bliss  when  it  is  in  rtiins.  It  is  built 
upon  a  rock,  and  the  gates  of  hell  shall  not  prex^ail 
against  it.  [2.]  Not  disturbed,  not  much  moved, 
with  fears  of  the  issue.  If  God  be  for  us,  if  God  be 
with  us,  we  need  not  be  moved  at  the  most  violent 
attempts  made  against  us. 

(3.)  Deliverance  to  the  clmrch,  though  her  dan- 
gers be  very  great;  God  shall  help  her;  and  who 
then  can  hurt  her?  He  shall  help  her  under  her 
troubles,  that  she  shall  not  sink;  nay,  that  the  more 
she  is  afflicted,  the  more  she  shall  multiply.  God 
shall  help  her  out  of  her  troubles,  and  that  right 
early;  when  the  inoryiing  appears,  very  speedily, 
for  he  is  a  present  Help,  {v.  1. )  and  very  seasonably, 
then  when  things  are  brought  to  the  last  extremity, 
and  when  the  relief  will  be  most  welcome.  This 
may  be  applied  by  particular  believers  to  them- 
selves; if  God  be  in  our  hearts,  in  the  midst  of  us, 
by  his  word  dwelling  richly  ui  us,  we  shall  be  esta- 
blished, we  shall  be  helped;  let  us  therefore  tinist 
and  not  be  afraid;  all  is  well,  and  will  end  well. 

6.  The  heathen  raged,  the  kingdoms  were 
nnoved  :  he  uttered  his  voice,  the  earth  melt- 
ed. 7.  The  LoHD  of  hosts  is  with  us;  the 
God  of  Jacob  is  our  refuge.  Selah.  8. 
Come,  behold  the  ^^'orks  of  the  L>ord,  what 
desolations  he  hath  made  in  the  earth.  9. 
He  maketh  wars  to  cease  unto  the  end  of 
the  earth ;  he  breaketh  the  bow,  and  cut- 
teth  the  spear  in  sunder:  he  burneth  the 
chariot  in  the  fire.  10.  Be  still,  and  know 
that  I  om  God ;  T  will  be  exalted  among 
the  heathen,  I  will  be  exalted  in  the  earth. 
1 1 .  The  Lord  of  hosts  is  with  us ;  the  God 
of  Jacob  is  our  refuge.     Selah. 

These  verses  give  glory  to  God,  both  as  King  of 

nations,  and  as  King  of  saints. 

I.  As  King  of  nations,  naling  the  world  by  his 
power  and  providence,  and  over-iniling  all  the  af- 
fairs of  the  children  of  men  to  his  own  glory;  he 
does  according  to  his  will  among  the  inhabitants  of 
the  earth,  and  none  may  say.  What  doest  thou  ? 

1.  He  checks  the  rage,  and  breaks  the  power^  of 
the  nations  that  oppose  him  and  his  interests  in  the 
word;  (r.  6.)  Z'/;e/2^a//2en  7-a^rrf  at  David's  coming 
to  tlie  throne,  and  at  the  setting  up  of  the  kingdom 
of  the  Son  of  David;  compare  ii.  1,  2.  The  king- 
doms were  moved  with  indignation,  and  rose  in  a 
tumultuous,  furious  manner,  to  oppose  it;  but  God 
Jittered  his  voice,  spake  to  them  in  his  wrath,  and 
they  were  moved  in  another  sense,  they  were  stnick 
into  confusion  and  consternation,  put  into  disorder, 
and  all  their  measures  broken;  the  earth  itself 
melted  under  them,  so  that  they  foiuid  no  firm  foot- 
ing, their  earthly  hearts  failed  them  for  fear,  and 
dissolved  like  snow  before  tlie  sun.  Such  a  melting 
of  the  spirits  of  the  enemies,  is  described,  Judg. 
v.  4,  5.   and  see  Luke  xxi.  25,  26. 


PSALMS,  XLVII. 


336 


2.  When  ne  pleases  to  draw  his  sword,  and  give 
it  commission,  he  can  make  great  havock  among 
the  nations,  and  lay  all  waste;  {v.  8.)  Come,  behold 
the  works  of  (he  Lord,  they  are  to  be  observed, 
(Ixvi.  5. )  and  to  be  sought  cut,  cxi.  2.  All  the  ope- 
rations of  Providence  must  be  considered  as  the 
works  of  the  Lord,  and  his  attributes  and  purposes 
must  be  taken  notice  of  in  them.  Particularly,  take 
notice  of  the  desolations  he  has  made  in  the  earth, 
among  the  enemies  of  his  church,  who  thought  to 
have  laid  the  land  of  Israel  desolate.  The  destruc- 
tion they  designed  to  bring  upon  the  church  has 
been  turned  upon  themselves.  War  is  a  tragedy 
which  commonly  destroys  the  stage  it  is  acted  on; 
David  cai'ried  the  war  into  the  enemies'  country; 
and  Oh  what  desolations  did  it  make  there !  Cities 
were  burnt,  countries  laid  waste,  amnies  of  men  cut 
off  and  laid  in  heaps  upon  heaps.  Come  and  see 
the  effects  of  desolating  judgments,  and  stand  in  awe 
of  God;  say.  How  terrible  art  thou  in  thy  works? 
Ixvi.  3.  Let  all  that  oppose  him,  see  this  with  ter- 
ror, and  expect  the  same  cup  of  trembling  to  be  put 
into  their  hands;  let  all  that  fear  him,  and  tmst  in 
him,  see  it  with  pleasure,  and  not  be  afraid  of  the 
most  formidable  powers  armed  against  the  church. 
Let  them  gird  themselves,  but  they  shall  be  broken 
to  fiieces. 

3.  When  he  pleases  to  sheathe  his  sword,  he 
puts  an  end  to  the  wars  of  the  nations,  and  crowns 
them  with  peace,  i).  9.  War  and  peace  depend 
on  his  word  and  will,  as  much  as  storms  and  calms 
at  sea  do,  cvii.  25,  29.  He  makes  wars  to  cease 
unto  the  end  of  the  earth;  sometimes  in  pity  to  the 
nations,  that  they  may  have  a  breathing  time, 
when,  by  long  wars  with  each  other,  they  have 
i-un  themselves  out  of  breath.  Both  sides  perhaps 
are  weary  of  the  war,  and  willing  to  let  it  fall;  ex- 
pedients are  found  out  for  accommodation;  martial 
princes  are  removed,  and  peace-makers  set  in  their 
room ;  and  tlien  the  bow  is  broken  by  consent,  the 
spear  cut  asunder,  and  turned  into  a  pruning-hook, 
the  sword  beaten  into  a  plough-share,  and  the 
chariots  of  war  burned,  there  being  no  more  occa- 
sion for  them;  or  rather  it  maj-  be  meant  of  what 
he  does,  at  other  times,  in  favour  of  his  own  people. 
He  makes  those  wars  to  cease,  that  were  waged 
against  them,  and  designed  for  their  ruin.  He 
breaks  the  enemies'  bow  that  was  drawn  against 
them;  Ao  weapon  formed  against  Zion  shalipros- 
fier,  Isa.  liv.  17.  The  total  destraction  of  Gog  and 
Magog  is  prophetically  described  by  the  burning 
of  their  weapons  of  war;  (Ezck.  xxxix.  9,  10.) 
which  intimates  likewise  the  church's  perfect  se- 
curity and  assurance  of  lasting  peace,  which  made 
it  needless  to  lav  up  those  weapons  of  w:!r  for  their 
own  service.  The  bringing  of  a  long  war  to  a  good 
issue,  is  a  work  of  the  L'lT'd,  which  we  ought  to 
behold  with  wonder  and  thinkfulness. 

II.  As  King  of  saints,  and  as  such  we  must  own 
that  ^reat  and  marnellous  are  his  works,  Rev. 
XV.  3'. 

He  does,  and  will  do,  crcat  things, 

1.  For  his  own  glory;  {xk  10.)  Be  still,  and  know 
that  lam  God.  (1.)  L"t  his  enemies  be  still,  and 
threaten  no  more,  but  know  it,  to  their  frror,  that 
he  is  God,  one  infinitelv  above  them,  :'nd  that  will 
certainly  be  too  hard  for  them;  let  them  rage  no 
more,  for  it  is  all  in  vain,  he  that  sits  in  heaven 
laughs  at  them;  and,  in  spite  of  all  their  imprtent 
malice  against  his  name  and  linnnur,.he  will  be  ex- 
alted among  the  heath';n,  ;ind  not  only  amrnfr  his 
own  people,  he  will  be  exalted  in  the  earth,  and  not 
onlv  in  the  church.  Men  will  set  up  themselves, 
will  have  their  own  wav,  and  d-^  their  own  will; 
hut  let  them  know  that  God  will  be  exEilf.  d,  he 
will  have  his  w^ay,  will  do  his  own  will,  will  glorify 
his  own.  name,  and  wherein  they  deal  hroudlu,  lie 


will  be  above  them,  and  make  them  know  that  he 
is  so.  (2.)  Let  his  own  people  be  still;  let  them 
be  calm  and  sedate,  and  tremble  no  more,  but 
know,  to  their  comfort,  that  the  Lord  is  God,  he  is 
God  alone,  and  will  be  exalted  above  the  heathen; 
let  him  alone  tn  maintain  his  honour,  to  fulfil  his 
own  counsels,  and  to  support  his  own  interest  in  the 
world.  Though  we  be  depressed,  yet  let  us  not  be 
dejected,  for  we  are  sure  that  God  will  be  exalted, 
and  that  may  satisfy  us;  he  will  work  for  his  great 
name,  and  then  no  matter  what  becomes  of  our 
little  names.  When  we  pray.  Father,  glorify  thy 
naine,  we  ought  to  act  faith  upon  the  answer  given 
to  that  prayer,  when  Christ  himself  prayed  it;  I 
have  both  glorified  it,  and  I  will  glorify  it  yet 
again.     Amen,  Lord,  so  be  it. 

2.  For  his  people's  safety  and  protection.  He 
triumphs  in  the  former,  J  will  be  exalted;  they  tri- 
umph in  this,  {v.  7.)  and  again  t-.  11.  It  is  the 
Ijurthen  of  the  song,  "The  Lord  of  hosts  is  with  us; 
he  is  on  our  side,  he  takes  our  part,  is  present  with 
us  and  President  over  us;  l^he  God  of  Jacob  is  a 
Refuge,  to  whom  we  may  flee,  and  in  whcm  we 
may  confide,  and  be  sure  of  safety. "  Let  all  be- 
lievers triumph  in  this.  (1.)  They  have  the  pre- 
sence of  a  God  of  power,  of  all  power;  The  Lord 
of  hosts  is  with  us.  God  is  the  Lord  of  hosts,  for 
he  has  all  the  creatures,  which  are  called  the  hosts 
of  heaven  and  earth,  at  his  beck  and  command, 
and  he  makes  what  use  he  pleases  of  them,  as  the 
instniments  either  of  his  justice  or  of  his  mercy. 
This  sovereign  Lord  is  with  us,  sides  with  us,  acts 
with  us,  and  has  promised  he  will  never  leave  us. 
Hosts  may  be  against  us,  but  we  need  not  fear 
them,  if  t^e  Lord  of  hosts  be  with  us.  (2.)  They 
are  under  the  protection  of  a  God  in  covenant,  who 
not  only  is  able  to  help  them,  but  is  engaged  in 
honour  and  faithfulness  to  help  them.  He  is  the 
God  of  Jacob,  not  only  Jacob  the  person,  but  Jacob 
the  people;  nav,  and  (if  all  praying  people,  the 
spiritual  seed  of  wrestling  Jacob;  and  he  is  our  Re- 
fuge, by  whom  we  are  sheltered,  ?nd  in  whcm  we 
are  satisfied,  who  by  his  providence  secures  our 
welfare,  when  without  are  fightings,  and  who  by 
his  gi-ace  quiets  cur  minds,  and  establishes  them, 
when  within  are  fears.  The  Lord  of  hosts,  the 
(iod  of  Jacob,  lias  been,  is,  and  will  be,  with  us;  has 
been,  is,  and  will  he,  cur  Refuge:  the  original  in- 
cludes all;  and  well  mav  Selah  be  added  to  it;  Mark 
this,  and  take  the  comfort  of  it,  and  sav,  If  God  be 
for  us,  who  can  be  against  us? 

PSALM  XLVII. 

The  scope  of  this  psalm  is  f  o  stir  us  up  to  praise  God,  to  stir 
up  all  people  to  do  it;  and,  I.  We  are  directed  in  what 
manner  to  do  it,  piiblicl\-,  cheerfully,  and  intelligently, 
V.  16,  7.  II.  We  are  furnished  with  matter  for  praise, 
1.  God's  majesty,  v.  2.  2.  His  sovereign  and  universal 
dominion,  v.  2,  7.  .9.  3.  The  g-reat  things  he  had  done, 
and  will  do,  for  his  people,  v.  3 .  .  5.  Many  suppose 
that  this  psalm  was  penned  upon  occasion  of  the  bringing 
up  of  the  ark  to  mount  Zion,  which  v.  5.  seems  to  refer 
to;  God  is  i^one  vp  vHh  a.  shout,  but  it  looks  further,  to 
the  ascension  of  Christ  into  the  heavenly  Zion,  after  he 
had  finished  his  undertaking  on  earth,  and  to  the  setting 
up  of  his  kiricrdom  in  the  world,  to  which  the  heathen 
should  bccnmc  willintr  subjects.  In  singing  this  psalm, 
we  are  to  wive  honour  to  the  exalted  Redeemer,  to  re- 
j'oice  in  his  exaltation,  and  to  celebrate  his  praises,  con- 
fessing that  he  is  Lord,  to  the  glory  of  God  the  Father. 

To  the  chief  musician.     A  [isalm  for  the  sons  of 
Korah. 

CLAP  your  hands,  all  ye  pprple 
shout  unto  God  with  the  voire  of 
triumph:     2.  For  the  Lord  most  Hsh  is 
terrible ;  he  is  a  e;reat  King  over  all  the  earth. 
3.  He  shall  subdue  the  people  under  us, 


336 


PSALMS,  XLv^li. 


and  the  nations  under  our  feet.  4.  He 
shall  choose  our  inheritance  for  us,  the  ex- 
cellency of  Jacob,  whom  he  loved.    Selah. 

The  psalmist,  having  liis  own  heart  filled  with 
gi-eat  and  good  thoughts  (i  God,  endeavours  to  en- 
gage all  about  him  in  tlie  blessed  work  of  praise;  as 
one  convinced  that  God  is  worthy  of  all  blessing 
and  praise,  and  as  one  grieved  at  his  own  and 
others'  backwardness  to,  and  barrenness  in,  this 
work.     Obser\e,  in  these  verses, 

I.  Who  are  called  upcn  to  praise  God;  ''all  ye 
fieo/ile,  all  ye  people  <  f  Israel;  those  were  his  own 
subjects,  and  under  his  charge,  and  therefore  he 
will  engage  tliem  to  praise  God,  for  on  them  he  has 
an  influence.  Whatever  ethers  do,  he  and  his 
house,  he  and  his  people,  shall  praise  the  Lord. 
Or,  "all  ye  people  and  nations  of  the  earth;"  and 
so  it  ma\'  be  taken  as  a  prophecy  of  the  conversion 
of  the  Gentiles,  and  the  bringing  of  them  into  the 
church;  see  Rom.  xv.  11. 

II.  What  they  are  called  upon  to  do;  "0  clafi 
your  hcmds,  in  token  of  your  own  joy  and  satisfac- 
tion in  what  God  has  done  for  you ;  of  your  appro- 
bation, nay  your  admiration,  of  what  God  has  done 
in  general;  and  of  your  indignation  against  all  the 
enemies  of  God's  glory,  Job  xxvii.  23.  Clafi  your 
hands,  as  men  transported  with  pleasure,  that  can- 
not contain  themselves;  shout  unto  God,  net  to 
make  him  hear,  (his  ear  is  not  heavy,)  but  to  make 
all  about  you  hear,  and  take  notice  how  much  you 
are  affected  and  filled  with  the  works  of  God. 
Shout  with  the  voice  of  triumph  in  him,  and  in  his 
power  and  goodness,  that  others  may  join  with  you 
m  the  triumph."  Note,  Such  expressions  of  pious 
and  devout  affections  as  to  some  may  seem  indecent 
and  imprudent,  ought  not  to  be  hastily  censured 
and  condemned,  much  less  ridiculed,  because,  if 
they  come  from  an  upright  heart,  God  will  accept 
the  strength  of  the  affection,  and  excuse  the  weak- 
ness of  the  expressions  of  it. 

III.  Wliat  is  suggested  to  us  as  matter  for  our 
praise. 

1.  That  the  God  with  whom  we  have  to  do,  is  a 
God  of  awful  majesty;  {v.  2.)  The  Lord  most  High 
is  terrible.  He  is  infinitely  above  the  noblest  crea- 
tures, higher  than  the  highest;  there  are  those  per- 
fections in  him  that  are  to  be  reverenced  by  all, 
and  particularly  that  power,  holiness,  and  justice, 
that  are  to  be  dreaded  by  all  those  that  contend 
with  him. 

2.  That  he  is  a  God  of  sovereign  and  universal 
dominion ;  he  is  a  King  tliat  reigns  alone,  and  with 
an  absolute  power;  a  King  over  all  the  earth;  all 
the  creatures,  being  made  by  him,  are  subject  to 
him,  and  therefore  he  is  a  great  King;  the  King  of 
kings. 

3.  That  he  takes  a  particular  care  of  his  people, 
and  their  concerns,  has  done  so,  and  ever  will. 

(1.)  In  giving  them  victory  and  success,  (x*.  3.) 
subduing  the  people  and  nations  under  them,  both 
those  that  stood  in  their  way,  (xliv.  2.)  and  those 
that  made  attempts  upon  them.  This,  God  had 
done  for  them,  witness  the  planting  of  them  in  Ca- 
naan, and  their  continuance  there  unto  this  day. 
This  they  doubted  not  Init  he  would  still  do  for  them 
by  his  servant  David,  who  prospered,  which  way 
soever  he  tunicd  his  victorious  arms;  but  this  looks 
forward  to  the  kingdom  of  the  Messiah,  which  was 
to  be  set  over  all  tl\e  earth,  and  not  confined  to  the 
Jewish  nation.  Jesus  Christ  shall  subdue  the  Gen- 
tiles; he  shall  bring  ihnn  in  as  sheep,  into  the  fold, 
so  the  word  signifies,  not  for  slaughter,  but  for  pre- 
servation. He  shall  subdue  their  affections,  aiid 
make  them  a  willing  fieople  in  the  day  of  his  fioiver; 
shall  bring  their  thoughts  into  obedience  to  him, 
and  reduce  them,  which  had  gone  astray,  under 


the  gviidance  of  the  great  Shepherd  and  Bishop  of 
souls,  1  Pet.  ii.  25. 

(2.)  In  giving  them  rest  and  settlement;  {v.  4.) 
He  shall  choose  our  inheritance  for  us.  He  had 
chosen  the  land  of  Canaan  to  be  an  inheritance  for 
Israel,  it  was  the  land  which  the  Lord  their  God 
^ied  cut  for  them;  see  Dcut.  xxxii.  8.  This  justi- 
fied their  pcssessi(  n  of  that  land,  and  gave  them  a 
good  title;  and  this  sweetened  their  enjoyment  of  it, 
and  made  it  comfortable;  they  had  reascn  to  think 
it  a  happy  'ot,  and  to  Ije  satisfied  in  it,  when  it  was 
that  which  Infinite  Wisdom  chcse  for  tlum.  And 
the  setting  up  of  God's  sanctuary  in  it,  made  it  the 
excellency,  the  honour  of  Jacob;  (Amos  vi.  8.)  and 
he  chose  so  good  an  inheritance  t\-r  Jacob,  because 
he  loved  him,  Deut.  vii.  8.  Apply  this  spiritually, 
and  it  bespeaks,  [^1.]  The  happiness  of  the  saints, 
that  God  himse'.t  has  ch(  sen  their  inhc ritance  for 
them,  and  it  is  a  goodly  heritage:  he  has  chosen  it, 
who  knows  the  s< ul,  and  what  will  ser^e  to  make 
it  happy;  and  he  has  chosen  so  well,  that  he  him- 
self has  undertaken  to  be  the  Inheritance  nf  his 
people,  (xvi.  5.)  and  he  has  laid  up  for  tliem  in  the 
other  world  an  inheritance  incorruptible,  1  Pet.  j.  4. 
This  will  be  indeed  the  excellency  of  Jacob,  for 
whom,  because  he  loved  them,  he  prepared  such  a 
happiness  as  eye  has  not  seen.  [2.]  1  he  faith  and 
submission  of  the  saints  to  God.  This  is  the  lan- 
guage of  every  gracious  scul,  "Grd  shall  choose 
my  inheritance  for  me;  let  him  appoint  me  my  lot, 
and  I  will  acquiesce  in  the  appointment.  He  knows 
what  is  good  for  me  better  than  I  do  myself,  and 
therefore  I  will  have  no  will  of  my  own  but  what  is 
resolved  into  his. " 

5.  God  is  gone  up  with  a  shout,  the 
Lord  with  the  sound  of  a  trumpet.  6. 
Sing  praises  to  God,  sing  praises;  sing 
praises  unto  our  King,  sing  praises.  7.  For 
God  is  the  King  of  all  the  earth:  sing  ye 
praises  with  understanding.  8.  God  reign- 
eth  over  the  heathen :  God  sitteth  upon  the 
throne  of  his  holiness.  9.  The  princes  of 
the  people  are  gathered  together,  even  the 
people  of  the  God  of  Abraham:  for  the 
shields  of  the  earth  belong  unto  God :  he  is 
greatly  exalted. 

We  are  here  most  earnestly  pressed*  to  praise  God, 
and  to  sing  his  praises;  so  backward  are  we  to  this 
duty,  that  we  have  need  to  be  urged  to  it  by  pre- 
cept upon  precept,  and  line  upon  line;  so  we  are 
here,  {y.  6.)  Sing  praises  to  God,  and  again,  Sing 
praises.  Sing  praises  to  our  King,  and  again.  Sing 
praises.  This  intimates  that  it  is  a  very  necessary 
and  excellent  duty,  that  it  is  a  duty  we  ought  to  be 
frequent  and  abundant  in;  we  may  sing  praises 
again  and  again  in  the  same  words,  and  it  is  no  vain 
repetition,  if  it  be  done  with  new  aflfcctions.  Should 
not  a  people  praise  their  God?  (Dan.  v.  4.)  Should 
not  subjects  praise  their  king?  God  is  our  God, 
our  King,  and  therefore  we  must  praise  him ;  we 
must  sing  his  praises,  as  those  that  are  pleased  with 
them,  and  that  arc  not  ashamed  of  them.  But  here 
is  a  needful  i-ule  subjoined;  {v.  7.)  Sing  ye  praises 
with  understanding,  with  Maschil.  1.  "Intelli- 
gently ;  as  those  that  do  yom-selves  understand  why 
and  for  what  reasons  you  praise  God,  and  what  is 
the  meaning  of  the  service."  This  is  the  gospel 
rule,  (1  Cor.  xiv.  15.)  To  sing  with  the  spirit,  and 
with  the  understanding  also;  it  is  only  with  the 
heart  that  we  make  melody  to  the  Lord,  Eph.  v. 
19.  It  is  not  an  acceptable  sersice,  if  it  be  not  a 
reasonable  service.     (2.)  "Instructively;  as  those 


PSALiMS,  XLVIII. 


SS"? 


that  desire  to  make  others  understand  God's  glorious 
p  rfictiuis,  and  to  teach  them  to  praise  him." 

'l"ni-ee  things  are  mentioned  in  these  verses  as 
jubt  m.'.tter  tor  our  praises,  and  each  <jf  them  will 
admit  of  a  double  sense; 

I.  We  must  praise  God  going  up;  {v.  5.)  God  is 
gone  up  with  a  shout;  wliich  may  refer,  1.  To  the 
c  rrymy  up  of  the  ark  to  the  hill  of  Zion,  which 
w.,s  done  with  great  solemnity,  David  himself 
d.nclng  before  it;  the  priests,  it  is  likely,  blowing 
tlie  tninipets,  and  the  people  following  with  their 
loud  huzzas.  The  ark  being  the  instituted  token 
cf  God's  special  presence  with  them,  when  that 
WIS  brcAight  up  by  warrant  from  him,  he  might  be 
s:ii:lto^'-3  iifi.  The  emerging  of  God's  ordinances 
cut  of  oDscurity,  in  order  to  the  more  public  and 
sol- am  administration  of  them,  is  a  great  favour  to 
anv  perple,  wliich  they  have  reason  to  rejoice  in, 
and  give  thanks  for.  2.  To  the  ascension  of  our 
Lord  Jesus  into  heaven,  when  he  had  finished  his 
work  on  earth.  Acts  i.  9.  Then  God  ivent  ufi  with 
a  shout,  the  shout  of  a  King,  of  a  Conqueror,  as 
one  who,  hxvm^  sfioiled  /iri?ici/ialities  and  powers, 
then  led  captivity  captive,  Ixvui.  18.  He  went  up 
as  Mediator,  typified  by  the  ark,  and  the  mercy- 
seat  over  it,  and  was  l)rought  as  the  ark  was  into  the 
m'ist  holy  place,  irito  heaven  itself;  see  Hel).  ix.  24. 
We  read  not  of  a  shout,  or  the  sound  of  a  trumpet, 
at  the  ascension  of  Christ,  but  they  were  the  in- 
hal)itants  of  the  upper  world,  those  sons  of  God, 
that  then  shouted  ftn-  joy,  Job  xxxviii.  7.  He  shall 
come  again  in  the  same  manner  as  he  went;  (Acts 
i.  11.)  and  we  are  sure  that  he  shall  come  again 
with  a  shout  and  the  sound  of  a  ti-umpet. 

II.  We  must  praise  God  reigning,  x'.  7,  8.  God 
is  not  only  ou?-  King,  and  therefore  we  owe  our 
homage  to  him,  Ijut  he  is  King  of  all  the  earth, 
(x>.  7. )  over  all  the  kings  of  the  earth,  and  there- 
fore, in  every  place,  the  incense  of  praise  is  to  be 
offered  up  to  him.  Now  this  may  be  understood, 
1.  Of  tlie  kingdom  of  providence.  God,  as  Crea- 
tor, and  tlie  God  of  nature,  reigns  over  the  heathens, 
disposes  of  them,  and  all  their  affairs,  as  lie  pleases, 
theugli  tliey  knnv  him  not,  nor  have  any  regard  to 
him.  He  sits  upon'  the  throne  of  his  holiness,  which 
he  has  prepared  in  the  heavens,  and  there  he  rules 
over  all,  even  over  the  heathen,  serving  his  own 
l.iui'p'^ses  by  them  and  uprn  them.  See  here  the 
extent  of  God's  government;  all  are  born  witliin  his 
allegiance;  even  the  heathen,  that  serve  other  gods, 
are  ruled  \yf  the  tiiie  God,  our  God,  whether  "they 
will  or  no.  See  the  equity  of  his  government;  it  is 
a  throne  of  holiness,  on  which  he  sits,  whence  he 
gives  warrants,  orders,  and  judgment,  in  which  we 
are  sure  there  is  no  iniquity.  2.  Of  the  kingdom 
of  the  Messiah.  Jesus  Christ,  who  is  God,  and 
whose  throne  is  for  ex'er  and  ex'er,  reigns  over  the 
heathen;  not  only  he  is  intrusted  with  the  adminis- 
tration of  the  providential  kingdom,  but  he  shall  set 
up  the  kingdom  of  his  grace  in  the  Gentile  world, 
and  rule  in  the  hearts  of  multitudes  that  were  bred 
up  in  heathenism,  Eph.  ii.  12,  13.  This  the  apostle 
speaks  of  as  a  great  mystery,  that  the  Gentiles 
should  be  fellow-heirs,  Eph.  iii.  6.  Christ  sits  upon 
the  throne  of  his  holiness,  his  throne  in  the  heavens, 
where  all  the  administrations  of  his  government  are 
intended  to  show  forth  God's  hohness,  and  to  ad- 
vance holiness  among  the  children  of  men. 

III.  We  must  praise  God  as  attended  and 
honoured  by  the  princes  of  the  people,  v.  9.  This 
rnay  be  understood,  1.  Of  the  congress  or  conven- 
tion of  the  states  of  Israel,  the  heads  and  iiders  of 
the  several  tribes,  at  the  solemn  feasts,  or  to  dis- 
patch the  pulilic  business  ot  the  nation.  It  was  the 
honour  of  Israel,  that  they  were  the  people  of  the 
God  of  Abraham,  as  they  were  Abraham's  seed, 
and  tiktai  into  his  covenant;  and,  thanks  be  to  God, 

V'OL.  III.— 2    U 


this  blessing  cf  Abraham  is  come  upon  the  isles  ol 
the  Gentiles,  Gal.  iii.  14.  It  was  their  happiness, 
that  they  liad  a  settled  government,  princes  of  their 
people,  who  were  the  shields  of  their  land;  magis- 
tracy is  the  shield  of  a  nation,  and  it  is  a  great 
mercy  to  any  people  to  have  this  shield;  especially 
when  their  princes,  their  shields,  belong  unto  the 
Lord,  are  devoted  to  his  hcnr  ur,  and  their  power 
is  employed  in  his  servicv,  for  then  he  is  greatly 
exalted.  It  is  likewise  the  honcur  of  God,  that,  in 
another  sense,  the  shields  of  the  earth  do  belong  to 
hi7n;  magistracy  is  his  institution,  and  he  serves  his 
own  pui-poses  by  it  in  the  government  of  the  world, 
turning  the  hearts  of  kings,  as  the  rivers  of  water, 
which  way  soever  he  pleases.  It  was  well  with 
Israel  when  the  princes  rJF  their  pccple  were 
gathered  together  to  consult  for  the  public  welfare. 
The  unanimous  agreement  of  the  great  ones  of  a 
nation  in  the  things  tliat  belong  to  its  peace,  is  a 
very  happy  omen,  wliich  promises  abundance  cf 
blessings.  2.  It  may  be  applied  to  the  calling  of 
the  Gentiles  into  tlie  churcli  of  Christ,  and  taken 
as  a  prophecy,  that,  in  the  days  cf  the  Messiah, 
the  kings  of  tlie  earth  and  their  people  should  join 
themselves  to  the  church,  and  bring  their  glorv  and 
power  into  the  New  Jenisalem;  thi:t  thev  siiould  all 
become  the  people  of  the  God  of  Abraham,  to 
whom  it  was  promised  that  lie  slit  uld  be  the  father 
of  rnany  nations.  The  volu7iteers  of  the  people, 
so  it  may  be  read;  it  is  tlie  same  wrrd  that  is  used, 
(ex.  3.)  Thy  people  shall  be  willing;  for  those  that 
are  gatliered  to  Christ  are  net  forced,  but  made 
freely  willing,  to  be  his.  When  the  shields  of  the 
earth,  the  ensigns  of  r>yal  dignity,  (1  Kings  xiv. 
27,  28.)  are  surrendered  to  the  Lord  Jesus,  as  the 
keys  of  a  city  are  presented  to  the  conqueror  or 
sovereign,  when  princes  use  their  power  for  the  ad- 
vancement of  the  interests  of  religion,  then  Christ 
is  greatly  exalted. 

PSALM  XLVIII. 

This  psalm,  as  the  two  former,  is  a  triumphant  song;  some 
think  it  was  penned  on  occasion  of  Jehoshaphat's  victory, 
2  Chron.  xx.  Others,  of  Sennacherib's  defeat,  when  his 
army  laid  siege  to  Jerusalem  in  Hezekiah's  time;  but, 
for  aug-ht  I  know,  it  might  be  penned  by  David,  upon 
occasion  of  some  eminent  victory  obtained  in  his  time; 
yet  not  so  calculated  for  that,  but  that  it  might  serve 
any  other  the  like  occasion  in  aftertimes,  and  be  applica- 
ble also  to  the  glories  of  the  gospel-church,  of  which  Je- 
rusalem was  a  type,  especially  when  ft  shall  come  to  be 
a  church  triumphant,  the  heavenly  Jerusalem,  [Heb.  xii. 
22.)  tlie  Jerusalem  which  is  above.  Gal.  iv.  26.  Jerusa- 
lem is  liere  praised,  I.  For  its  relation  to  God,  v.  1,  2. 
II.  For  God's  care  of  it,  v.  3.  III.  For  the  terror  it 
strikes  upon  its  enemies,  v.  4.. 7.  IV.  For  the  pleasure 
it  gives  to  its  friends,  who  delight  to  think,  1.  Of  what 
God  has  done,  does,  and  will  do,  for  it,  v.  8.  2.  Of  the 
gracious  discoveries  he  makes  of  himself,  in  and  for  that 
holy  city,  v.  9,  10.  3.  Of  the  effectual  provision  which 
is  made  for  its  safety,  v.  11 .  .  13.  4.  Of  the  assurance 
we  nave  of  the  perpetuity  of  God's  covenant  with  the 
children  of  Zion,  v.  14.  In  singing  this  psalm,  we  must 
be  affected  with  the  privilege  we  have  as  members  of  the 
gospel-church,  and  must  express  and  excite  our  sincere 
good- will  to  all  its  interests. 

./f  song  and  psahn  for  the  sons  of  Korah. 

1.  £^  RE  AT  is  the  Lord,  and  greatly  to 
VH^  be  praised  in  the  city  of  our  God,  in 
the  mountain  of  his  hohness.  2.  Beautiful 
for  situation,  the  joy  of  the  whole  earth  is 
mount  Zion ;  on  the  sides  of  the  north,  the 
city  of  the  great  Kine;.  3.  God  is  known 
in  her  palaces  tor  a  refuge.  4.  For,  lo,  tlie 
kings  were  assembled,  they  passed  bv  to- 
gether.    5.  They  saw  z7,  and  so  they  mar- 


J38 

veiled;  they  were  troubled,  a«(/ hasted  away. 
6.  F'ear  took  hold  upon  them  there,  f///r/  pain, 
as  of  a  woman  in  travail.  7.  Thou  breakest 
the  ships  of  Tarshish  with  an  east  wind. 

The  psalmist  is  designing  to  praise  Jerusalem,  and 
to  set  forth  the  grandeur  of  that  city;  but  he  begins 
with  the  praises  of  God,  and  his  greatness,  {v.  1.) 
and  ends  with  the  praises  of  God,  and  liis  goodness, 
V.  14.  For,  whatever  is  the  suljject  of  our  praises, 
God  must  be  both  the  Alplui  and  Omega  of  them. 
And,  particularly,  whatever  is  said  to  the  hi.nour  of 
tlie  church,  must  redound  to  the  honour  of  the 
church's  God. 
What  is  here  said  to  the  honour  of  Jerusalem,  is, 
I.  That  the  King  of  heaven  owns  it;  it  ist/ie  city 
of  our  God,  {v.  1.)  wfiich  he  chose  out  of  all  the 
Cities  of  Israel  to  put  his  name  there;  of  Zion  he 
said  kinder  things  than  ever  he  said  of  any  place 
upon  earth,  This  is  my  rest  for  freer,  here  will  I 
dwell,  for  I  have  desired  it,  cxxxii.  13,  14.  It  is 
the  city  of  the  great  King,  {v.  2. )  the  King  of  all 
the  earth,  who  is  pleased  to  declare  himself  in  a 
special  manner  present  there.  This  our  Saviour 
quotes,  to  prove,  that  to  swear  by  Jerusalem,  is  pro- 
fanely to  swear  by  God  himself,' (Matth.  v.  35.)  for 
it  is  the  city  of  the  great  King,  who  has  chosen  it 
for  the  special  residence  of  his  grace,  as  heaven  is 
of  his  glory. 

1.  It  is  enlightened  with  the  knowledge  of  God. 
In  Judah  God  is  known,  and  his  name  is  great,  but 
especially  in  Jenisalem,  the  head-quarters  of  the 
priests,  whose  lips  were  to  keep  this  knowledge.  In 
Jerusalem  God  is  great,  {v.  1.)  who  in  other  places 
was  made  little  of,  was  made  nothing  of.  Happy 
the  kingdom,  the  city,  the  family,  the  heart,  in 
which  God  is  great,  in  which  .he  is  uppermost,  in 
which  he  is  all.  There  God  is  knowri;  {v.  3.)  and 
where  he  is  known,  he  will  be  great;  none  contemn 
God  but  those  that  are  ignorant  of  him. 

2.  It  is  devoted  to  the  honour  of  God.  It  is  there- 
fore called  the  mountain  of  his  holiness,  for  holiness 
to  the  Lord  is  written  upon  it,  and  all  the  furniture 
of  it,  Zech.  xiv.  20,  21.  This  is  the  privilege  of  the 
church  of  Christ,  that  it  is  a  holy  nation,  a  peculiar 
people;  Jenisalem,  the  tvpe  of  it,  is  called  the  holy 
city,  bad  as  it  was,  (Matth.  xxvii.  53. )  till  that  was 
set  up,  but  never  after. 

3.  It  is  the  place  appointed  for  the  solemn  service 
and  woi-ship  of  God;  there  he  is  greatly  praised, 
and  greatly  to  be/iraiscd,  v.  1.  Note,  The  clearer 
discoveries  are  made  to  us  of  God  and  his  greatness, 
the  mnre  it  is  expected  tliat  we  should  alxnind  in  his 
praises.  They  that  from  all  parts  of  the  country 
brought  their  offerings  to  Jei-usalem,  had  reason  to 
be  thankful  that  God  would  not  only  permit  them 
thus  to  attend  him,  but  promise  to  accept  them,  and 
meet  them  with  a  blessing,  and  reckon  himself 
praised  and  honoured  by  their  services.  Herein 
Jems  ilcrn  tx^iified  the  gospel-church;  for  what  lit- 
tle tvilnite  of  praise  God  has  from  this  earth,  arises 
from  that  church  up.n  eartli,  which  is  therefore  his 
tabenv.cle  among  men. 

4.  It  is  taken  under  his  special  protection;  (y.  3.) 
He  is  known  for  a  Refuge;  he  has  appiroved  him- 
self sucli  a  oiie,  and  as  such  a  one  he  is  there  ap- 
plied to  by  his  worship])ers.  They  that  know  him, 
will  trust  in  him,  and  seek  to  him,  ix.  10.  God  was 
known,  not  cnlv  in  the  streets,  but  even  in  the  pa- 
laces, of  Jerusalem,  for  a  Refuge;  the  great  men 
had  recourse  to  Gud,  and  acquaintance  with  him. 
And  tlicn  religion  was  likely  to  flourish  in  the  city, 
w^v.n  it  reigned  in  the  palaces. 

5.  lJ])fin  all  these  accounts,  Jenist-Um,  and  espe- 
cidly  mount  Zion,  (ii  which  the  temple  was  built, 
were  univcrsallv  brlnved  and  admired;  Beautiful 

.    for  situation,  and  the  joy  of  the  whole  earth,  v.  2. 


PSALMS,  XL VIII. 


The  sil  uation  must  needs  be  every  way  agreeable, 
when  Infinite  ^^'isdom  chose  it  for  the  place  of  the 
s.inctuary;  and  that  whicli  made  it  beautiful,  was, 
tliat  it  was  the  mountain  of  holiness,  for  there  is  a 
beauty  in  holiness.  Tliis  earth  is,  by  sin,  covered 
with  dcf.a-mity,  and  tliLref.  re  justly  mieht  that  spot 
of  ground,  wli'ch  was  tlius  be  lUt.fied  with  holiness, 
be  called  (he  Joy  of  the  whole  earth,  th;.t  is,  what 
the  whole  earth  had  reason  to  rejoice  in,  that  God 
would  thus  in  very  deed  dwell  with  man  upon  the 
earth.  Mount  Zion  was  on  the  north  side  of  Jeru- 
salem, and  so  was  a  slielter  to  the  city  from  the  cold 
and  bleak  winds  tliat  blew  from  tli;.t  quarter;  or,  if 
fair  weather  was  expected  cut  of  the  north,  they 
were  thus  directed  to  look  Zion-ward  for  it. 

II.  That  the  kings  of  the  earth  were  afraid  of  it. 
That  God  was  known  in  their  palaces  for  a  Refuge, 
they  had  had  a  late  instance,  and  a  very  remarkable 
one.     Whatever  it  was, 

1.  They  had  had  but  too  much  occasion  to  fear 
their  enemies;  For  the  kings  were  assejnbled,  v.  4. 
The  neighbouring  princes  were  confederate  against 
Jenasalem,  their  heads  and  hems,  their  policies  and 
powers,  were  combined  for  its  min;  they  were  as 
sembled  witli  all  their  forces,  they  passed,  advanced, 
and  marched  on,  together,  not  doubting  but  they 
should  soon  make  themselves  masters  of  that  city 
which  should  have  been  the  joy,  but  was  the  envy, 
of  the  whole  earth. 

2.  God  made  their  enemies  to  fear  them.  The 
very  sight  of  Jemsalcm  stmck  them  into  a  conster- 
nation, and  gave  check  to  their  fury;  as  the  sight 
of  the  tents  of  Jacob  frightened  Balaam  from  his 
puipose  to  curse  Israel,  Numb.  xxiv.  2.  They  saw 
it  and  marvelled,  and  hasted  away,  v.  5.  Not  Feni, 
vidi,  vici — I  came,  I  saw,  I  conquered;  but,  on  the 
contrary,  Veni,  vidi,  xuctus  sum — I  came,  I  saw,  I 
was  defeated.  Not  that  there  was  any  thing  to  be 
seen  in  Jerusalem  that  was  so  very  formidable ;  but  the 
sight  of  it  brought  to  mind  what  they  had  licard  con- 
cerning the  special  presence  of  Gcd  in  th:it  city,  and 
the  divine  protection  it  was  under,  and  God  impress- 
ed such  terrors  on  their  minds  thereby,  as  made  them 
retire  with  precipitation.  Though  they  were  kings, 
though  they  were  many  in  confederacy,  yet  they 
knew  themselves  an  unequ;d  match  for  Omnipo- 
tence, and  therefore  /fQ?-ca  we  upon  them,  and  pain, 
V.  6.  Note,  God  can  dispirit  the  stoutest  of  his 
church's  enemies,  and  soon  pvit  them  in  pain  that 
live  at  ease.  The  fright  they  were  in  upon  the 
sight  of  Jerusalem  is  here  compared  to  the  throes  of 
a  woman  in  travail,  which  are  shai-p  and  grievous, 
which  sometimes  come  suddenly,  (1  Thess.  v.  3.) 
which  cannot  be  avoided,  and  which  are  effects  of 
sin  ;ind  the  curse.  The  defeat  hereby  given  to  their 
designs  upon  Jemsalem  is  compared  to  the  dreadful 
work  made  with  a  fleet  of  ships  by  a  vie'lent  storm, 
when  some  are  split,  others  shattered,  all  dispersed; 
{v.  7. )  Thou  breakest  the  ships  of  Tarshish  with  an 
east-wind;  effects  at  sea  lie  thus  exposed.  The 
terrors  of  God  are  compared  to  an  east-wind;  (Job 
xxvii.  20,  21.)  these  shall  put  them  into  confusion, 
and  break  all  their  measures.  Hlio  knows  the 
power  of  God's  anger? 

8.  As  we  have  heard,  so  have  we  seen  in 
the  city  of  the  Lord  of  hosts,  in  the  city  of 
our  God:  God  will  establish  it  for  ever 
Selah.  9.  We  have  thouijht  of  thy  loving- 
kindness,  O  God,  in  the  midst  of  thy  temple. 
10.  Accordine;  to  thy  name,  O  God,  so  is 
thy  praise  unto  the  ends  of  the  earth:  thy 
rijsht  hand  is  full  of  riiz;hteousness.  1 1 .  Let 
mount  Zion  rejoice,  let  the  daughters  of 
Judah  be  glad,  because  of  thy  judgments 


PSALMS,  XLVIll. 


339 


1 2.  Walk  about  Zion,  and  go  round  about 
ner  :  tell  the  towers  thereof.  13.  Mark  ye 
well  her  bulwarks,  consider  her  palaces; 
that  ye  may  tell  it  to  the  generation  follow- 
ing. 1 4.  l^^'or  this  God  is  our  God  for  ever 
and  ever;  he  will  be  our  guide  even  unto 
death. 

We  have  here  the  good  use  and  improvement 
which  the  people  of  God  are  taught  to  make  of  his 
late  glorious  and  gracious  appearances  for  them 
against  their  enemies,  that  diey  might  work  for 
their  good. 

I.  Let  our  faith  in  the  word  of  God  be  hereby 
confirmed.  If  we  compare  what  God  has  done  with 
what  he  has  spoken,  we  shall  find,  that  as  we  have 
heard,  so  have  we  seen,  {v.  8. )  and  what  we  have 
seen,  obhges  us  to  believe  what  we  have  heard. 
1.  "  As  we  have  heard  done  in  former  providences, 
in  the  days  of  old,  so  have  we  seen  done  m  our  own 
days. "  Note,  God's  latter  appearances  for  his  peo- 
ple, against  his  and  their  enemies,  are  consonant  to 
his  former  appearances,  and  should  put  us  in  mind 
of  them.  2.  "As  we  have  heard  in  the  in-oniise 
and  prediction,  so  have  we  seen  in  the  perfuimance 
and  accomplishment.  We  have  heard  that  God  is 
the  Lord  of  hosts,  and  that  Jeimsalem  is  the  city  of 
our  God,  is  dear  to  him,  is  his  particular  care;  and 
now  we  have  seen  it,  we  have  seen  the  power  of  our 
God,  we  have  seen  his  goodness,  we  have  seen  his 
care  and  concern  for  us;  that  he  is  a  JVall  of  Jire 
round  about  Jerusalem,  and  the  glory  in  the  midst 
of  her. "  Note,  In  the  great  things  that  God  has 
done,  and  is  doing,  for  his  church,  it  is  good  to  take 
notice  of  the  fulfilling  of  the  scriptures;  and  this 
would  help  us  the  better  to  understand  both  the 
providence  itself,  and  the  scripture  that  is  fulfilled 
in  it. 

II.  Let  our  hope  of  the  stability  and  pei-petuity  of 
the  church  be  hereljy  encouraged.  "  From  what 
we  have  seen,  compared  with  what  we  have  heard, 
in  th'j  city  of  our  God,  we  may  conclude,  tliat  God 
will  estiblish  it  for  ever."  This  was  not  fulfilled  in 
Jerusalem,  (that  city  was  long  since  destroyed,  and 
all  its  glory  1  lid  in  the  dust,)  but  has  its  accomplish- 
ment in  tlie  gospel-church;  we  are  sure  that  that 
shall  be  est  iblishcd  for  ever,  it  is  built  upon  a  rock, 
and  the  gates  of  htU  cannot  prevail  against  it, 
Matth.  xvi.  18.  God  himself  has  undertaken  tlie 
establisliment  of  it;  it  is  the  Lord  that  has  fcamdcd 
Zion,  Isa.  xiv.  32.  •  And  what  we  have  seen,  com- 
p  \red  with  what  we  h  l^'e  heard,  may  encourage  us 
to  hope  in  that  promise  of  God,  upon  which  the 
church  is  built. 

III.  Let  our  minds  be  hereby  filled  with  good 
thouglits  of  God.  "From  what  we  have  heard, 
and  seen,  and  hoi:)ed  for,  we  may  take  occasion  to 
think  much  of  God's  loving-kindness,  whenever  we 
meet  in  the  midst  of  his  temfile,"  v.  9.  All  the 
streams  of  mercy  that  flow  down  to  us,  must  be  nin 
up  to  the  fountain  of  God's  loving-kindness.  It  is 
not  owing  to  any  merit  of  ours,  but  purely  to  his 
mercy,  and  the  peculiar  favour  he  bears  to  his  peo- 
ple. This,  therefore,  we  must  think  of  with  delight, 
think  of  frequently,  and  fixedly.  What  subject  can 
we  dwell  upon  more  noble,  more  pleasant,  more 
profitable!  We  must  have  God's  loving-kindness 
always  before  our  eyes,  (xxvi.  3.)  especially  when 
we  attend  upon  him  in  his  temple.  Wlien  we  enjoy 
the  benefit  of  public  ordinances  undisturbed,  we 
meet  in  his  temple,  and  there  is  none  to  make  \is 
afraid,  we  should  take  occasion  thence  to  think  of 
his  loving-kindness. 

_IV.  Let  us  gi\'e  to  God  the  glory  of  the  great 
things  which  he  has  done  for  us,  and  mention  them 


to  his  honour;  {v.  10.)  "According  to  thy  name, 
O  God,  so  is  thy  firaise,  not  only  in  Jerasalem,  but 
to  the  ends  of  the  earth. "  By  the  late  signal  delive- 
rance of  Jemsalem,  God  had  made  himself  .a  name; 
he  had  gloriously  discovered  his  wisdom,  power, 
and  goodness,  and  made  all  the  nations  about  sensi- 
ble of  it;  and  so  was  his /iraise;  that  is,  some,  in  all 
parts,  would  be  found  giving  glory  to  him  according- 
ly. As  far  as  his  name  goes,  his  praise  will  go,  at 
least,  it  should  go,  and,  at  length,  it  shall  go,  when 
all  the  ends  of  tlie  world  shall  praise  him,  xxii.  27. 
Rev.  xi.  15.  Some,  by  his  na77ie,  understand  espe- 
cially that  glorious  name  of  his,  the  Lord  of  hosts; 
according  to  that  name,  so  is  his  praise;  for  all  the 
creatures,  e\en  to  the  ends  of  the  earth,  are  under 
his  command.  But  his  people  must,  in  a  special 
manner,  acknowledge  his  justice  in  all  he  does  for 
them;  "  Righteousness  fills  thy  right  hand;  all  the 
operations  ot  thy  power  are  consonant  to  the  eternal 
rules  of  equity. 

V.  Let  all  the  membei-s  of  the  church  in  particu- 
lar, take  to  themsehes  the  comfort  of  what  God 
does  for  his  church  in  general;  {v.  11.)  "  Let  mount 
Zion  rejoice,  the  priests  and  Levites  that  attend  the 
sanctuary,  and  then  let  all  the  daughters  of  Judah, 
the  country -towns,  and  the  inhabitants  of  them,  be 
glad;  let  the  women,  in  their  songs  and  dances,  as 
,usual  on  occasion  of  public  joys,  celebrate  with 
thankfulness  this  great  salvation  which  God  has 
wrought  for  us."  Note,  When  we  have  given  God 
the  ]n-aise,  we  may  then  take  the  pleasure,  of  the 
extraordinaiy  deliverances  of  the  church,  and  be 
glad  because  of  God's  judgments,  the  operations  of 
his  providence,  all  which  we  may  see  wrought  in 
wisdom,  (therefore  cAltfl  judg7nents,)  and  working 
for  tlie  good  of  his  church. 

yi.  Let  us  diligently  observe  the  instances  and 
evidences  of  the  church's  beauty,  strength,  and 
safety,  and  faithfully  transmit  our  observations  to 
those  that  shall  come  after  us;  {v.  12,  13.)  Walk 
about  Zion.  Some  think  this  refers  to  the  ceremony 
of  the  triumph ;  let  those  who  are  employed  in  that 
solemnity,  walk  round  the  walls,  as  they  did,  (Neh. 
xii.  31.)  singing,  and  praising  God.  In  doing  this, 
let  them  tell  the  towers,  and  mark  well  the  bulwarks, 
1.  That  they  might  magnify  the  late  wonderful  de- 
liverance G(xl  had  wrought  for  them.  Let  them 
observe,  with  wonder,  that  the  towers  and  bulwarks 
are  in  all  their  full  strength,  and  none  of  them 
damaged;  the  palaces  in  their  beauty,  and  none  of 
them  blemislied;  there  is  not  the  least  damage  done 
to  the  city  by  the  kings  that  were  assembled  against 
it;  {v.  4.)  Tell  this  to  the  generation  following,  as 
a  wonderful  instance  of  God's  care  of  his  holy  city, 
that  the  enemies shouldnotonlynoti-uinordestroyit, 
but  not  so  much  as  hurt  or  deface  it.  2.  That  they 
might  fortify  themselves  against  the  fear  of  the  like 
threatening  danger,  another  time.  And  so,  (1.) 
We  may  understand  it  literally  of  Jerusalem,  and 
the  strong-hold  of  Zion.  Let  the  daughters  of  Ju- 
dah see  the  towers  and  bulwarks  of  Zion,  with 
pleasure,  equal  to  the  terror  with  which  the  kings, 
their  enemies,  saw  them,  xk  5.  Jerusalem  was 
generally  looked  upon  as  an  impregnable  place,  3s 
appears.  Lam.  iv.  12.  ylll  the  inhabitants  of  the 
world  would  not  have  believed  that  an  enemy  should 
have  entered  the  gates  of  Jerusalem:  nor  could  they 
have  entered,  if  the  inhabitants  had  not  sinned  away 
their  defence.  Set  your  heart  to  her  bulwarks. 
This  intimates  that  the  principal  bulwarks  of  Zion 
were,  not  tlie  objects  of  sense,  which  they  might  set 
their  eye  upon,  but  the  objects  of  faith,  which  they 
must  set  their  hearts  upon;  it  was  well  enough  for- 
tified, indeed,  both  by  nature  and  art;  but  its  bul- 
warks, that  Avcre  mostly  to  be  relied  upon,  were  the 
special  presence  of  God  in  it,  the  beauty  of  holiness 
he  had  put  upon  it,  and  the  promises  he  had  made 


340 


PSALMS,  XLIX. 


concerning  it.  "  Consider  Jerusalem's  strength, 
and  tell  it  to  the  generations  to  come,  that  they  may 
do  n:'.thing  to  weaken  it,  and  that,  if  at  any  time  it 
be  in  distress,  they  may  not  basely  surrender  it  to 
the  enemy  as  not  tenable."  Calvin  observes  here, 
that  when  they  are  directed  to  transmit  to  posterity 
a  particular  account  of  the  towers,  and  bulwarks, 
and  palaces  of  Jeinisalem,  it  is  intimated,  that,  in 
process  of  time,  they  would  all  be  destroyed,  and 
remain  no  longer  to  be  seen;  for,  otherwise,  what 
need  was  there  to  preserve  the  description  and  his- 
tory of  them?  When  the  disciples  were  admiring 
the  buildings  of  the  temple,  their  Master  told  them, 
that  in  a  little  time  one  stone  cf  it  should  not  1)e  left 
ufion  another,  Matth.  xxiv.  1,  2.  Tlierefore,  (2.) 
This  must  certainly  be  applied  to  the  gospel-church, 
tliat  mount  Zion,  Heb.  xii.  22.  "Consider  the 
towers,  and  bulwarks,  and  palaces,  of  that,  that  you 
m-iy  be  invited  and  encouraged  to  join  yourselves  to 
it,  and  embark  in  it.  See  it  foimded  on  Christ,  the 
Rock  fortified  by  the  divine  power,  giiarded  by  him 
that  neither  slumbers  nor  sleeps.  See  what  pre- 
cious ordinances  are  its  palaces,  what  precious  pro- 
mises are  its  bulwarks;  tell  this  to  the  generation 
following,  that  they  may  with  purpose  cf  heart  es- 
pouse its  interests,  and  cleave  to  it. " 

VII.  Let  us  triumph  in  God,  and  in  the  assurances 
we  have  of  his  everlasting  loving-kindness,  v.  14. 
Tell  this  to  the  generation  following,  transmit  this 
truth  as  a  sacred  deposit  to  your  posterity,  That 
this  God,  who  has  now  done  such  great  things  for 
us,  is  our  God  for  ever  and  ever;  he  is  constant  and 
unchangeable  in  his  love  to  us  and  care  forus.  1. 
If  God  be  our  Ciod,  he  is  ours  for  ever,  not  only 
through  all  the  ages  of  time,  but  to  eternity;  for  it 
is  the  everlasting  blessedness  of  glorified  saints, 
that  God  himself  will  be  with  them,  and  will  be 
their  God,  Rev.  xxi.  3.  2.  If  he  be  our  God,  he 
Avill  be  our  Guide,  our  f  uthful  constant  Guide,  to 
show  us  our  way,  and  to  lead  us  in  it;  he  will  be  so, 
even  unto  death,  which  will  be  the  period  of  our 
way,  and  will  bring  us  to  our  rest.  He  will  lead 
and  keep  us,  even  to  the  last.  He  will  be  our  Guide 
above  death;  so  some.  He  will  so  guide  us,  as  to 
set  us  above  the  reach  of  death,  so  that  it  sh;ill  not 
be  able  to  do  us  any  real  hurt.  He  will  be  our 
Guide  beyond  death;  so  others.  He  will  conduct 
us  safe  to  a  happiness  on  the  other  side  death,  to  a 
life  in  which  there  shall  be  no  more  death.  If  we 
take  the  Lord  for  our  God,  he  will  conduct  and 
convey  us  safe  to  death,  through  death,  and  Ix'ycnd 
'leath;  down  to  death,  and  up  again  to  glor}-. 

PSALM  XLIX. 

This  psalm  is  a  sermon,  and  so  is  the  next.  In  most  of  the 
psalms,  we  have  the  penman  praying;  or  praisinsr;  in  these, 
we  have  him  preachinsr;  and  it  is  our  duty,  in  siniring- 
psalms,  to  teach  and  admonish  ourselves  and  one  another. 
The  scope  and  desiprn  of  this  discourse  is,  to  convince 
the  men  of  this  world  of  their  sin  and  follv  in  setting 
their  hearts  upon  the  things  of  this  world,  and  so  to  per- 
suade them  to  seek  the  thinsrs  of  a  better  world;  as  also  to 
comfort  the  people  of  God,  in  reference  to  their  own 
troubles,  and  thC  grief  that  arises  from  the  prosperity  of 
the  wicked.  I.  In  the  preface,  he  proposes  to  awaken 
worldly  people  out  of  their  security,  (v.  1.  .3.)  and  to  com- 
fort himself  and  other  godly  people  in  a  day  of  distress, 
V.  4,  5.  II.  In  the  rest  of  the  psalm,  1.  He  endeavours 
to  convince  sinners  of  their  folly  in  doatin<T  upon  the 
wealth  of  this  world,  by  showing  them,  (1.)  That  they 
cannot,  with  all  their  wealth,  save  their  friends  from 
death,  v.  6.  .9.  (2.)  They  cannot  save  themselves  from 
death,  y.  10.  (3. J  Thev  cannot  secure  themselves  a  hap- 
pmcss  in  this  world,  v.  11, 12.  Much  less,  (4.)  Can  thev 
secure  to  themselves  a  happiness  in  the  other  world,  v.  14. 
2.  He  endeavours  to  comfort  himself  and  other  good 
people,  (1.)  Against  the  fear  of  death,  V.  15.  (2.)  Against 
the  fear  of  the  pro.-^pcriiig  power  of  wicked  people,  v. 
16.  .20.  In  singing  this  psalm,  let  us  receive  these  in- 
structions and  be  wise. 


To  the  chief  musician.  A  fisalm  for  the  sons  of 
Korah. 
EAR  this,  all  ye  people ;  give  ear,  all 
ye  inhabitants  of  the  world :  2.  Both 
low  and  high,  rich  and  poor  together.  3 
My  mouth  shall  speak  of  wisdom ;  and  the 
meditation  of  my  heart  shall  he  of  under- 
standing. 4.  I  will  incline  mine  ear  to  a 
parable;  I  will  open  my  dark  saying  upon 
the  harp.  5.  Wherefore  should  I  fear  in 
the  days  of  evil,  ivhen  the  iniquity  of  my 
heels  shall  compass  me  about? 

This  is  the  psalmist's  preface  to  his  discourse  crn- 
ceming  the  vanity  cf  the  world,  and  its  insvifficiency 
to  make  us  happy;  and  we  seldom  meet  with  an  in- 
troduction more  solemn  than  this  is;  for  there  is  no 
truth  of  more  undoubted  certainty,  nor  of  greater 
weight  and  importance,  and  the  consideration  cf 
which  will  be  oi  more  advantage  to  us. 

I.  He  demands  the  attention  of  others  to  that 
which  he  was  about  to  say;  (t.  1,  2.)  Hear  this, 
all  ye  people;  hear  it  and  heed  it,  hear  it  and  consi- 
der it;  what  is  spoken  once,  hear  tAvice;  Hear  ana 
give  ear,  Ixii.  9,  11.  Not  only,  "Hear,  all  ye  Is- 
raelites, and  give  car  all  the  inhabitants  of  Canaan," 
but.  Hear,  all  ye  people,  and  give  ear,  all  ye  inha- 
bitants of  the  world;  for  this  doctrine  is  net  pecu- 
liar to  those  that  are  blessed  with  divine  revelation, 
but  even  the  light  of  nature  witnesses  to  it.  All 
men  may  know,  and  therefore  let  all  men  consider, 
that  their  riches  will  not  profit  them  in  the  day  cf 
death.  Both  low  and  high,  both  rich  and  peer, 
must  come  together,  to  hear  the  word  cf  God;  let 
both,  therefore,  hear  this  with  application.  Let 
those  that  are  high  and  rich  in  the  world,  hear 
of  the  vanity  of  their  worldly  possessions,  and  net 
be  proud  of  them,  ncr  secure  in  the  enjoyment  cf 
them,  but  lay  them  cut  in  doing  good,  that  with 
them  they  may  make  to  themselves  friends;  let 
those  that  are  poor  and  low,  hear  this,  nnd  be  ccn- 
tent  with  their  little,  and  net  envy  those  th;.t  have 
abundance.  Poor  people  are  as  much  in  dnneer 
from  an  inordinate  desire  toward  the  wealth  cf  the 
world,  as  rich  people  from  an  inordinate  delight  in  it. 

He  gives  a  good  rcjison  why  his  discourse  should 
be  regarded;  (t'.  3.)  My  mouth  shall  speak  of  wis- 
dom; what  he  hnd  to  s;iy,  1.  Was  true  and  good. 
It  is  wisdom  and  understanding,  it  will  make  these 
wise  and  intelligent  that  receive  it,  r  nd  submit  to  it. 
It  is  not  doubtful  luit  certain,  net  trivial  but  weighty, 
not  a  matter  of  nice  speculation,  but  of  admirable 
use  .to  guide  us  in  the  right  way  to  eitr  great  enc'. 
2.  It  was  what  he  \v:A  himself  well-digested.  \A'hnt 
his  mouth  spake  was  the  meditation  cf  his  heart; 
(iis  xix.  14. — xlv.  1.)  it  WPS  Avhat  God  put  into  his 
mind,  what  he  had  himself  seriously  considered, 
and  was  fidly  ;ipi)rized  of  the  meaning  of,  and  crn- 
vinced  of  the  truth  of.  That  Avhicli  minis-tors  speak 
from  their  own  hearts  is  most  likely  io  reach  the 
hearts  of  their  hearers. 

II.  He  engages  his  own  attention;  (y.  4.)  /  will 
incline  mine  ear  to  a  parable.  It  is  called  a  para- 
ble, not  because  it  is  figurati\e  and  obscure,  but  be 
cause  it  is  a  wise  discourse,  and  very  instnictive. 
It  is  the  same  word  that  is  used  concerning  Solo- 
mon's proverbs.  The  psalmist  will  himself  incline 
his  ear  to  it.  This  intiinates,  1.  That  he  was 
taught  it  bv  the  Sjiirit  of  God,  and  did  not  speak  of 
himself.  I'hose  that  undertake  to  teach  others, 
nuist  first  learn  themselves.  2.  That  he  thought 
himself  nearly  concerned  in  it,  and  was  resolved  not 
to  venture  his  own  soul  upon  that  bottom  which  he 
dissuaded  others  from  venturing  theirs  upon.  3. 
Tliat  he  would  not  exoect  others  should  attend  t«^ 


PSALMS,  XIJX. 


that  which  he  himself  did  not  attend  to  as  a  mattei' 
of  the  greatest  importance.  Where  God  gives  the 
tongue  of  the  learned,  he  first  wa/cejjs  the  ear  to 
hear  as  the  learned,  Isa.  1.  4. 

III.  He  promises  to  make  the  matter  as  plain, 
and  as  affecting,  as  he  could;  /  will  ojien  my  dark 
saying  ufion  the  harji.  What  he  learned  for  him- 
self, he  would  not  conceal  or  confine  to  himself,  but 
would  communicate,  for  the  benefit  of  (.thers.  1. 
Some  understood  it  not,  it  was  a  riddle  to  th'.m;  tell 
them  of  the  vanity  of  the  things  tliat  are  seen,  and 
of  the  reality  and  weight  of  invisible  things,  and 
they  say,  -/ih.  Lord  God,  doth  he  720t  sjieak  para- 
bles? For  the  sake  of  such,  he  would  open  this 
d  irk  saying,  and  make  it  so  plain,  th.it  he  tiiat  nins 
might  read  it.  2.  Others  understood  it  well  enough, 
but  they  were  not  removed  by  it,  it  never  affected 
them,  and,  for  their  sake,  he  would  open  it  upon 
the  harp,  and  tiy  that  expedient  to  work  upon  them, 
to  win  upon  them.  A  verse  may  find  him  who  a 
sermon  jlies.     Herbert. 

IV.  He  begins  with  the  application  of  it  to  him- 
self, and  that  is  the  right  method  in  which  to  treat 
of  divine  things;  we  must  first  preach  to  ourselves, 
before  we  undertake  to  admonish  or  instruct  others. 
Before  he  comes  to  set  down  the  folly  of  carnal  se- 
curity, {v.  6.)  he  here  lays  down,  from  his  own  ex- 
perience, the  benefit  and  comfoi-t  of  a  holy  gracious 
security,  which  they  enjoy  who  ti'ust  in  God,  and 
not  in  their  worldly  wealth;  JVherefore  should  I 
fear?  he  means,  JVherefore  should  I  fear  their  fear, 
(1st.  viii.  12.)  the  fears  of  worldly  people?  1. 
"  Wherefore  should  I  be  afraid  of  them.''  Where- 
fore should  I  fear  in  the  days  of  trouble  and  perse- 
cution, when  the  iniquity  of  my  heels,  or  of  my 
supplanters  that  endeavour  to  trip  up  my  heels, 
shall  co?n/iass  me  about,  and  they  shall  surround 
rm  with  their  mischievous  attempts?  Why  should 
I  be  afraid  of  those,  all  whose  power  lies  in  their 
wealth,  which  will  not  enable  them  to  redeem  their 
friends?  I  will  not  fear  theirpower,  for  it  cannot  en- 
able them  to  ruin  me."  The  great  men  of  the 
world  will  not  appear  at  all  formidable,  wlien  we 
consiiler  what  little  stead  their  wealth  will  stand 
them  in.  We  need  not  fear  their  casting  us  down 
from  our  excellency,  who  cannot  support  them- 
sclvesi  in  their  own  excellency.  2.  "Wherefore 
should  I  be  afraid  like  them?"  The  days  of  old 
a9;e  and  death  are  the  days  of  exnl,  Eccl.  xii.  1. 
In  the  day  of  judgment,  the  iniquity  of  our  heels, 
or  of  our  steps,  our  past  sins,  will  compass  us 
about,  will  be  set  in  order  before  us.  Every  work 
will  be  brought  into  Judgment,  with  every  secret 
thing;  and  ex>ery  one  of  us  must  give  account 
of  himself.  In  these  days,  worldly  wicked  people 
will  be  afraid;  nothing  more  dreadful  to  them,  that 
hav?  set  their  hearts  upon  the  world,  than  to  think 
of  le  iving  it;  death  to  them  is  the  king  of  terrors, 
because,  after  death,  comes  the  judgment,  when 
their  sins  wHl  svirround  them  as  so  many  furies;  but 
wheref -r .'  should  a  good  man  fear  death,  who  has 
God  with  him?  xxiii.  4.  When  his  iniquities  com- 
pass him  ah^iut,  he  sees  them  all  pardoned,  his  con- 
science is  purified  and  pacified,  and  then,  even  in 
the  judgment-d  ly,  when  the  hearts  of  others  fail 
them  for  fenr,  they  can  lift  up  their  heads  with  joy, 
Luke  xxi.  26,  28.  Note,  The  children  of  God, 
thou'-'-h  ever  so  poor,  are  in  this  ti-uly  happy,  above 
the  m-ist  prosperous  of  the  children  of  this  world, 
th  it  they  ar.^  well-girarded  against -the  terrors  of 
d?  :t'i,  and  tlie  judgment  to  come. 

6.  They  that  trust  in  their  wealth,  and 
boast  themselves  in  the  multitude  of  their 
riches;  7.  None  of  them  can  by  any  means 
redeem  his  brother,  nor  give  to  God  a  ran- 


341 

som  for  him;  8.  (For  the  redemption  of 
their  soul  is  precious,  and  it  ceaseth  for 
ever;)  9.  I'hat  he  should  still  live  for  ever, 
and  not  see  corruption.  10.  For  he  seeth 
that  wise  men  die,  likewise  the  fool  and  the 
brutish  person  perish,  and  leave  their  wealth 
to  others.  1 1 .  Their  inward  thought  is,  that 
their  houses  shall  continue  for  ever,  and  their 
dwelling-places  to  all  generations :  they  call 
their  lands  after  their  own  names.  1 2.  Ne- 
vertheless, man  being  in  honour  abideth  not 
he  is  like  the  beasts  that  perish.  13.  This 
their  way  is  their  folly:  yet  their  posterity 
approve  their  sayings.  Selah.  14.  Like 
sheep  they  are  laid  in  the  grave;  death  shall 
feed  on  them;  and  the  upright  shall  have 
dominion  over  them  in  the  morning;  and 
their  beauty  shall  consume  in  the  grave 
from  their  dwelling. 

In  these  verses,  we  have, 

I.  A  description  of  tlie  spirit  and  way  of  worldly 
people,  whose  portion  is  in  this  life,  xvii.  14. — xlix. 
6,  1 1.  It  is  taken  for  granted  that  they  have  wealth, 
and  A  multitude  of  riches,  (x-.  6.)  houses  and  lands 
of  inheritance,  which  they  call  their  own,  v.  11. 
God  often  gives  abundance  of  the  good  things  of 
this  world  to  bad  men,  who  live  in  contempt  of  "him, 
and  rebellion  against  him — by  which  it  appears, 
that  they  are  not  the  best  things  in  themselves,  for 
then  God  would  give  most  of  them  to  his  best 
fnends;  and  that  they  are  not  the  best  things  for  us, 
for  then  they  would  not  have  so  much  of  tliem,  who, 
being  marked  for  rain,  are  to  be  ripened  for  it  by 
their  prosperity,  Prov.  i.  32.  A  man  may  have 
abundance  of  the  wealth  cf  this  world,  and  be  made 
better  by  it,  may  thereby  have  his  heart  enlarged  in 
love,  and  thankfulness,  and  obedience,  and  may  do 
that  good  with  it  which  will  be  fruit  abounding  to 
his  account;  and  therefore  it  is  not  men's  having 
riches  that  denominates  them  worldly,  but  their  set- 
ting their  hearts  upon  them  as  the  best  things;  and 
so  these  worldly  people  are  here  described; 

1.  They  repose  a  confidence  in  their  riclies;  They 
trust  in  their  wealth,  {v.  6.)  they  depend  upon  it 
as  their  portion  and  happiness,  and  expect  that  it 
will  secure  them  from  all  evil,  and  supply  them 
with  all  good,  and  that  they  need  nothing  else,  nc, 
not  God  himself.  Their  gold  is  their  hope,  (Job 
xxxi.  24. )  and  so  it  becomes  their  god.  Thus  our 
Saviour  explains  the  difficuhv  of  the  salvation  cf 
rich  people;  (Mark  x.  24.)' How  hard  is  it  for 
them  that  trust  in  riches  to  enter  into  the  kintrdom 
of  GodI  See  1  Tim.  vi.  17. 

2.  They  take  a  pride  in  their  riches;  They  boast 
themselves  in  the  multitude  of  them,  as  if  they 
were  sure  tokens  of  God's  favour,  and  certain  proofs 
of  their  own  ingenuity  and  industiy.  My  might,  and 
the  flower  of  my  hand,  have  gotten  me  this  wealth;  as 
if  they  made  them  tmly  great  and  happy,  and  more 
really  excellent,  th;m  their  neighbours.  They  boast 
that  they  have  all  they  would  have,  (x.  3.)  and  can 
set  all  the  world  at  defiance;  /  sit  as  a  queen,  and 
shall  be  a  lady  for  ever;  therefore  they  call  their 
lands  after  their  own  names,  hoping  thereby  to  per- 
petuate their  mcmoiy;  and,  if  their  lands  do  retain 
the  names  by  which  they  called  them,  it  is  but  a 
poor  honour;  but  they  often  change  their  namej 
when  tlicy  change  their  owners. 

3.  They  flatter  themselves  with  an  expectation  of 
the  perpetuity  of  their  worldly  possessions;  (v.  11.) 
Their  inward  thought  is,  that' their  house,^  shall  con- 


342 


PSALMS,  XLIX. 


tinue  for  ever,  and  with  this  thought  they  please 
themselves.  Are  not  all  thoughts  inward?  Yes:  but  it 
intimates,  (1.)  That  this  thought  is  deeply  I'ooted  in 
their  minds,  is  rolled  and  revolved  there,  and  care- 
fully lodged  in  the  innermost  recesses  of  their  hearts. 
A  godly  man  has  thoughts  of  the  world,  but  they  are 
his  outward  thoughts;  his  inward  thought  is  reserved 
fir  God  and  heavenly  things;  but  a  worldly  man 
has  only  some  foreign  floating  thoughts  of  the  things 
'f  Ciod,  while  his  fixed  thought,  his  inward  thought, 
is  about  the  world;  that  lies  nearest  his  heart,  and  is 
upon  the  throne  there.  (2.)  There  it  is  industri- 
ously concealed;  they  cannot,  for  shame,  say  that 
they  expect  their  houses  to  continue  for  ever,  but, 
inwardly,  they  think  so.  If  they  cannot  persuade 
themselves  that  they  shall  continue  for  e^'er,  yet 
they  are  so  foolish  as  to  think  their  houses  shall,  and 
their  dwelling-places — suppose  they  should,  what 
good  will  that  do  them,  when  they  shall  be  no  longer 
theirs?  But  they  will  not;  for  the  v/orld  passes 
away,  and  the  fashion  of  it;  all  things  are  devoured 
by  the  teeth  of  time. 

'II.  A  demonstration  of  their  folly  herein.  In 
general,  (x'.  13.)  This  their  ivay  is  their  folly. 
Note,  The  way  of  worldliness is  a  very  foolish  way: 
they  that  lay  up  their  treasure  on  earth,  and  stt 
their  affections  on  things  below,  act  contrary  both 
to  right  reason  and  to  their  tme  interest.  God  him- 
self pronounced  him  a  fool  who  thought  his  goods 
were  laid  up  for  many  years,  and  that  they  would  be 
a  portion  for  his  soul,  Luke  xii.  19,  20.  And  yet 
their  posterity  approve  their  sayings,  agree  with 
them  in  the  same  sentiments,  say  as  they  say,  and 
do  as  they  do,  and  tread  in  tlie  steps  of  their  world- 
liness. Note,  The  love  of  the  world  is  a  disease 
that  nms  in  the  blood;  men  have  it  by  kind,  tUl  the 
grace  of  God  cures  it. 
To  prove  the  f  )lly  of  carnal  wi-ldlings,  he  shows, 
1.  Thit,  with  all  their  wealth,  they  cannot  save 
the  life  of  the  dearest  friend  tliey  l\ivc  in  the  world, 
nor  purcliase  a  reprieve  for  him  when  he  is  under 
the  arrest  of  death;  {y.  7"9. )  .A'bne  of  them  can 
by  any  means  redeem  his  brother;  his  brother- 
worldling,  who  would  give  him  counter-security  out 
of  his  own  estate,  if  he  would  but  he  hm\  for  him: 
and  gladly  he  would,  in  hopes  that  he  miglit  do  the 
same  kindness  for  him  another  time.  But  their 
words  will  not  be  taken  one  for  anotlier,  nor  will 
one  man's  estate  be  the  ransom  of  another  man's 
life.  God  does  not  value  it,  it  is  of  no  account  with 
him;  and  the  true  value  of  things  is  as  they  stand  in 
his  books.  His  justice  will  not  accept  it  by  way  of 
commutation  or  equivalent.  The  Lord  of  cur  bro- 
ther's life  is  the  Lord  of  our  estate,  and  may  take 
both,  if  he  pleases,  without  either  difficulty  to  him- 
self or  wrong  to  us;  and  therefore  one  cannot  be 
ransom  for  another.  We  cannot  bribe  death,  that 
our  brother  should  still  live,  much  less  that  he 
should  live  for  ever,  in  this  world,  nor  bribe  the 
grave,  that  he  should  not  see  corruption;  for  we 
must  needs  die,  and  return  to  the  dust,  and  there  is 
no  discharge  from  that  war.  Wlrat  folly  is  it  to 
trust  to  that,  and  boast  of  that,  which  will  not  ena- 
ble us  so  much  as  for  one  hour  to  respite  the  execu- 
tion of  the  sentence  of  death  upon  a  parent,  a  child, 
or  a  friend  that  is  to  us  as  our  own  soul !  It  is  cer- 
tainly true,  that  the  redemption  of  the  soul  is  fire- 
cious,  and  ceaseth  for  exwr;  life,  when  it  is  going, 
cannot  be  arrested,  and  when  it  is  gone,  it  cannot 
be  recalled,  l:)y  any  human  art,  or  workUy  jn-ice. 
But  this  looks  further,  to  the  eternal  redeni])tion 
which  was  to  be  wrought  out  by  the  Messiah,  whom 
tue  Old  Testament  saints  had  an  eye  to  as  the  Rt  - 
decmer.  Immortality  is  a  jewel  of  too  great  a  va- 
lue to  be  purchased  liy  the  wealth  of  this  world. 
We  are  not  redeerned  with  corruptible  things,  such 
as  silver  and  gold,  1  l*et.  i.  16,  19.     The  learned 


Dr.  Hammond  applies  the  8th  and  9th  verses  ex- 
pressly to  Christ;  "  The  redemption  of  the  soul 
shall  be  precious,  shall  be  high-prized,  it  shall  cost 
very  dear;  but,  being  once  wrought,  it  shall  cease 
for  ever,  it  shall  never  ner-d  to  be  repeated,  Heb. 
ix.  25,  26. — X.  12.  And  he,  the  Redeemer,  shall 
yet  live  for  ever,  and  shall  not  see  corruptioii;  he 
shall  rise  again  before  he  sees  coniiption,  and  ther. 
shall  live  tor  evermore,"  Rev.  i.  18.  Christ  did 
that  for  us,  which  all  the  riches  of  the  world  could 
not  do;  well  therefore  may  he  be  dearer  to  us  than 
any  worldly  things.  Christ  did  that  for  us  which  a 
brother,  a  friend,  could  not  do  f(  r  us,  no  not  one  of 
the  best  estate  or  interest;  and  therefore  those  that 
love  father  or  brother  more  than  him,  are  not  wor- 
thy of  him.  This  likewise  shows  the  folly  of  worldly 
perple,  who  sell  their  souls  for  that  which  would 
never  l:)uy  them. 

2.  That,  with  all  their  wealth,  they  cannot  secure 
themselves  from  the  stroke  of  death.  The  world- 
ling sees,  and  it  vexes  him  to  see  it,  that  wise  men 
die,  likewise  the  fool  and  the  brutish  person  perish, 
V.  10.  Therefore  he  cannot  but  expect  that  it  will, 
at  length,  come  to  his  own  turn;  he  cannot  find  any 
encouragement  to  hope  that  he  himself  shall  conti- 
nue for  ever,  and  therefore  foolishly  comforts  him- 
self with  this,  that,  though  he  shall  not,  his  house 
shall.  Some  rich  people  are  wise,  they  are  politi- 
cians, but  they  cannot  out-wit  death,  nor  evade  his 
stroke,  with  all  their  art  and  management;  others 
are  fools  and  binitish,  ( Fortuna  favet  fatuis — Fools 
are  fortune's  favourites,)  these,  though  they  do 
no  good,  yet  perhaps  do  no  great  hurt,  in  the  world: 
but  that  shall  not  excuse  them,  they  shall  perish, 
and  be  taken  away  by  death,  as  well  as  the  wise 
that  did  mischief  with  their  craft.  Or  by  the  wise 
and  the  foolish  we  may  understand  the  godly  and 
the  wicked ;  the  godly  die,  and  their  death  is  their 
deliverance;  the  wicked  perish,  their  death  is  their 
destruction;  but,  however,  they  leave  their  wealth 
toothers.  (1.)  They  cannot  continue  with  it,  nor 
will  it  serve  to  procure  them  a  reprieve.  That  is  a 
frivolous  plea,  though  once  it  served  a  turn;  (Jer. 
xli.  8.)  Slay  %is  not,  for  we  have  treasures  in  the 
field.  (2.)  They  cannot  cany  it  away  with  them, 
but  must  leave  it  behind  them.  (3. )  They  cainir t 
foresee  who  will,  enjoy  it  when  they  have  left  it; 
they  must  leave  it  to  others,  but  to  whom  they 
know  not,  perhaps  to  a  fool,  (Eccl.  ii.  19.)  perhaps 
to  an  enemy. 

And  as  men's  wealth  will  stand  them  in  no  stead 
in  a  dying  hour,  so  neither  will  their  honour;  (7'. 
12. )  Alan,  being  in  honour,  abides  not.  We  will  sup- 

Eose  a  man  advanced  to  the  highest  pinnacle  rfprc- 
rment,  as  great  and  happy  as  the  world  can  ni:>.ke 
him;  man  in  splendour,  man  at  his  best  estate,  sur- 
rounded and  supported  with  all  the  advantages  he 
can  desire;  yet  then  he  abides  not,  his  honour  docs 
not  continue,  that  is  a  fleeting  shadow,  he  himself 
does  not.  He  tarries  not  all  night;  this  world  is  an 
inn,  in  which  his  stay  is  so  short,  that  he  can  scarcely 
be  said  to  get  a  night's  lodging  in  it;  so  little  rest 
is  there  in  these  things;  he  has  but  a  baiting-time; 
He  is  like  the  beasts  that  perish;  he  must  as  cer- 
tainly die  as  the  beasts,  and  his  death  will  be  as  final 
a  period  to  his  state  in  this  world  as  theirs  is;  his 
dead  body  likewise  will  putrify  as  theirs  do;  and  (as 
Dr.  Hammond  observes)  frequently  the  greatest 
honours  and  wealth,  unjustly  gotten  'by  the  parent, 
descend  not  to  any  one  of  his  ])osterity, '  (as  the 
beasts,  when  they  die,  leave  nothing  behind  them 
to  their  yoiuig  ones,  but  the  wide  world  to  feed  in,) 
l)ut  fill  into  other  h.mds  immediately,  for  which  he 
never  designed  to  gather  tliem. 

3.  Th;.t  their  condition  on  the  other  side  death 
will  l)e  very  miser.iblc.  The  world  they  dote  upon, 
will  nc  t  ( nlv  not  save  them  from  death,  but  will  sink 


PSALMS,  XLIX. 


343 


them  so  much  the  lower  into  hell;  (v.  14.)  Like 
s/iec/i  they  arc  laid  i?i  the  grave.  Their  prosperity 
did  but  feed  them  like  sheep  for  the  slaughter, 
(Hos.  iv.  16. )  and  then  death  comes  and  shuts  them 
up  in  the  grave,  like  fat  sheep  in  a  fold,  to  be 
brought  forth  to  the  day  of  wrath.  Job  xxi.  30. 
Multitudes  of  them,  like  flocks  of  sheep  dead  of 
some  disease,  are  thrown  into  tlic  grave,  and  there 
death  shall  feed  on  them,  the  second  death,  the 
worm  that  dies  not,  Job  xxiv.  40.  Their  own  guilty 
consciences,  like  so  many  vultures,  shall  be  con- 
tmually  preying  upon  them,  with.  Son,  remember, 
Luke  xvi.  25.  Death  insults  and  triumphs  over 
them,  as  it  is  represented  in  the  fall  of  t1v.  king  of 
Babylon,  at  which  hell  from  beiieath  is  rroved,  Isa. 
xiv.  9,  8cc.  While  a  saint  can  ask  proud  Death, 
Wher^  is  thy  sting?  Death  will  ask  the  proud  sin- 
ner, Where  is  thy  wealth,  thy  fio?n/}?  and  the  more 
he  was  fattened  with  prosperity,  tlu  more  sweetly 
will  death  feed  on  him.  And  in  the  morning  of  tlie 
resurrection,  when  all  that  sleep  in  the  dust  shall 
awake,  (Dan.  xii.  2.)  the  ufiright  shall  have  domi- 
nion over  them;  shall  not  onlv  be  advanced  to  the 
highest  dignity  and  honour,  when  they  are  filled 
with  everlasting  shame  and  rontempt,  elevated 
to  the  highest  heavens,  when  they  are  sunk  to 
the  lowest  hell;  but  they  phall  be  assessors  with 
Christ  in  passing  judgment  upon  them,  and  shall 
applaud  the  justice  of  God  in  their  ruin.  When  the 
rich  man  in  hell  begged  that  Lazaiiis  might  bring 
him  a  drop  of  water  to  cool  his  tongue,  he  owned  that 
that  upright  man  had  dominion  over  him,  as  the  fool- 
ish virgins  also  owned  the  dominion  of  the  wise,  and 
tliat  they  lay  much  at  their  mercy,  when  they 
begged.  Give  us  of  your  oil.  Let  this  comfort  us,  in 
reference  to  the  oppressions  which  the  upright  are 
now  often  groaning  under,  and  the  dominion  which 
the  wicked  have  over  them.  The  day  is  coming, 
when  the  tables  will  be  turned,  (Esther  ix.  1. )  and 
the  upright  will  have  the  dominion.  Let  us  now 
judge  of  things,  as  they  will  appear  at  that  da}'. 
But  what  will  become  of  all  the  beauty  of  the 
wicked?  Alas!  that  shall  all  be  consumed  in  the 
grave  from  their  dwelling;  all  that  upon  which  they 
valued  themselves,  and  for  which  others  caressed 
and  admired  them,  was  all  adventitious  and  bor- 
rowed, it  was  paint  and  varnish,  and  they  will  rise 
in  their  own  native  deformity.  The  beauty  of  holi- 
ness is  that  which  the  grave,  that  consumes  all  other 
beauty,  cannot  touch,  or  do  any  damage  to.  Their 
beauty  shdl  consume,  the  grave,  or  hell,  being  a 
Habitation  to  every  one  of  them ;  and  what  beaut}' 
can  be  there  where  there  is  nothing  but  the  black- 
ness of  darkness  for  ever? 

15.  But  God  will  redeem  my  soul  from 
the  power  of  the  G;rave;  for  he  shall  receive 
me.  Selah.  16.  Be  not  thou  afraid  when 
one  is  made  rich,  when  the  glory  of  his 
house  is  increased :  1 7.  For,  when  he  dieth, 
he  shall  cany  nothing  away;  his  glory  shall 
not  descend  after  him  ;  1 8.  Though,  while 
he  lived,  he  blessed  his  soul :  (and  jnen  will 
praise  thee  when  thou  doest  well  to  thyself:) 
19.  He  shall  go  to  the  generation  of  his 
fathers;  they  shall  never  see  light.  20.  Man. 
'hat  is  in  honour,  and  understandeth  not,  is 
.ike  the  beasts  that  perish. 

Good  reason  is  here  given  to  good  people, 

I.  Why  they  should  not  be  afraid  rf  denth.  There 

IS  no  cause  for  that  fear,  if  they  have  such  a  com- 

furtable  prospect  as  David  here  has  of  a  happv  state 

on  the  other  side  death,  v.   15.     He  had  showed 


{v.  14. )  how  miserable  the  dead  are  that  die  in  their 
sins;  here  he  shows  how  blessed  the  dead  are  that 
die  in  the  Lord.  The  distinction  of  men's  outward 
condition,  how  great  a  difference  soever  it  makes  in 
life,  makes  none  at  death;  rich  and  poor  meet  in  the 
grave:  but  the  distinction  of  men's  spiritual  state, 
though,  in  this  life,  it  makes  a  small  difference, 
where  all  things  come  alike  to  all,  yet,  at  and  after 
death,  it  makes  a  very  great  one;  7\'bw  he  is  com- 
forted, and  thou  art  tormented.  The  righteous  has 
hope  in  his  death,  so  has  David  here  hope  in  God 
concerning  his  soul.  Note,  The  believing  hopes  of 
the  soul's  redemption  from  the  grave,  and  reception 
to  glory,  are  the  great  support  and  joy  of  the  chil- 
dren of  God  in  a  dying  hour.     They  hope, 

1.  That  God  will  redeem  their  souls  from  the 
power  of  the  grave;  which  includes,  (1.)  The  pre- 
serving of  the  soul  from  going  to  the  grave  with 
the  body.  The  grave  has  a  power  over  the  body, 
by  vii-tue  of  the  sentence,  (Gen.  iii.  19.)  and  it 
is  cruet  enough  in  executing  that  power,  (Cant, 
viii.  6.)  but  it  has  no  such  power  over  the  soul;  it 
has  power  to  silence,  and  imprison,  and  consume, 
the  body;  but  the  soul  then  moves,  and  acts,  and 
converses,  more  freely  than  ever;  (Rev.  vi.  9,  10. ) 
it  is  immaterial  and  immortal.  When  death  breaks 
the  dark-lanthom,  yet  it  does  not  extinguish  the 
candle  that  was  pent  up  in  it.  (2.)  The  re-unitina 
of  the  soul  and  body  at  the  resurrection.  The  soul 
is  often  put  for  the  life;  that  indeed  falls. under  the 
power  of  the  grave  for  a  time,  but  it  shall,  at  length, 
be  redeemed  from  it,  when  mortality  shall  be  swal- 
lowed up  of  life.  The  God  of  life,  that  was  its  Crea- 
tor at  first,  can  and  will  be  its  Redeemer  at  last. 
(3.)  The  salvation  of  the  soul  from  eternal  nrjn; 
"  God  shall  redeem  my  soul  from  the  sfieol  of  hell, 
the  wrath  to  come,  that  pit  of  destruction  into  which 
the  wicked  shall  be  cast,"  v.  14.  It  is  a  great  cf  m- 
fort  to  dying  saints,  that  they  shall  not  be  hurt  of 
the  second  death,  (Rev.  ii.  11.)  and  therefore  the 
first  death  has  no  sting,  and  the  grave  no  victory. 

2.  That  he  will  receive  them  to  himself.  He 
redeems  their  souls,  that  he  may  receive  them, 
(xxxi.  5.)  Into  thy  hands  I  commit  my  spirit,  for 
thou  hast  redeemed  it.  He  will  receive  them  into 
his  favour,  will  admit  them  into  his  kingdom,  into 
the  mansions  th^t  are  prepared  for  them,  (John  xiv. 
2,  3. )  those  everlasting  habitations,  Luke  xvi.  9. 

II.  Why  they  should  not  be  afraid  of  the  pros- 
perity and  power  of  wicked  people  in  this  world, 
which,  as  it  is  their  pride  and  joy,  has  often  been  the 
envy,  and  grief,  and  terror,  of  the  righteous;  which 
yet,  all  things  considered,  there  is  no  reason  for. 

1.  He  supposes  they  will  be  under  a  strong 
temptation  to  envy  the  prosperity  of  sinners,  and  to 
be^ afraid  that  they  will  carry  all  before  them  with 
a  high  hand,  that  with  their  wealth  and  interest 
they  will  nin  down  religion  and  religious  people, 
and  that  they  will  be  found  the  tnily  happ^  people; 
for  he  supposes,  (1.)  That  they  are'  made  rich,  and 
so  are  enabled  to  give  law  to  all  about  them,  atid 
have  every  thing  Pt  command:  Pecuniee  obediur.t 
omnes  et  omnia — Event  person  and  every  thing 
obeys  the  commandijig  injiuence  of  money.  (2.) 
Thrit  the  glny  of  their  house,  from  veiy  small 
beginnings,  is  increased  greatly,  which  naturalh- 
makcs  men  haughty,  insolent,  and  imperious,  t.  16. 
Thus  the^'  seem  to  be  the  favourites  of  Heaver, 
and  therefore  frrmidalile.  (3.)  That  they  are  verv 
easy  and  secure  in  themselves  and  in  their  own 
minds;  (-f.  18.)  In  his  life-time,  he  blessed  his  soul; 
he  thought  himself  a  veiy  happv  man,  such  r^n  one 
?s  he  would  be,  and  a  very  good  man,  such  an  one 
as  he  should  be,  because  he  prospered  in  the  world. 
He  blcssod  his  srul,  ^s  that  rich  fool  who  said  to  his 
soul,  "  Soul,  take  thine  ease,  and  be  not  disturbed 
either  with  rarcs  and  fears  about  the  world,  cr  with 


344 


PSALMS,  ^.. 


the  rebukes  and  admonitions  of  conscience.  All  is 
well,  and  will  be  well  for  ever."  Note,  [i.]  It  is 
of  great  consequence  to  consider  what  that  is  in 
which  we  bless  our  souls,  upon  the  score  of  which 
we  think  well  of  ourselves.  BeUevers  bless  them- 
selves in  the  God  of  truth,  (Isi.  Ixv.  16.)  and  think 
themselves  happy  if  he  be  theirs;  carnal  people 
bless  themselves  in  the  wealth  of  the  world,  and 
think  themselves  happy  if  they  have  abundance  of 
that.  [2.1  There  are  many  whose  precious  souls 
lie  under  God's  curse,  and  yet  they  do  themselves 
!)less  them;  they  applaud  that  in  themselves  which 
God  condemns,  and  speak  peace  to  themselves, 
when  God  denounces  war  against  them.  Yft  tl^is 
is  not  all.  (4.)  They  are  in  good  reputation  among 
their  neighbours;  "  Men  will  praise  thee,  and  cry 
thee  up,  as  having  done  well  for  thyself  in  raising 
such  an  estate  and  family."  This  is  the  sentiment 
of  all  the  children  of  this  world,  that  those  do  best 
for  themselves  that  do  most  for  their  bodies,  by 
heaping  up  riches,  though,  at  the  same  time,  no- 
thing is  done  for  the  soul,  nothing  for  eternity;  and 
accordingly  thev  bless  the  covetous,  nvhom  the  Lord 
abhors,  x.  3.  If  men  were  to  be  our  judges,  it  were 
our  wisdom  thus  to  recommend  ourselves  to  their 
good  opinion:  but  what  will  it  avail  us  to  be  ap- 
proved of  men,  if  God  condemn  us?  Dr.  Hammond 
understands  this  of  the  good  man  here  spoken  to,  for 
it  is  the  second  person,  not  of  the  wicked  man  spo- 
ken of;  "  He,  in  his  life-time,  blessed  his  soul,  but 
thou  shall' be  praised  for  doing  well  unto  thyself. 
The  worldling  magnified  himself;  but  thou  that  dost 
not,  like  him,  speak  well  of  thyself,  but  dost  well  for 
thyself,  in  securing  thy  eternal  welfare,  thou  shalt 
be  praised,  if  net  of  men,  yet  of  God,  which  will 
be  thine  everlasting  honour. 

2.  He  suggests  that  which  is  sufficient  to  take  off 
the  strength  of  the  temptation,  by  directing  us  to 
look  forward  to  the  end  of  prosperous  sinners; 
(Ixxiii.  17.)  "  Think  what  they  will  be,  in  the  oth(  r 
world,  and  you  will  see  no  cause  to  envy  them  what 
they  are,  and  have,  in  this  world." 

(i.)  In  the  other  world,  they  will  be  never  the 
better  for  all  the  wealth  and  prosperity  they  are 
now  so  fond  of;  it  is  a  miserable  portion,  which  w'U 
not  last  si  long  as  they  must;  {v.  17.)  IHicn  he  dies, 
it  is  taken  for  granted  that  he  goes  into  another 
world  himself,  but  he  shall  carry  nothing  away  with 
him  of  all  that  which  he  has  been  so  IcMig  heaping 
up.  The  greatest  and  wealthiest  cannot  therefore 
be  the  hippies t,  because  they  are  never  the  better 
for  their  living  in  this  world;  as  they  came  naked 
into  it,  thev  shall  go  n  ked  out  of  it.  ^ut  those  have 
something' to  show  in  the  other  world,  for  their 
living  in  this  w;rld,  who  can  say,  through  grace, 
that  though  they  came  con-upt,  and  sinful,  and  spiri- 
tuaPy  n  ked,  into  it,  they  go  renewed,  and  sancti- 
fied, a  -.d  well-clotlied  with  the  righteousness  of 
Christ,  (^it  of  it.  They  that  are  rich  in  the  graces 
and  c-^mf  irts  of  the  Spirit,  have  something  which, 
when  they  die,  they  shall  carry  away  with  them, 
something  which  death  cannot  strip  them  of,  nay, 
which  death  will  be  the  improvement  of;  but  as  for 
worl  'Iv  i)osscssions,  as  we  brought  nothing  into  the 
world,  (what  we  have  we  had  from  others,)  so  it  is 
certain  that  we  shall  carry  nothing  out,  but  leave  it 
to  others,  1  Tim.  vi.  7.  They  shall  descend,  but 
their  plory,  tliat  which  they  called  and  counted 
their  glory,  and  gloried  in,  shall  not  descend  after 
them,  to  lessen  the  disgrace  of  death  and  the  grave, 
to  bring  them  off  in  the  judgment,  or  abate  the  tor- 
ments of  hell;  prace  is  glory  that  will  ascend  with 
us,  but  no  earthly  glory  will  descend  after  us. 

(2.)  In  the  other  world,  they  will  be  infinitely  the 
worse  for  all  their  abuses  of  the  wealth  andj)i'ospe- 
rity  they  enjoyed  in  this  world,  {v.  19.)  The  soul 
ihall  go  to  the  generation  of  his  fathers,  his  worldly- 


wicked  fathers,  whose  sayings  ht  approved,  and 
whose  steps  he  trod  in,  his  fathers  who  would  not 
hearken  to  the  word  of  God,  Zech.  i.  4.  He  shaU 
go  to  be  there  where  they  are  that  shall  never  see 
light,  shall  never  have  the  least  glimpse  oi  comfort 
and  joy,  being  condenmed  to  utter  darkness.  Be 
not  afraid  then  of  the  pcmp  and  power  of  wicked 
people;  for  the  end  of  the  man  that  is  in  honour,  if 
he  be  not  wise  and  good,  will  be  miserable;  if  he 
understand  not,  he  is  to  be  pitied  rather  than  envied. 
A  fool,  a  wicked  man,  in  honour,  is  really  as  despi- 
cable an  animal  as  any  under  the  sun;  he  is  like  the 
beasts  that  perish;  {v.  20. )  nay,  it  is  better  to  be  a 
beast,  than  to  be  a  man  that  makes  himself  like  a 
L»east.  Men  in  honour,  that  understand,  that  know 
and  do  their  auiy,  ana  maKe  conscience  oi  ii,  are  as> 
gods,  and  children  of  the  Most  High.  But  men  in 
honour,  that  understand  not,  that  are  proud,  and 
sensual,  and  oppressive,  are  as  beasts,  and  they 
shall  perish,  like  the  beasts,  ingloricusly  as  to  this 
world,  though  not,  like  the  beasts,  indemnified  as 
to  another  world.  Let  prosperous  sinners  therefore 
be  afraid  for  themselves,  but  let  not  even  suffering 
saints  be  afraid  of  them. 

PSALxVr  L. 

This  psalm,  as  the  f>.  rmer,  is  a  psalm  of  instruction,  not  oi 
prayer  or  praise:  it  is  a  psalm  of  reproof  and  admonition, 
in  singing  whicn,  we  are  to  teach  and  admonish  one  an- 
other. In  the  foregoing  psalm,  after  a  general  demand 
of  attention,  God  by  his  prophet  deals  (v.  3.)  with  the 
children  of  this  world,  to  convince  them  of  their  sin  and 
folly  in  setting  their  hearts  upon  the  wealth  of  this  world; 
in  this  psalm,  after  a  like  preface,  he  deals  witli  those 
that  were,  in  profession,  the  church's  children,  to  con- 
vince them  of  their  sin  and  folly  in  placing  their  religion 
in  ritual  services,  while  they  neglected  practical  godli- 
ness; and  this  is  as  sure  a  way  to  ruin  as  the  other.  This 
psalm  is  intended,  1.  As  a  reproof  to  the  carnal  Jews, 
both  those  that  rested  in  the  external  performances  of 
their  religion,  and  were  remiss  in  the  more  excellent  du- 
ties of  prayer  and  praise;  and  those  that  expounded  the 
law  to  others,  but  lived  %vicked  lives  themsehes.  2.  As 
a  prediction  of  the  abolishing  of  the  ceremonial  law, 
and  of  the  introducing  of  a  spiritual  way  of  worship,  in 
and  by  the  kingdom  of  the  Messiah,  John  iv.  23,  24.  3.  As 
a  representation  of  the  day  of  judgment,  in  which  God 
will  call  men  to  an  account  concerning  their  observance 
of  those  things  which  they  have  thus  been  taught;  men 
shall  be  judged  according  to  what  is  icrilteii  in  the  books; 
and  therefore  Christ  is  fitly  represented  speaking  as  a 
Judge,  then  when  he  speaks  as  a  Lawgiver.  Here  is,  1. 
The  glorious  appearance  of  the  Prince  that  gives  law 
and  judgment,  v.  1  .  .  6.  II.  Instruction  given  to  his 
worshippers,  to  turn  their  sacrifices  into  prayers,  v.  7..  15. 
III.  A  rebuke  to  those  that  pretend  to  worship  God,  but 
live  in  disobedience  to  his  commands;  (v.  16  . .  20.)  their 
doom  read;  (v.  21,22.)  and  warning  given  to  all  to  look  to 
their  conversation  as  well  as  to  their  devotions,  v.  23. 
These  instructions  and  admonitions  we  must  take  to 
ourselves  and  give  to  one  another,  singing  this  psalm. 
^  psalm  of  Asaph. 

1.  rj^HE  mighty  God,  etcn  the  Lord, 
JL  hath  spoken,  and  ealled  the  earth 
from  the  rising  of  the  sun  unto  the  going 
down  thereof.  2.  Out  of  Zion,-  the  perfec- 
tion of  beauty,  God  hath  shined.  3.  Our 
God  shall  come,  and  shall  not  keep  silence: 
a  fire  shall  devour  before  him,  and  it  shall 
be  very  tempestuous  round  about  him.  4. 
He  shall  call  to  the  hi^avens  from  above,  and 
to  the  earth,  (that  he  may  judge  his  people.) 
5.  Gather  my  saints  together  unto  me  ;  those 
that  have  made  a  covenant  with  me  by  sa- 
crifice. 6.  And  the  heavens  shall  declare 
his  righteousness:  for  God  is  judge  himself 
Selah. 


PSALMS,  L. 


345 


It  is  probable  that  Asaph  was  not  only  the  chief 
musician,  who  was  to  put  a  tune  to  this  psalm,  but 
that  he  was  himself  the  penman  of  it;  for  we 
read  that  in  Hezekiah's  time  they  praised  God 
in  the  tuords  of  David,  and  of  Asajih  the  seer, 
2  Chron.  xxix.  30. 

Here  is, 

I.  The  court  called,  in  the  name  of  the  King  of 
kings;  {i.<.  1.)  The  mighty  God,  even  the  Lord,  hath 
sfioke7i;  El,  Elohim,  Jehovah,  the  God  of  infinite 

gower,  justice,  and  mercy.  Father,  Son,  and  Hoi}' 
rhjst.  God  is  the  Judge,  the  Son  of  God  came  for 
judgment  into  the  world,  and  the  Holy  Ghost  is  the 
Spirit  of  judgment.  All  the  earth  is  called  to  attend, 
not  only  because  the  controversy  God  had  with  bis 
people  Israel,  for  their  hj'pocrisy  and  ingr.ititude, 
might  safely  be  referred  to  any  man  of  reason;  nay, 
letthe  house  of  Israel  \t%(M  judge  between  God  and 
his  vineyard;  (Isa.  v.  3. )  but  because  all  the  chil- 
dren of  men  are  concerned  to  know  the  right  way 
of  worshipping  God,  in  spirit  and  in  truth;  because, 
when  the  kingdom  of  the  Messiah  should  be  set  up, 
all  should  be  instructed  in  the  evangelical  worship, 
and  invited  to  join  in  it,  (see  Mai.  i.  11.  Acts  x.  34.) 
and  because,  in  the  day  of  final  judgment,  all  na- 
tions shall  be  gathered  together,  to  receive  tlieir 
diOTi,  and  every  man  shall  give  an  account  of  him- 
self unto  (iod. 

II.  The  judgment  set,  and  the  Judge  taking  his 
seat.  As,  when  Gad  give  the  law  to  Israel  in  the 
w  lde"ness,  it  is  said,  He  came  from  Sinai,  and  rose 
ufi  from  Seir,  and  shined  forth  froju  mount  Par  an, 
and  came  with  ten  thousands  of  his  saints,  and  then 
from  his  light  hand  w?nt  a  fiery  law;  (Deut. 
xxxiii.  2.)  so,  with  allusion  to  that,  when  God  comes 
to  r_"prove  them  for  their  hypocrisy,  and  to  send 
forth  his  gospel  to  supersede  the  legal  institutions,  it 
is  said  here,  1.  Tliat  he  shall  shine  out  of  Zion,  as 
then  from  the  top  of  Sin  li,  v.  -2.  Because  in  Zion 
his  or  icle  w  is  now  fixe.l,  thence  liis  judgments  upon 
that  provoking  people  were  denounced,  and  thence 
the  orl  .'rs  issued  f  "^r  the  execution  of  them ;  (Joel  li.  1. ) 
Blow  ye  the  trumfietin  Zion.  Sim:>times  there  are 
m  >re  than  ordinary  appearances  of  God's  presence 
anl  power  working  with  and  by  his  word  and  ordi- 
nances, for  the  convincing  of  men's  consciences,  and 
th^  re-'ormi'.ig  and  refining  of  his  church;  and  tlien 
Gol,  who  dw  ivs  dwells  in  Zion,  may  be  said  to 
sh'ne  out  of  Zion.  Moreover,  he  may  be  said  to 
shine  out  of  Zion,  because  tlie  gospel,  which  set  up 
f^pir'.tual  worship,  w  is  to  go  forth  from  mount  Zion, 
(Isa.  ii.  3.  Mie.  iv.  2.)  and  the  pi'eachvrs  of  it  were 
tT  begin  at  Jerusalem,  (Luke  xxiv.  47'.)  and  Cliris- 
tians  are  s  I'd  to  come  unto  mount  Zion,  to  receive 
th^ir  iiistructi  ms,  Heb.  xii.  22,  28.  Zion  is  here 
caUed  the  fierfection  of  beauty,  because  it  was  the 
h-^l/hll;  ani  holiness  is  indeed  the  perfection  of 
beaut  v.  2.  Th  it  he  shcdl  come,  and  not  keep,  silence, 
sh  ill  no  longer  seem  to  wink  at  tlic  sins  of  men,  as 
lie  h  id  done,  {v.  21.)  but  shall  show  his  displeasure 
at  th"m,  and  shall  also  c  luse  that  mystery  to  be 
puhli  ;iied  to  th  •  world  by  liis  holy  apostles,  which 
had  long  lain  hid,  that  the  Gentiles shndd  be  fellow- 
he'rs,  (Rph.  ii'.  5,  6.)  and  that  the  partition-wall  of 
the  ceremoai  d  1  iw  should  betaken  dovn;  this  shall 
now  no  l^uTcr  b  ■  con^e  d"d.  In  the  "re  it  day,  our 
God  shall  come,  arid  shall  not  kerfi  silence,  but  shall 
mak^  those  to  hear  his  judgment  that  would  not 
hearken  t:^  his  1  iw.  3.  That  his  appe  irance  should 
be  very  majestic  and  terrible;  a  fire  sha'l  devour  be- 
fore him.  The  fire  'f  his  jude;ments  shall  make 
way  for  the  rebukes  of  his  word,  in  .  rdcr  to  the 
awakening  of  the  hypocritical  nation  of  the  Jews, 
that  the  sinn'^rs  in  Zion,  being  afraid  f^f  thit  de- 
vouring fire,  (Isa.  xxxiii.  14.)  miglit  be  startled  out 
of  their  sins.  When  lis  gospcl-k'ngflom  v/is  to  be 
set  up,  Christ  came  to  send  ^re  on  the  earth.  Luke 

Vol.  1 1 1.-^2  X 


xii.  49.  The  Spirit  was  given  in  cloven  tongues  as 
of  fire,  introduced  by  a  rushing  mighty  wind,  which 
was  very  tempestuous.  Acts  ii.  2,  3.  And,  in  the 
I  last  judgment,  Christ  shall  come  in  flaming  fire, 
j  2  Thess.  i.  8.  See  Dan.  vii.  9.  Heb.  x.  27.  4.  That 
as  on  mount  Sinai  he  came  with  ten  thousands  of  his 
saints,  so  he  shall  now  call  to  the  heavens  from  above, 
to  take  notice  of  this  solemn  process,  (x-.  4. )  as 
Moses  often  called  heaven  and  earth  to  witness 
against  Israel,  (Deut.  iv.  26. — xxxi.  28. — xxxii.  1.) 
and  God  by  his  prophets,  Isa.  i.  2.  Mic.  vi.  2.  The 
equity  of  the  judgment  of  the  great  day  will  be  at- 
tested and  applauded  by  heaven  and  earth,  by  saints 
and  angels,  even  all  the  holy  myriads. 

III.  The  parties  summoned;  (xi.  5.)  Gather  my 
saints  unto  me  This  may  be  understood,  either,  1. 
Of  saints  indeed;  "Let  them  be  gathered  to  God 
through  Christ;  let  the  few  pious  Israelites  be  set  by 
themselves;"  for  to  them  the  following  denunciations 
of  wrath  do  not  belong;  rebukes  to  hypocrites  ought 
not  to  be  terrors  to  the  upright.  When  God  will 
reject  the  services  of  those  that  only  offered  sacri 
fice,  resting  in  the  outside  of  the  perforaiance,  hfi 
will  graciously  accept  those  who,  in  sacrificing,  makt 
a  covenant  with  him,  and  so  attend  to,  and  answer, 
the  end  of  the  institution  of  sacrifices.  The  design 
of  the  preaching  of  the  gospel,  and  his  setting  up 
of  Christ's  kingdom,  was,  to  gather  together  in  one 
the  children  of  God,  John  xi.  52.  And,  at  the 
second  coming  of  Jesus  Christ,  all  his  saints  shall  be 
gathered  together  unto  him,  (2  Thess.  ii.  1.)  to  be 
assessors  with  him  in  the  judgment,  for  the  saints 
shall  judge  the  world,  1  Cor.  vi.  2.  Now  it  is  here 
gi\'cn  as  a  character  of  the  saints,  that  they  have 
made  a  covenant  with  God  by  sacrifice.  Note,  (1.) 
Those  only  shall  be  gathered  to  God  as  his  saints, 
who  have,  in  sincerity,  covenanted  with  him,  who 
have  t  iken  him  to  be  their  God,  and  given  up  them- 
s'  Ives  to  him  to  be  his  people,  and  thus  have  joined 
tliemselves  unto  the  Lord.  (2. )  It  is  only  by  sacri- 
fice, by  Christ  the  great  Sacrifice,  (from  whom  all 
the  legal  sacrifices  derived  what  value  they  had,) 
that  we  po  r  sinners  can  covenant  with  Goi,  so  as 
to  be  accepted  of  him.  There  must  be  an  atone- 
ment made  for  the  breach  of  the  first  covenant,  be- 
fore we  can  be  admitted  again  into  covenant.  Or, 
2.  It  may  be  understood  of  saints  in  profession,  such 
as  the  people  of  Israel  were,  who  are  called  a  king- 
dom of  priests,  and  a  holy  nation,  Exod.  xix.  6. 
They  were,  as  a  body  politic,  taken  into  covenant 
with  God,  the  covenant  of  peculiarity,  and  it  was 
done  with  great  solemnity  by  sacrifice,  Exod.  xxiv.  8. 
"Let  them  come  and  hear  what  God  has  to  say  to 
tliem;  let  them  receive  the  reproofs  God  sends  them 
now  by  liis  proplicts,  and  the  gospel  he  will,  in  due 
time,  send  them  by  his  Son;  which  shall  supersede 
the  ceremonial  law.  If  these  be  slighted,  let  them 
expect  to  hear  from  God  another  way,  and  to  be 
judged  by  that  word  which  they  will  not  be  ruled  by. " 
IV.  The  issue  of  this  solemn  trial  foretold;  (y.  6.) 
The  heavens  shall  declare  his  righteousness;  those 
heavens  that  were  called  to  be  witnesses  to  the  trial; 
{v.  4.)  the  peofile  in  heaven  shall  say,  Hallelujah. 
True  and  7-ighteous  are  his  judg7ne?!ts,'Rev.  xix.  1,  2. 
The  righteousness  of  God,  in  aU  the  rebukes  of  his 
word  and  providence,  in  the  establishment  of  his 
gospel,  (which  brings  in  an  ex<erlasting  righteous 
ness,  and  in  which  the  righteou.s-ness  of  God  is  re 
vealed,)  and  especially  in  the  judgment  of  the  great 
dav,  is  what  the  heavens  will  declare,  1.  It  wiU  be 
universally  kno\vn,  and  proclaimed  to  all  the  world. 
As  the  heavens  declare  the  glory,  the  wisdom,  and 
power,  of  God  the  Creator,  (xix.  1.)  so  thev  shall 
no  less  openly  declare  the  elorv,  the  justice,  and 
righteousness,  of  God  the  .fudge;  and  so  Irud  do 
they  proclaim  both,  that  there  "is  no  speech  nor  'an 
guage  where  their  voice  is  not  heard,  as  it  f'-llcws 


316 


PSALMS,  L. 


then;,  V.  3.  2.  It  will  be  incontestably  owned  and 
proved;  who  can  deny  what  the  heavens  declare? 
Even  sinners'  own  consciences  will  subscribe  to  it, 
and  hell  as  well  as  heaven  will  be  forced  to  acknow- 
ledge the  righteousness  of  God.  The  reason  given, 
is,  for  God  is  Judg-e  himself,  and  therefore,  (1.)  He 
will  be  just;  for  it  is  impossible  he  should  do  any 
wrong  to  any  of  his  creatures,  he  never  did,  nor  ever 
will.  When  men  are  employed  to  judge  for  him, 
they  may  do  unjustly:  but  when  lie  is  Judge  himself, 
chore  can  be  no  injustice  done.  Is  God  unrighteous, 
Hvho  takes  vengeance?  The  apostle,  for  this  reason, 
st.irtles  at  the  thought  of  it;  God  forbid!  for  then 
ho'jo  shall  God  judge  the  world?  Rom.  hi.  5,  6. 
Tiiese  decisions  will  be  perfectly  just,  for  against 
them  there  will  lie  no  exception,  and  from  them 
there  will  lie  no  appeal.  (2.)  He  will  be  justified; 
God  is  Judge,  and  therefore  he  will  not  only  execute 
justice,  but  he  will  oblige  all  to  own  it;  for  he  will 
be  clear  ivhen  he  judges,  li.  4. 

7.  Hear,  O  my  people,  and  I  will  speak;  O 
Israel,  and  I  will  testify  against  thee:  I  am 
God,  even  thy  God.  8.  I  will  not  reprove 
thee  for  thy  sacrifices,  or  thy  burnt-offerings, 
to  have  been  continually  befoi'e  me.  9.  I 
will  take  no  bullock  out  of  thy  house,  nor 
he-goats  out  of  thy  folds :  1 0.  For  eveiy 
beast  of  the  forest  is  mine,  and  the  cattle 
upon  a  thousand  hills.  11.  I  know  all  the 
fowls  of  the  mountains ;  and  the  wild  beasts 
of  the  field  are  mine.  12.  If  I  were  hun- 
gry, I  would  not  tell  thee :  for  the  world  is 
mine,  and  the  fulness  thereof.  13.  Will  I 
eat  the  flesh  of  bulls,  or  drink  the  blood  of 
goats  ?  1 4.  Offer  unto  God  thanksgiving ; 
and  pay  thy  vows  unto  the  Most  High  :  1 5. 
^/And  call  upon  me  in  the  day  of  trouble ;  I 
will  deliver  thee,  and  thou  shalt  glorify  me. 

God  is  here  dealing  with  those  tliat  placed  all 
their  religion  in  the  observances  of  the  ceremonial 
law,  and  thought  those  sufficient. 

I.  He  lays  down  the  original  contract  between  him 
and  Israel,  in  which  they  had  avouched  him  to  be 
their  God,  and  he  them  to  be  his  people,  and  so  both 
parties  were  agreed;  {xk  7.)  Hear,  O  my  people,  and 
I  will  speak.  Note,  It  is  justly  expected,  that  what- 
ever others  do,  when  he  speaks,  his  people  should 
give  ear;  who  will,  if  they  do  not?  And  then  we 
may  comfortably  expect  that  God  will  speak  to  us, 
when  we  are  rdady  to  hear  what  he  says;  even 
when  he  testifies  against  us  in  the  rebukes  and 
threatenings  of  his  word  and  providences,  we  must 
be  forward  to  hear  what  he  says,  to  hear  even  the 
rod,  and  him  that  has  appointed  it. 

II.  He  puts  a  slight  upon  the  legal  sacrifices, 
V.  8,  &c.  K^ow, 

1.  This  may  be  considered  as  looking  back  to  the 
use  of  these  under  the  law.  God  had  a  controversy 
with  the  Jews;  but  what  was  the  ground  of  the  con- 
troversy? Not  their  neglect  of  the  ceremonial  in- 
stitutions; no,  they  h;id  not  been  wanting  in  the  ob- 
servance of  them,  their  burnt-offerings  had  been 
continually  before  Gnd,  they  took  a  pride  in  them, 
and  hfipcd  by  their  offt-rings  to  procure  a  dispensa- 
tion for  their  lusts,  as  the  adulterous  woman,  Prov. 
vii.  14.  Tlvir  constant  sacrifices,  they  thought, 
would  both  expiate  and  excuse  their  neglect  of  the 
weightier  m  itters  of  the  law.  Nay,  if  they  had,  in 
some  degree,  neglected  these  institutions,  yet  that 
should  not  have  been  tht'  cause  of  God's  quarrel 
w'^th  them,  for  it  w.is  but  a  small  off't-iice,  in  compari- 


son with  the  immoralities  of  their  conversation.  They 
thought  God  was  mightily  beholden  to  them  for  the 
ipany  sacrifices  they  had  brought  to  his  altar,  and 
that  they  had  made  him  \evy  much  their  Debtor  by 
them,  as  if  he  could  not  have  maintained  his  nu- 
merous family  of  priests  without  their  contributions; 
but  God  hei'e  shows  them  the  contrary,  (1.)  That 
he  did  not  need  their  sacrifices;  what  occasion  had 
He  for  their  bullocks  and  goats,  who  has  the  com- 
mand of  all  the  beasts  of  the  forest,  and  the  cattle 
xipon  a  thousand  hills,  (y.  9,  10.)  has  an  incontesta- 
ble propriety  in  them,  and  dominion  over  them,  has 
them  all  always  under  his  eye,  and  within  his  reach, 
and  can  make  what  use  he  pleases  of  them?  they  all 
wait  on  him,  and  are  all  at  his  disposal;  civ.  27«  -29. 
Can  we  add  any  thing  to  his  store,  whose  all  the 
wild  fowl  and  wild  beasts  are,  the  world  itself  and 
the  fulness  thereof?  xk  11,  12.  God's  infinite  self- 
sufficiency  proves  our  utter  insufficiency  to  add  any 
thing  to  him.  (2. )  That  he  could  not  be  benefitted 
by  their  sacrifices.  Their  goodness,  of  this  kind, 
could  not  possibly  extend  unto  him,  nor,  if  they  were 
in  this  matter  righteous,  was  he  the  better;  [v.  13.) 
Will  I  eat  the  flesh  of  bulls?  It  is  as  absurd  to 
think  that  their  sacrifices  could,  of  themselves,  and 
by  virtue  of  any  innate  excellency  in  them,  add  any 
pleasure  or  praise  to  God,  as  it  would  be  to  imagine 
that  an  infinite  Spirit  could  be  supported  bv  meat 
and  drink,  as  our  bodies  are.  It  is  said  indeed  cf 
the  demons  whom  the  Gentiles  worshipped,  that 
they  did  eat  the  fat  of  their  sacrifices,  and  drink  the 
wine  of  their  drink-offerings,  (Deut.  xxxii.  38.)  they 
regaled  themselves  in  the  homage  they  robbed  the 
true  God  of;  but  will  the  great  Jehovah  be  thus  en- 
tertained? No,  to  obey  is  better  thUn  sacrifice,  and 
to  love  God  and  our  neighbour,  better  than  all  burnt- 
offerings,  so  much  better,  that  God,  by  his  prophets, 
often  told  them  that  their  sacrifices  were  not  only 
not  acceptable,  but  abominable,  to  him,  while  they 
lived  in  sin;  instead  of  pleasing  him,  he  looked  uprn 
them  as  a  mockery,  and  therefore  an  affront  and 
provocation  to  him ;  see  Prov.  xv.  8.  Isa.  i.  11,  &c. — 
Ixvi.  3.  Jer.  vi.  20.  Amos  v.  21.  They  are  there- 
fore here  warned  not  to  rest  in  these  performances; 
but  to  conduct  themselves,  in  all  other  instances, 
toward  God  as  their  God. 

2.  This  may  be  considered  as  looking  forward  to 
the  abolishing  of  these  by  the  gospel  of  Christ. 
Thus  Dr.  Hammond  understands  it.  ^Vhen  God 
shall  set  up  the  kingdom  ol  the  Messiah,  he  shall 
abolish  the  old  way  of  worship  by  sacrifice  and 
offerings;  he  will  no  more  have  those  to  be  continu- 
ally before  him;  {y.  8.)  he  will  no  more  require  of 
his  worshippers  to  bring  him  their  bullocks  and  their 
goats,  to  be  burnt  upon  his  altar,  t'.  9.  For  indeed  he 
never  appointed  this,  as  that  which  he  had  any  need 
of,  or  took  any  pleasure  in,  for,  besides  that  all  we 
have  is  his  already,  he  has  far  more  beasts  in  the 
forest,  and  upon  the  mountains,  which  we  know  no- 
thing of,  nor  have  any  property  in,  than  we  have  in 
our  folds;  but  he  instituted  it,  to  prefigure  the  great 
sacrifice  which  his  own  Son  should,  in  the  fulness  of 
time,  offer  upon  the  cross,  to  make  atonement  for 
sin,  and  all  the  other  spiritual  sacrifices  of  acknow- 
ledgment, with  which  God,  through  Christ,  will  be 
well  ploised. 

III.  He  directs  to  the  best  sacrifices  of  prayer  and 
praise,  as  those  which,  under  the  law,  were  prefer- 
red before  all  burnt-oflx^rings  and  sacrifices,  and  on 
which  then  the  greatest  stress  was  laid,  and  which 
now,  under  the  gospel,  come  in  the  room  of  those 
carnal  ordinances  which  were  imposed  until  the 
times  of  reformation.  He  shows  us  here,  (t.  14, 
15. )  what  is  good,  and  what  the  I^ord  our  God  re- 
quires of  us,  and  will  accept,  when  sacrifices  arc 
slighted  and  superseded.  1.  We  must  make  a  pe- 
nitent  acknowledgment  of  our  sins:   offer  to  God 


PSALMS,  L. 


347 


znnfession;  so  some  read  it,  and  understand  it  of  the 
confession  of  sin,  in  order  to  our  giving  glory  to  God, 
and  taking  shame  to  ourselves,  that  we  may  never 
return  to  it;  A  broken  and  contrite  heart  is  the  sa- 
crifice which  God  ivill  not  despise,  li.  17.  If  the  sin 
was  not  abandoned,  the  sin-offering  was  not  accept- 
ed. 2.  We  must  give  God  thanks  for  his  mercies  to 
us;  Offer  to  God  thanksgiving,  every  day,  often 
every  day,  (Seven  times  a  day  will  I  praise  thee,  J 
and  upon  special  occasions;  and  this  shall  please  the 
Lord,  if  it  come  from  an  humble  thankful  heart, 
full  of  love  to  him,  and  joy  in  him,  better  than  an 
oar  or  bullock,  that  has  horns  and  hooj's,  Ixix.  30,  31. 
3.  We  must  make  conscience  of  performing  our  co- 
venants with  him;  Pay  thy  vows  to  the  Most  High, 
forsake  thy  sins,  and  do  thy  duty  better,  pursuant 
to  the  solemn  promises  thou  hast  made  him  to 
that  purport.  When  we  give  God  thanks  for  any 
mercy  we  have  received,  we  must  be  sure  to  pay 
the  vows  we  made  to  him  when  we  were  in  pursuit 
of  the  mercy,  else  our  thanksgivings  will  not  be  ac- 
cepted. Dr.  Hammond  applies  this  to  the  great 
gospel-ordinance  of  the  euCTiarist,  in  which  we  are  to 
give  thanks  to  God  for  his  great  love  in  sending  his 
Son  to  save  us,  and  to  pay  our  vows  of  love  and 
duty  to  him,  and  to  give  alms.  Instead  of  all  the 
Old  Testament  types  of  a  Christ  to  come,  we  have 
that  blessed  memorial  of  a  Christ  already  come.  4. 
In  the  day  of  distress,  we  must  apply  ourselves  to 
God  by  faithful  and  fervent  prayer;  (v.  15.)  Call 
upon  me  in  the  day  of  trouble,  and  not  upon  any 
other  god.  Our  troubles,  though  we  see  them  com- 
ing from  God's  hand,  must  drive  us  to  him,  and  not 
drive  us  from  him.  We  must  thus  acknowledge 
him  in  all  our  ways,  depend  upon  his  wisdom,  power, 
and  goodness,  and  refer  ourselves  entirely  to  him, 
and  so  give  him  glory.  This  is  a  cheaper,  easier,  rea- 
dier, way  of  seeking  his  favour,  than  by  a  peace-of- 
fering, and  yet  more  acceptable.  5.  When  he,  in 
answer  to  our  prayers,  delivers  us,  as  he  has  pro- 
mised to  do  in  such  a  way  and  time  as  he  shall  think 
fit,  we  must  glorify  him,  not  only  by  a  grateful  men- 
tion of  his  favour,  but  by  living  to  his  praise.  Thus 
must  we  keep  up  our  communion  with  God;  meet- 
ing him  with  our  prayers  when  he  afflicts  us,  and 
with  our  praises  when  he  delivers  us.   • 

16.  But  unto  the  wicked  God  saith,  What 
hast  thou  to  do  to  declare  my  statutes,  or 
that  thou  shouldest  take  my  covenant  in  thy 
mouth?  1 7.  Seeing  thou  hatest  instruction, 
and  castest  my  words  behind  thee.  1 8. 
When  thou  sawest  a  thief,  then  thou  con- 
sentedst  with  him,  and  hast  been  partaker 
with  adulterers.  19.  Thou  givest  thy  mouth 
to  evil,  and  thy  tongue  frameth  deceit.  20. 
Thou  sittest  and  speakest  against  thy  bro- 
ther; thou  slanderest  thine  own  mother's 
son.  21.  These  things  hast  thou  done,  and 
I  kept  silence ;  thou  thoughtest  that  I  was 
altogether  such  a  one  as  thyself;  hut  I  will 
reprove  thee,  and  set  them  in  order  before 
thine  eyes.  22.  Now  consider  this,  ye  that 
forget  God,  lest  I  tear  yoit  in  pieces,  and 
there  he  none  to  deliver.  23.  Whoso  offer- 
eth  praise  glorifieth  me :  and  to  him  that  or- 
dereth  his  conversation  aright  will  I  show 
the  salvation  of  God. 

God,  by  the  psalmist,  having  instructed  his  peo- 
ple in  the  right  way  of  worshipping  him,  and  keep- 


ing up  their  communion  with  him,  here  directs  his 
speech  to  the  wicked,  to  hypocrites,  whether  thev 
were  such  as  professed  the  Jewish  or  the  Christian 
religion:  hypocrisy  fs  wickedness,  for  which  God 
will  judge.  Observe  here, 
I.  The  charge  drawn  up  against  them. 

1.  They  are  charged  with  invading  and  usui-ping 
the  honours  and  privileges  of  religion ;  {v.  16.)  What 
hast  thou  to  do,  O  wicked  man,  to  declare  my  sta- 
tutes? This  is  a  challenge  to  those  that  are  really 
profane,  but  seemingly  godly,  to  show  what  title 
they  have  to  the  cloak  of  religion,  and  by  what  au- 
thority they  wear  it,  when  they  use  it  only  to  cover 
and  conceal  the  abominable  impieties  of  their  hearts 
and  lives.  Let  them  make  out  their  claim  to  it  if 
they  can.  Some  think  it  points  prophetically  at  the 
Scribes  and  Pharisees,  that  were  the  teachers  and 
leaders  of  the  Jewish  church,  at  the  time  when  the 
kingdom  of  the  Messiah,  and  that  evangelical  way 
of  worship  spoken  of  in  the  foregoing  verses,  were 
to  be  set  up.  They  violently  opposed  that  great  re- 
volution, and  used  all  the  power  and  interest  which 
they  had  by  sitting  in  Moses's  seat  to  hinder  it;  but 
the  account  which  our  blessed  Saviour  gives  of  them, 
(Matth.  xxiii.)  and  St.  Paul,  (Rom.  ii.  21,  22.)  makes 
this  expostulation  here  agree  very  well  to  them. 
They  took  on  them  to  declare  God's  statutes,  but 
they  hated  Christ's  insti-uction;  and  therefore  what 
had  they  to  do,  to  expound  the  law*  who  rejected 
the  gospel?  But  it  is  applicable  to  all  those  that  are 
practisers  of  iniquity,  and  ytt  professors  of  piety, 
especially  if  withal  they  be  preachers  of  it.  Note, 
It  is  very  absurd  in  itself,  and  a  great  affrbnt  to  the 
God  of  heaven,  for  those  that  are  wicked  and  un- 
godly, to  declare  his  statutes,  and  to  take  his  cove- 
nant in  their  mouths.  It  is  very  possible,  and  too  com- 
mon, for  those  that  declare  God's  statutes  to  others, 
to  live  in  disobedience  to  them  themselves;  and  for 
these  that  take  God's  covenant  in  their  niruths,  in 
their  hearts  to  continue  their  covenant  with  sin  and 
death;  but  they  are  guilty  of  an  usurpation,  they  take 
to  themselves  an  honour  which  thev  have  no  title  to, 
and  there  is  a  day  coming,  when  they  will  be  thinist 
out  as  intruders.  Friend,  how  earnest  thou  in  hither? 

2.  They  are  charged  with  transgressing  and  vio- 
lating the  laws  and  precepts  of  religion. 

(1.)  Thev  are  charged  with  a  daring  contempt  of 
the  word  of  God;  {v.  17.)  Thou  hatest  instruction. 
They  loved  to  give  instruction,  and  to  tell  others 
what  they  should  do,  for  this  fed  their  pride,  and 
made  them  look  great,  and  by  this  craft  they  got 
their  living;  but  they  hated  to  receive  instruction 
from  God  himself,  for  that  would  be  a  check  upon 
them,  and  a  mortification  to  them;  "Thou  hatest 
discipline,  the  reproofs  of  the  word,  and  the  rebukes 
of  Providence."  No  wonder  that  these  who  hate 
to  be  reformed  hate  the  means  of  reformation ;  Thou 
castest  my  words  behind  thee.  Thev  seemed  to  set 
God's  words  before  them,  when  thev  sat  in  Moses's 
seat,  and  undertook  to  teach  others  out  of  the  law; 
(Rom.  ii.  19.)  but  in  their  conversations  they  cast 
God's  Word  behind  them,  and  did  not  care  for  see- 
ing that  rule  which  they  were  resolved  not  to  be  ruled 
by.  This  is  despising  the  commandment  of  the 
Lord.  (2.)  A  close  confederacy  with  the  worst  of 
sinners;  {y.  18.)  "  When  thou  sawest  a  thief,  instead 
of  reproving  him  and  witnessing  against  him,  as 
those  should  do  that  declare  God's  statutes,  thou 
consentedst  with  him,  didst  approve  of  his  practices,* 
and  desire  to  be  a  partner  with  him,  and  to  share  in 
the  profits  of  his  cursed  trade;  and  thou  hast  been 
partaker  with  adulterers,  hast  done  as  they  did, 
and  encouraged  them  to  go  on  in  their  wicked 
courses;  hast  done  these  things,  and  hast  had  plea- 
sure in  them  that  do  them,"  Rom.  i.  32.  (3. )  A  con- 
stant persisting  in  the  worst  of  tongue-sins;  {v.  19.) 
"  Thou  givest  thy  mouth  to  evil;  not  only  allowest 


348 


PSALMS,  LI. 


thyself  in,  but  addictest  th3^self  wholly  to,  all  man- 
ner of  evil  speaking."  [1.]  Lying;  Thy  tongue 
frames  deceit,  which  denotes  contrivance  and  deli- 
beration in  lying.  It  knits  or  links  deceit;  so  some. 
One  lie  begets  another,  and  one  fraud  requires  an- 
other to  cover  it.  [2.]  Slandering;  {y.  20.)  "  Thou 
sittest,  and  sfieakest  agamst  thy  brother,  dost  basely 
abuse  and  misrepresent  him,  magisterially  judge 
and  censure  him,  and  pass  sentence  upon  him,  as  if 
thou  wert  his  master,  to  whom  he  must  stand  or 
fall,  whereas  he  is  thy  brother,  as  good  as  thou  art, 
and  upon  the  level  with  thee,  for  he  is  thine  own 
mother^s  son.  He  is  thy  near  relation,  whom  thou 
oughtest  to  love,  to  vindicate,  and  stand  up  for,  if 
others  abused  him;  yet  thou  dost  thyself  abuse  him, 
whose  faults  thou  oughtest  to  cover  and  make  the 
best  of;  if  really  he  had  done  amiss,  yet  thou  dost 
most  falsely  and'  unjustly  charge  him  with  that  which 
he  is  innocent  of;  thou  sittest,  and  doest  this,  as  a  judge 
upon  the  bench,  with  authority;  thou  sittest  in  the 
seat  of  the  scornful,  to  deride  and  backbite  those 
whom  thou  oughtest  to  respect  and  be  kind  to." 
Those  tliat  do  ill  themselves,  commonly  delight  in 
speaking  ill  of  others. 

II.  The  proof  of  this  charge;  {v.  21.)  "  These 
things  thou  hast  done;  the  fact  is  too  plain  to  be  de- 
nied, the  fault  too  bad  to  be  excused;  these  things, 
Grid  knows,  and  thine  own  heait  knows,  thou  hast 
done."  The  .sins  of  sinners  will  be  proved  upon 
them,  beyond  contradiction,  in  the  judgment  of  the 
great  day;  "/  nvill  refiro-ue  thee,  or  convince  thee, 
so  that  thou  shalt  have  not  one  word  to  say  for  thy- 
self. "  The  day  is  coming  when  impenitent  sinners 
will  have  their  mouths  for  ever  stopped,  and  be 
struck  speechless.  What  confusion  will  they  be 
filled  with,  when  God  shall  set  their  sins  in  order 
before  their  eyes!  They  would  not  see  their  sins  to 
their  humiliation,  but  cast  them  behind  their  backs, 
covered  them,  and  endeavoured  to  forget  tliem,  nor 
would  they  suffer  their  own  consciences  to  put  them 
in  mind  of  them;  but  tlie  day  is  coming  when  God 
will  make  them  see  their  sins  to  their  everlasting 
shame  and  terror;  he  will  set  them  in  order,  origi- 
nal sin,  actml  sins,  sins  against  the  law,  sins  against 
the  gospel,  against  the  first  tal)le,  against  the  second 
table,  sins  of  childhood  and  jxuth,  of  riper  age,  and 
old  age.  He  will  set  them  iii  order,  as  the  witnesses 
are  set  in  order,  and  called  in  oi  der,  against  the  cri- 
minal, and  asked  whit  they  have  to  say  against  him. 

III.  The  Judge's  patience,  and  the  sinner's  abuse 
of  that  patience;  "  I  kept  silence,  did  not  ;iive  thee 
any  disturbance  in  thy  sinful  way,  but  let  thee  alone 
to  take  thy  course;  sentence  against  thine  evil  works 
was  respited,  and  not  executed  speedily."  Note, 
The  patience  of  God  is  very  great  toward  provoking 
sinners.  He  sees  their  sins,  and  hates  them;  it  Avould 
be  neither  difficulty  nor  damage  to  him,  to  punish 
them,  and  yet  he  waits  to  l)e  gracious,  and  gives 
them  space  to  repent,  that  he  may  render  tliem  in- 
excusable if  they  repent  not.  His  patience  is  the 
more  wonderful,  because  the  sinner  makes  such  an 
ill  use  of  it;  "  Thou  thoughtest  that  I  was  altogether 
such  a  one  as  thyself,  as  weak  and  forgetful  as  thy- 
self, as  false  to  my  word  as  thyself,  nay,  as  much  a 
friend  to  sin  as  thyself."  Sinners  take  God's  silence 
for  consent,  and  his  patience  for  connivance;  and 
therefore  the  longer  thev  are  reprieved,  the  ;nore 
are  their  hearts  hardened;  but,  if  they  turn  not,  they 
shall  be  made  to  see  their  error  when  it  is  too  late, 
and  that  the  God  they  provoke  is  just,  and  holy,  and 
terrible,  and  not  such  a  one  as  themselves. 

IV.  The  f  lir  warning  given  of  the  dreadful  doom 
of  hypocrites;  {v.  22.)  "  A^ow  consider  this,  ye  that 
forget  God;  consider  that  God  knows,  and  keeps 
"accounts  of,  all  your  sins;  that  he  will  call  you  to  an 
account  for  them;  that  patience,  abused,  will  turn 
into  the  greater  wrath;  that  though  you  forget  God, 


and  your  duty  to  him,  he  will  not  forget  yo\i ,  and 
your  rebellions  against  him:  consider  this  in  time, 
before  it  be  too  late;  for  if  these  things  be  not  con 
sidered,  and  the  consideration  of  them  improved,  he 
will  tear  you  in  pieces,  and  there  will  be  none  to  de- 
liver." It  is  the  doom  of  hypocrites  to  be  cut  in 
sunder,  Matth.  xxiv.  51.  Note,  1.  Forgetfulness  of 
God  is  at  the  bottom  of  all  the  wickedness  of  the 
wicked.  They  that  know  God,  and  yet  do  not  obey 
him,  do  certainly  forget  him.  2.  Those  that  forget 
God  forget  themselves;  and  it  will  never  be  right 
with  them,  till  they  consider,  and  so  recover  them- 
selves. Consideration  is  the  first  step  toward  con\'er- 
sion.  3.  Those  that  will  not  consider  the  warnings  of 
God's  word  will  certainly  be  torn  in  pieces  by  the  exe 
cutions  of  his  wrath.  4.  When  Gcd  comes  to  tear 
sinners  in  pieces,  there  is  no  delivering  them  rut  of 
his  hand.  They  cannot  deliver  themselves,  nor  can 
any  friend  they  have  in  the  world  deliver  them. 

V.  Full  instructions  given  to  us  all,  how  to  prevent 
this  fearful  doom.  Let  us  hear  the  conclusion  of  the 
whole  matter;  Ave  have  it,  x\  23.  which  directs  uf 
what  to  do,  that  we  mixf  attain  our  chief  end. 

1.  Man's  chief  end  is  to  glorify  God,  and  we  are 
here  told,  that  whoso  offers  praise  glorifies  him, 
whetlier  he  be  Jew  or  Gentile,  those  sjDiritual  sacri- 
fices shall  be  accepted  from  him.  We  nmst  praise 
God,  and  we  must  sacrifice  praise,  direct  it  to  God, 
as  every  sacrifice  was  directed;  put  it  into  the  hands 
of  the  Priest,  our  Lord  Jesus,  who  is  also  the  Altar; 
see  that  it  l)e  made  by  fire,  sacred  fire,  that  it  be 
kindled  with  the  flame  of  holy  and  devout  affection; 
we  must  be  fervent  in  spirit,  praising  the  Lord. 
This  he  is  pleased,  in  infinite  condescension,  to  in- 
terpret as  glorifying  him.  Hereby  we  give  him  the 
glory  due  to  his  name,  and  do  what  we  can  to  ad- 
vance the  interests  of  his  kingdom  among  men. 

2.  Man's  chief  end,  in  conjunction  with  this,  is,  to 
enjoy  God;  and  we  are  here  told  that  those  who 
order  their  conversation  aright  shall  see  his  salva- 
tion. (1.)  It  is  not  enough  for  us  to  offer  praise,  but 
we  must  withal  order  our  conversation  aright. 
Thanksgiving  is  good,  but  thanks-living  is  better. 
(2.)  Those  that  would  have  their  conversation  right 
must  take  care  and  pains  to  order  it;  to  dispose  it 
according  to- rule;  to  understand  their  way,  and  to 
direct  it.  (3. )  Those  that  take  care  of  their  con- 
versation make  sure  their  salvation;  them  God 
will  make  to  see  his  salvation;  for  it  is  a  salvation 
ready  to  be  revealed;  he  will  make  them  to  see  it 
and  enjoy  it,  to  see  it,  and  to  see  themselves  happy 
for  ever  in  it.  Note,  The  right  ordering  of  the  con- 
versation is  the  only  way,  and  it  is  a  sure  way,  to 
obtain  the  great  salvation. 

PSALM  LL 

Though  David  penned  this  psalm  upon  a  very  particular 
occasion,  yet  it  is  of  as  gfeneral  use  as  any  of  David's 
psalms;  it  is  the  most  eminent  of  the  penitential  psalms, 
and  most  expressive  of  the  cares  and  desires  of  a  repent- 
inpr  sinner.  It  is  pity  indeed,  that,  in  our  devout  addresses 
to  God,  we  should  have  any  thin<r  else  to  do  than  to  praise 
God,  for  that  is  the  work  of  heaven;  but  we  make  other 
work  for  ourselves,  by  our  own  sins  and  follies:  we  must 
come  to  the  throne  of  grace  in  the  posture  of  penitents, 
to  confess  our  sins,  and  sue  for  the  sirace  of  God;  and 
if  therein  we  would  take  with  us  words,  we  can  no  where 
find  any  more  apposite  than  in  this  psalm,  which  is  the 
record  of  David's  repentance  for  his  sin  in  the  matter  of 
Uriah,  which  was  the  greatest  blemish  upon  his  charac- 
ter: all  the  rest  of  his  faults  were  nothing  to  this;  it  is 
said  of  him,  (1  Kings  xv.  6.)  That  he  turned  not  aside 
from  the  commandment  of  the  Lord  nil  the  days  of  his  life, 
save  only  in  the  mailer  of  Uriah  the  Hittite.  In  this  psalm, 
I.  He  confesses  his  sin,  v.  3.  .6.  II.  He  prays  earnestly 
for  the  pardon  of  his  sin,  v.  1,  2,  7,  9.  III.  For  peace 
of  conscience,  v.  8,  12.  IV.  For  grace  to  go  and  sin  no 
more,  v.  10,  11,  14.  V.  For  libertv  of  access  to  God,  v. 
15.    Vr   He  promises  to  do  what  lie  could  for  the  good 


PSALMS,  LI. 


349 


of  the  souls  of  others,  (v.  13. )  and  for  the  glory  of  God,  v. 
16,  17,  19.  And  lastly,  concludes  ivilh  a  prayer  for  Zion 
and  Jerusalem,  v.  IS.  Those  whose  consciences  charge 
them  with  any  gross  sin  should,  with  a  believing  regard 
to  Jesus  Christ,  the  Mediator,  again  and  again  pray  over 
this  psalm;  nay,  though  we  have  not  been  guilty  of  adul- 
tery and  murder,  or  any  the  like  enormous  crime,  yet,  in 
singing  it,  and  praying  over  it,we  may  very  sensibly  apply 
it  to  all  ourselves,  which  if  we  do  with  suitable  aflections, 
we  shall,  through  Christ,  find  mercy  to  pardon,  and 
grace  for  seasonable  help. 
To  the  chief  musician.  Jl  fisalm  of  David,  when 
J\''athan  the  pi-ofihet  came  u7ito  him,  after  he  had 
gone  in  to  Bathshcba. 

1.  IJTAVE  mercy  upon  me,  O  God,  ac- 
Xl  cording  to  thy  loving-kindness ;  ac- 
cording unto  tlie  multitude  of  thy  tender 
mercies  blot  out  my  transgressions.  2.  Wash 
me  thoroughly  from  mine  iniquity,  and 
cleanse  me  from  my  sin.  3.  For  I  acknow- 
ledge my  transgressions ;  and  my  sin  is  ever 
before  me.  4.  Against  thee,  thee  only,  have 
I  sinned,  and  done  this  evil  in  thy  sight ; 
that  thou  mightest  be  justified  when  thou 
speakest,  and  be  clear  when  thou  judgest. 
5,  Behold,  I  was  shapen  in  iniquity;  and  in 
sin  did  my  mother  conceive  me.  6.  Behold, 
thou  desirest  truth  in  the  inward  parts; 
and  in  the  hidden  part  thou  shalt  make  me 
to  know  wisdom. 

The  title  has  reference  to  a  very  sad  story,  that 
of  David's  fall.  But,  though  he  fell,  he  was  not 
utterly  cast  down,  for  God  graciously  upheld  him, 
and  raised  him  up.  1.  The  sin  whicli,  in  this 
psalm,  he  laments,  was,  the  folly  and  wickedness 
he  committed  with  his  neighbour's  wife ;  a  sin  not 
to  be  spoken  of,  or  thought  of,  without  detestation. 
His  debauching  of  Bathsheba  was  the  inlet  to  all  the 
other  sins  that  followed ;  it  was  as  the  letting  forth 
of  water.  This  sin  of  David's  is  recorded  for  warn- 
ing to  all,  that  he  who  thinks  he  stands  may  take 
heed  lest  he  fall.  2.  The  repentance  which,  in 
this  psalm,  he  expresses,  he  was  brought  to  by  the 
ministry  of  Nathan,  who  was  sent  of  God  to  con- 
vince him  of  his  sin,  after  he  had  continued  above 
nine  months  (for  aught  that  appears)  withrut  any 
particular  expressions  of  remorse  and  sorrow  for  it. 
Bat  though  God  may  suffer  his  people  to  fall  into 
sin,  and  to  lie  a  great  while  in  it,  yet  he  will,  by 
some  means  or  other,  recover  them  to  repentance, 
bring  them  to  himself,  and  to  their  right  mind, 
again.  Herein,  generally,  he  uses  the  ministry  of 
the  word,  which  yet  he  is  not  tied  to.  But  those 
that  have  been  overtaken  in  any  fault,  ought  to 
reckon  a  faithful  reproof  the  gi-eatest  kindness  that 
can  be  done  them,  and  a  wise  reprover  their  best 
friend.  Let  the  righteous  smite  me,  and  it  shall  be 
excellent  oil.  3.  David,  being  convinced  of  his  sin, 
poured  out  his  soul  to  God  in  prayer  for  mercy  and 
grace.  Whither  should  backsliding  children  return, 
but  to  the  Lord  their  God,  from  whom  they  have 
backslidden,  and  who  alone  can  heal  their  backslid- 
ings?  4.  He  drew  up,  by  divine  inspiration,  the 
workings  of  his  heart  toward  God,  upon  this  occa- 
sion, into  a  psalm,  that  it  might  be  often  repeated, 
and  long  after  reviewed;  and  this  he  committed  to 
the  chief  musician,  to  be  sung  in  the  public  service 
of  the  church.  (1.)  As  a  profession  of  his  own  re- 
pentance, which  he  would  have  to  be  generally  ta- 
ken notice  of;  his  sin  ha\ang  been  notorious,  that  the 
plaister  might  oe  as  wide  as  the  wound.  '  Those 
that  tinily  repent  of  their  sins  will  not  be  ashamed 
to  own  their  repentance;  but,  having  lost  the  honour 


of  innocents,  will  rather  covet  the  honrur  of  peni- 
tents. (2.)  As  a  pattern  to  others,  btth  to  bring 
them  to  repentance  by  his  example,  and  to  instruct 
them,  in  their  rtpcntance,  what  to  do,  and  what  to 
say.  Being  converted  himself,  he  thus  strengthens 
his  brethren;  (Luke  xxii.  32.)  and,  for  this  cause 
he  obtained  mercy,  1  Tmi.  i.  IC. 

In  these  words,  we  have, 

L  David's  humble  petition,  x>.  1,  2.  His  prayer 
is  much  the  same  with  that  which  cur  Saviour  puts 
into  the  mouth  of  his  penitent  pul)lican  in  the  para- 
ble; God  be  merciful  to  me  a  sinner!  Luke  xviii. 
13.  David  was,  upcn  m:'ny  accounts,  a  man  of 
great  merit;  he  had  not  only  done  much,  but  suffer- 
ed much,  in  the  cause  of  Ciod;  ;md  yet,  when  he  is 
convinced  cf  sin,  he  does  not  cfFcr  to  balance  his 
evil  deeds  with  his  good  deeds,  nor  can  he  think  that 
his  services  will  atone  for  his  cffenccs;  but  he  flies 
to  God's  infinite  mercy,  and  depends  upon  that  only 
for  pardon  and  peace;  Have  mercy  upon  me,  0 
God.  He  owns  himself  obnoxious  to  God's  justice, 
and  therefore  casts  himself  upon  his  mercy;  and  it 
is  certain  that  the  best  man  in  the  world  is  undone, 
if  God  be  not  mere  iful  to  him.     Observe, 

1.  What  his  plea  is  for  this  mercy;  "Have  mercy 
upon  me,  O  God,  net  according  to  the  dignity  of 
my  birth,  as  descended  from  the  prince  of  the  tribe 
of  Judah,  not  according  to  my  public  services  as 
Israel's  champion,  or  my  public  honours  as  Israel's 
king;"  his  plea  is  not,  ford,  remember  David  and 
all  his  afflictions,  hoiv  he  vowed  to  build  a  place  for 
the  ark;  (cxxxii.  1,  2.)  a  true  penitent  will  make 
no  mention  of  any  such  thing;  but,  "Have  mercy 
upon  me  for  thy  mercy's  sake.  I  have  nothing  to 
plead  with  thee,  but,"  (1.)  "The  freeness  of  thy 
mercy,  according  to  thy  loving-kindness,  thv  cle- 
mency, the  goodness  of  thv  natiire,  which  inclines 
thee  l:o  pity  the  miserable.''  (2.)  "The  fulness  of 
thy  mercy.  There  is  in  thee  not  only  loving-kind- 
ness and  tender  mercies,  but  abundance  of  it,  a  mul- 
titude of  tender  mercies  for  the  forgiveness  of  many 
sinners,  of  many  sins,  to  multiply  pardons  as  we 
multiply  transgressions. " 

2.  What  is  the  particular  mercy  that  he  begs; 
the  pardon  of  sin;  Blot  out  my  transgressions,  as  a 
debt  is  blotted  or  crossed  out  of  the  book,  when 
either  the  debtor  has  paid  it,  or  the  creditor  has  re 
mitted  it;  "Wipe  out  my  transgressions,  that  they 
may  not  appear  to  demand  judgment  against  me, 
nor  stare  me  in  the  face,  to  my  confusion  and  ter 
ror. "  The  blood  of  Christ,  sprinkled  upon  the  con- 
science, to  purify  and  pacify  that,  blots  out  the 
transgression,  and,  having  reconciled  vis  to  God, 
reconciles  us  to  ourselves,  v.  2.  "  M^ash  me  thro%ighly 
from  mine  iniquity;  wash  my  soul  from  the  gTiilt 
and  stain  of  my  sin  by  thy  mercy  and  grace;  for  it 
is  only  from  a  ceremonial  pollution  that  the  water 
of  separation  will  avail  to  cleanse  me.  Multiply  to 
wash  me;  the  stain  is  deep,  for  I  have  lain  long 
soaking  in  the  guilt,  so  that  it  will  not  easily  be  got 
out.  Oh  wash  me  much,  wash  me  throughly; 
cleanse  me  from  my  sin. "  Sin  defiles  us,  renders 
us  odious  in  the  sight  of  the  holy  God,  and  uneasy 
to  ourselves;  it  unfits  us  for  communion  with  God, 
in  grace  or  glory.  When  God  pardons  sin,  he 
cleanses  us  from  it,  so  that  we  become  acceptable 
to  him,  easy  to  ourselves,  and  have  liberty  of  access 
to  him.  Nathan  had  assured  David,  upon  his  first 
profession  of  repentance,  that  his  sin  was  pardoned. 
The  Lord  has  taken  away  thy  sin,  thou  shalt  not  die; 
(2  Sam.  xii.  13.)  yet  he  prays,  Wash  me,  cleanse 
me;  blot  out  my  transgressions;  for  God  will  be 
sought  unto,  even  for  that  which  he  has  promised; 
and  those  whose  sins  are  pardoned  must  pray  that 
the  pardon  may  be  more  and  more  cleared  up  to 
them.  God  had  forgiven  him,  but  he  could  not 
forgive  himself;  and  therefrre  he  is  thus  importu- 


350 


PSALMS,  LI. 


uate  for  pardon,  as  one  that  thought  himself  unwor- 
thy of  it,  and  knew  hov/  to  value  it. 

II.  David's  penitential  confessions,  v.  3- '5.  1. 
He  was  very  free  to  own  his  guilt  before  God;  I  ac- 
knoivledge  my  transgressions;  this  he  had  formerly 
found  the  onlv  way  of  easing  his  conscience,  xxxii. 
4,  5.  Nathan  said,  Thou  art  the  man;  I  am,  says 
David;  /  have  sinned.  2.  He  had  such  a  deep 
sense  of  it,  that  he  was  continually  thinking  of  it, 
with  sorrow  and  shame.  His  contrition  for  his  sin 
was  not  a  slight  sudden  passion,  but  an  abiding  grief; 
^^My  sin  is  ever  before  me,  to  liumble  me  and  mor- 
tify me,  and  make  me  continually  blush  and  trem- 
ble. It  is  ever  against  me;"  (so  some;)  "I  see  it 
before  me  as  an  enemy,  accusing  and  threatening 
ms."  David  was,  upon  all  occasions,  put  in  mind 
of  his  sin,  and  was  willing  to  be  so,  for  his  further 
abasement.  He  never  walked  on  the  roof  of  his 
house  without  a  penitent  reflection  on  his  unhappy 
walk  there,  when  from  thence  he  saw  Bathsheba; 
never  lay  down  to  sleep,  without  a  sorrowful  thought 
of  the  Ijed  of  his  uncleanness;  never  sat  down  to 
meat,  never  sent  his  servant  on  an  errand,  or  took 
his  pen  in  hand,  but  it  put  him  in  mind  of  his  mak- 
ing Uriah  drunk,  the  treacherous  message  he  sent 
by  him,  and  the  fatal  warrant  he  wrote,  and  signed, 
for  his  execution.  Note,  The  acts  of  repentance, 
even  for  the  same  sin,  must  be  often  repeated.  It 
will  be  of  good  use  for  us  to  have  our  sins  ever  be- 
fore us,  that  by  the  remembrance  of  our  past  sins 
we  may  be  kept  humble,  may  be  armed  against 
temptation,  quickened  to  duty,  and  made  patient 
under  the  cross. 

(1.)  He  confesses  his  actual  transgressions;  (x". 
4.)  Jlgainst  thee,  thee  only,  have  I  sinned.  David 
was  a  very  great  man,  and  yet,  having  done  amiss, 
submits  to  the  discipline  of  a  penitent,  and  thinks 
not  his  royal  dignity  will  excuse  him  from  it.  Rich 
and  poor  must  here  meet  together;  there  is  one 
law  of  repentance  for  both;  the  greatest  must  be 
judged  shortly,  and  therefore  must  judge  them- 
selves now.  David  was  a  very  good  man,  and  yet, 
having  sinned,  he  willingly  accommodates  himself 
to  the  place  and  posture  of  a  penitent.  The  best 
men,  if  they  sin,  should  give  the  best  example  of 
repentance. 

[1.]  His  confession  is  particular;  "I  have  done 
'his  eiiil,  tliis  that  I  am  now  n.  proved  for,  this  that 
my  own  conscience  now  upbraids  me  with. "  Note, 
[t  is  good  to  be  particular  in  the  confession  of  sin, 
that  we  may  be  the  more  express  in  praying  for 
pardon,  and  so  may  have  the  more  comfort  in  it. 
We  ought  to  reflect  upon  the  particular  heads  of 
cur  sins  of  infirmity,  and  the  particular  circum- 
Btanccs  of  our  gross  sins. 

[2.]  He  aggr:iv;ites  the  sin  which  he  confess- 
es, and  lavs  a  lo  id  upon  himself  for  it;  y/gainst 
thee,  and  in  thy  sight.  Hence  our  Saviour  seems 
to  borrow  the  confession  which  he  puts  into  tlie 
mouth  of  the  returning  prodigal;  /  have  sinned 
against  Heaven,  and  before  thee,  Luke  xv.  18. 
Two  things  David  laments  in  his  sin.  First,  That 
it  was  committed  against  God.  To  him  the  affront 
is  given,  and  he  is  the  Party  wronged.  It  is  his 
truth  that  by  wilful  sin  we  deny;  his  conduct  that 
we  desj/ise;  his  command  that  we  disobey;  his  pro- 
mise that  we  distrust;  his  name  that  we  dishonour; 
and  it  is  with  him  that  we  deal  deceitfully  and  dis- 
ingenuously. From  this  topic  Joseph  fetched  the 
great  argument  against  sin,  (Gen.  xxxix.  9.)  and 
David  here  the  great  aggravation  of  it;  Jgainst  thee 
only.  Some  make  this  to  bespeak  the  prerogative 
of  his  crown,  that,  as  a  king,  he  was  not  accountal)le 
to.any  but  (iod;  but  it  is  more  agreeable  to  his  pre- 
sent temper,  to  suppose  that  it  bespeaks  the  cleej) 
nntriti<m  of  his  soul  for  his  sin,  and  that  it  was  upon 
light  grounds.     He  here  sinned  against  Bathsheba 


and  Uriah;  against  his  own  soul  and  bcdy,  and  fami 
\y;  against  his  kingdom,  and  against  the  church  cf 
God;  and  all  this  helped  to  humble  him;  but  none 
of  these  were  sinned  against  so  as  God  was;  and 
therefore  this  he  lays  the  most  sorrowful  accent 
upon;  Against  thee  07ily  have  I  sinned.  Secondly, 
That  it  was  committed  in  God's  sight;  "This  not 
only  proves  it  upon  me,  but  renders  it  exceeding 
sintul. "  This  should  greatly  humble  us  for  all  our 
sins,  that  they  have  been  committed  under  the  eye 
of  God,  which  argues  either  a  disbelief  of  his  om- 
niscience, or  a  contempt  of  his  justice. 

[3.]  He  justifies  God  in  the  sentence  passed  uprn 
him;  for  that  the  sivord  shall  never  depart  from  his 
house,  2  Sam.  xii.  10,  11.  He  is  very  forward  to 
own  his  sin,  and  aggravate  it,  not  only  that  he  might 
oljtain  the  pardon  of  it  himself,  but  that  by  his  con- 
fession he  might  give  honour  to  God;  First,  That 
God  might  be  justified  in  the  threatenings  he  had 
spoken  by  Nathan;  "Lord,  I  have  nothing  to  say 
against  the  justice  of  them;  I  deserve  what  is  threat- 
ened, and  a  thousand  times  worse."  Thus  Eli  ac- 
quiesced in  the  like  threatenings,  (1  San^ii.  18.) 
It  is  the  Lord.  And  Hezekiah,  (2  KingsJItx.  19.) 
Good  is  the  ivord  of  the  Lord,  which  thou  met  spo- 
ken. Secondly,  That  God  might  be  clear  -sfhen  he 
judged,  when  he  executed  those  threatenings.  Da- 
vid published  his  confession  of  sin,  that,  when  here- 
after he  should  come  into  trouble,  none  might  say, 
God  had  done  him  any  wrong;  for  he  owns  the  Lord 
is  righteous:  thus  will  all  true  penitents  justify  God 
by  condemning  themselves;  Thou  art  just  in  all 
that  is  brought  upon  us. 

(2.)  He  confesses  his  original  corruption;  {v.  5.) 
Behold,  Iivas  shapen  in  iniquity.  He  does  not  caU 
upon  God  to  behold  it,  but  unto  himself.  "  Come, 
my  soul,  look  unto  the  rock  out  of  which  I  was 
hewn,  and  thou  wilt  find  I  was  shapen  in  iniquity. 
Had  I  duly  considered  this  before,  I  find  I  should 
not  have  made  so  bold  with  the  temptation,  nor 
have  ventured  among  the  sparks  with  such  tinder 
in  my  heart;  and  so  the  sin  might  have  been  pre- 
vented: let  me  consider  it  now,  not  to  excuse  or  ex- 
tenuate the  sin;  Lord,  I  did  so;  but  indeed  I  could 
not  help  it,  my  inclination  led  me  to  it:"  (for  as  that 
plea  is  false,  with  due  care  and  watchfulness,  and 
improvement  of  the  grace  of  God,  he  might  have 
helped  it;  so  it  is  what  a  true  penitent  never  offers 
to  put  in:)  "but  let  me  consider  it  rather  as  an  ag- 
gravation of  the  sin;  Lord,  I  have  not  only  been 
guilty  of  adultery  and  murder,  but  I  have  an  adul- 
terous murderous  nature;  therefore  I  abhor  my- 
self." David  elsewhere  speaks  of  the  admirable 
structure  of  his  body,  (cxxxix.  14,  15.)  it  was  curi- 
ously ivrought;  and  yet  here  he  says  it  was  shapen 
in  iniquity,  sin  was  twisted  in  with  it;  not  as  it  came 
out  of  God's  hands,  but  as  it  comes  through  cur  pa- 
rents' loins.  He  elsewhere  speaks  of  the  piety  of 
his  mother,  that  she  was  God's  handmaid,  and  he 
pleads  his  relation  to  her;  (cxvi.  16. — Ixxxvi.  16.) 
and  yet  he  here  says  she  conceived  him  in  sin;  for 
though  she  was,  hygi-ace,  a  child  of  God,  she  was, 
by  nature,  a  daughter  of  Eve,  and  not  excepted 
ft-om  the  common  character.  Note,  It  is  to  be  sadly 
lamented  by  ever}'  one  of  us,  that  we  brought  into 
the  world  with  us  a  cornipt  nature,  wretchedly  dege- 
nerated from  its  primitive  purity  and  rectitude;  we 
have,  from  our  birth,  the  snares  of  sin  in  our  bodies, 
the  seeds  of  sin  in  our  souls,  and  a  stain  of  sin  upon 
Ijoth.  This  is  what  we  call  original  sin,  because  it 
is  as  ancient  as  our  original,  and  because  it  is  the 
original  of  all  our  actual  transgressions.  This  is  that 
foolishness  which  is  bound  in  the  heart  of  a  child, 
tlie  proneness  to  evil,  and  backwardness  to  good, 
which  is  the  burthen  of  the  regenerate,  and  tlie  rum 
cf  the  unregenerate;  it  is  a  bent  to  backslide  froip 
God. 


PSALMS,  LI. 


351 


III.  David's  acknowledgment  of  the  grace  of  God; 
{v.  6. )  both  his  good- will  toward  us,  f  Thou  desireth 
truth  in  the  inward  parts,  J  "Thou  wculdest  have 
«is  all  honest  and  sincere,  and  tme  to  our  profession;" 
.'ind  his  good  work  in  us,  "  In  the  hidden  part  thou 
hast  made,"  or  shalt  make,  "  me  to  knowwisdom. " 
Note,  1.  Ti-uth  and  wisdom  will  go  very  far  toward 
making  a  man  a  good  man.  A  clear  head  and  a 
sound  heart  (pnidence  and  sincerity)  bespeak  the 
man  of  God  perfect.  2.  What  God  requires  of  us, 
he  himself  works  in  us,  and  he  works  it  in  the  regu- 
lar way,  enlightening  the  mind,  and  so  gaining  the 
will,  ^ut  how  does  this  come  in  here?  (1.)  God 
is  hereby  justihed  and  cleared;  "  Lord,  thou  wast 
not  the  Author  of  my  sin;  there  is  no  blame  to  be 
laid  upon  thee;  but  1  alone  must  bear  it;  for  thou 
hast  many  a  time'  admonished  me  to  be  sincere,  and 
hast  made  me  to  know  that  which,  if  I  had  duly 
considered  it,  would  have  prevented  my  falling  into 
this  sin;  had  I  improved  the  grace  thou  hast  given 
me,  I  had  kept  mine  integrity."  (2.)  The  sin  is 
hereby  aggravated;  "Lord,  thou  desirest  truth; 
but  where  was  it  when  I  dissembled  with  Uriah? 
Thou  hast  made  me  to  knoiu  ivisdom;  but  I  have 
not  lived  up  to  what  I  have  known."  (3.)  He  is 
hereby  encouraged,  in  his  repentance,  to  hope  that 
God  would  graciously  accept  of  him;  for,  [1.]  God 
had  made  him  sincere  in  his  i-esolutions  never  to 
return  to  folly  again;  Thou  desirest  truth  in  the 
ijiivard  fiart;  this  is  that  which  God  has  an  eye  to, 
in  a  returning  sinner,  that  in  his  sfiirit  there  be  no 
guile,  xxxii.  2.  David  was  conscious  to  himself  of 
the  uprightness  of  his  heart  toward  God,  in  his  re- 
pentance, and  therefore  doubted  not  but  God  would 
accept  him.  [2.  ]  He  hoped  that  God  would  enable 
him  to  make  good  his  resolutions,  that,  in  the  hid- 
den part,  in  the  new  man,  which  is  called  the  hid- 
den man  of  the  heart,  (1  Pet.  iii.  4.)  he  would  make 
him  to  know  wisdom,  so  as  to  discern  and  avoid  the 
designs  of  the  tempter,  another  time.  Some  read  it 
as  a  prayer;  "Lord,  in  this  instance,  I  have  done 
foolishly;  for  the  future,  make  me  to  know  wis- 
dom. "  Where  there  is  truth,  God  will  give  wisdom ; 
those  that  sincerely  endeavour  to  do  their  duty,  shall 
be  taught  their  duty. 

7.  Purge  me  with  hyssop,  and  I  shall  be 
clean :  wash  me,  and  1  shall  be  whiter  than 
snow.  8.  Make  me  to  hear  joy  and  glad- 
ness ;  that  the  bones  which,  thou  hast  broken 
may  rejoice.  9.  Hide  thy  face  from  my 
sins,  and  blot  out  all  mine  iniquities.  10. 
Create  in  me  a  clean  heart,  O  God ;  and 
renew  a  right  spirit  within  me.  1 1 .  Cast 
me  not  away  from  thy  presence ;  and  take 
not  thy  Holy  Spirit  from  me.  1 2.  Restore 
unto  me  the  joy  of  thy  salvation ;  and  up- 
hold me  with  thy  free  Spirit:  13.  Then 
will  I  teach  transgressors  thy  ways;  and 
sinners  shall  be  converted  unto  thee. 

See  here, 

I.  Whit  David  prays  for;  manv  excellent  peti- 
tions h?  here  puts  up;  to  which,  if  we  do  but  add, 
for  Christ's  sake,  they  are  as  evangelical  as  any 
other. 

1.  He  prays  that  God  would  cleanse  him  from  his 
sins,  and  the  defilement  he  had  contracted  bv  them ; 
{y.  7.)  "Purge  me  with  hyssofi;  pardon  my  sins, 
and  let  me  know  that  they  are  pardoned,  that  I 
may  be  restored  to  those  privileges  which  by  sin  I 
have  forfeited  and  lost."  The  expression  here 
alludes  to  a  ceremonial  distinction,  that  of  cleans- 
ing the  leper,  or  those  that  were  unclean  by  the 


touch  of  a  body,  by  sprinkling  water,  or  blcod,  or 
both,  upon  them,  with  a  bunch  of  hyssop,  by  which 
they  were,  at  length,  discharged  from  the  restraints 
they  were  laid  under  by  their  pollution.  "Lord, 
let  me  be  as  well  assured  of  my  restoration  to  thy 
favour,  and  to  the  privilege  of  communion  with 
thee,  as  they  were  thereby  assured  of  their  re-ad- 
mission to  their  former  privileges."  But  it  is  found- 
ed upon  gospel-grace;  Purge  me  with  hyssop,  with 
the  blood  of  Christ  applied  to  my  soul  by  a  lively 
faith,  as  water  of  purification  was  sprinkled  with  a 
bunch  of  hyssop.  It  is  the  blood  of  Christ,  which 
is  therefore  called  the  blood  of  sprinkling,  (Heb. 
xii.  24. )  that  purges  the  conscience  from  dead  works, 
from  that  guilt  of  sin,  and  dread  of  God,  which  shut 
us  out  of  communion  with  him,  as  the  touch  of  a 
dead  body,  under  the  law,  shut  a  man  out  frrm  the 
courts  of  God's  house.  If  this  blood  of  Christ, 
which  cleanses  from  all  sin,  cleanse  us  from  our  sin, 
then  we  shall  be  clean  indeed,  Heb.  x.  2.  If  we  be 
washed  in  this  fountain  opened,  we  shall  be  whiter 
than  snow;  not  only  acquitted,  but  accepted;  so 
those  are,  that  are  justified;  (Isa.  i.  18.)  Though 
your  sms  have  been  as  scarkt,  they  shall  be  white 
as  snow. 

2.  He  prays  that,  his  sins  being  pardoned,  he 
might  have  the  comfort  of  that  pardon.  He  asks 
not  to  be  comforted,  till  first  he  is  cleansed;  but  if 
sin,  the  bitter  root  of  sorrow,  be  taken  away,  he 
can  pray  in  faith,  "Make  me  to  hear  joy  and  glad- 
ness; (xK  8.)  let  me  have  a  well-grounded  peace, 
of  thy  creating,  thy  speaking,  so  that  the  bones 
which  thou  hast  broken  by  convictions  and  threat- 
enings,  may  rejoice,  may  not  only  be  set  again,  and 
eased  from  the  pain,  but' may  be  sensibly  comforted, 
and,  as  the  prophet  speaks,  may  flourish  as  an 
herb."  Note,  (1.)  The  pain  of  an  heart  truly  bro* 
ken  for  sin,  may  well  be  compared  to  that  of  a 
broken  bone ;  and  it  is  the  same  Spirit  who,  as  a 
Spirit  of  bondage,  smites  and  wounds,  and,  as  a 
Spirit  of  adoption,  heals  and  binds  up.  (2.)  The 
comfort  and  joy  that  arise  from  a  sealed  pardon  to 
a  penitent  sinner,  are  as  refi-eshing  as  perfect  ease 
from  the  most  exquisite  pain.  (3.)  It  is  God's 
work,  not  only  to  speak  this  joy  and  gladness,  but 
to  make  us  hear  it,  and  take  the  comfort  of  it.  He 
earnestly  desires  that  God  would  lift  up  the  light 
of  his  countenance  upon  him,  and  so  put  gladness 
into  his  heart;  that  he  would  not  only  be  reconciled 
to  him,  but,  which  is  a  further  act  of  grace,  let  him 
know  that  he  was  so. 

3.  He  prays  for  a  complete  and  effectual  paidon. 
This  is  that  which  he  is  most  earnest  for,  a.,  the 
foundation  of  his  comfort;  {v.  9.)  "Hide  thy  face 
from  my  sins;  be  not  provoked  by  them  to  deal 
witli  me  as  I  deserve;  they  are  ever  belore  me,  let 
them  be  cast  behind  thy  back;  blot  out  all  mine 
iniquities  out  of  the  book  of  thine  account;  blot  them 
out,  as  a  cloud  is  blotted  out  and  dispelled  by  the 
beams  of  the  sun,"  Isa.  xliv.  22, 

4.  He  prays  for  sanctifying  grace;  and  this  every 
true  penitent  is  as  earnest  for,  as  for  pardon  'an^ 
peace,  v.  10,  He  does  not  pray,  "Lord,  pre- 
serve me  my  reputation,"  as  Saul,  /  have  sinned, 
yet  honour  ine  before  this  people.  No,  his  great 
concern  is,  to  get  nis  coiTupt  nature  changed:  the 
sin  he  had  been  guilty  of,  was,  (1.)  An  evidence  of 
its  impurity,  and  therefore  he  prays.  Create  in  me 
a  clean  heart,  O  God.  He  now  saw,  more  than 
ever,  what  an  unclean  heart  he  had,  and  sadly 
laments  it,  btit  sees  it  is  not  in  his  own  power  to 
amend  it,  and  therefore  begs  of  God,  (whose  pre- 
rogative it  is  to  create,)  that  he  would  create  in 
him  a  clean  heart.  He  only  that  made  the  heart, 
can  new  make  it;  and  to  his  power  nothing  is  im- 
possible. He  created  the  world  by  the  word  of  his 
power,  as  the  God  of  nature,  and  it  is  by  the  word 


352 


PSALMS,  LI. 


cf  his  power  as  the  God  of  grace  that  we  are  clean, 
(J^hii  XV.  3.)  that  we  are  sanctified,  John  xvij.  17. 
(2. )  It  was  the  cause  of  its  disorder,  and  undid  much 
of  the  good  work  that  had  been  wrought  in  him; 
and  therefore  lie  prays,  '■'■Lord,  reneiv  a  right 
spirit  Tjithin  me;  repair  the  decays  of  spiritual 
strength,  which  this  sin  h  .s  been  the  cause  of, 
and  set  me  to  rights  again."  Renew  a  constant 
spirit  within  me;  so  some.  He  had,  in  this  matter, 
discovered  much  inconstancy  and  inconsistency  with 
himself,  and  therefore  prays,  "Lord,  fix  me  for  the 
time  to  come,  that  I  may  never  in  like  manner  de- 
part from  thee. " 

5.  He  prays  for  the  continuance  of  God's  good- 
will toward  him,  and  the  progress  of  his  good  work 
in  him,  v.  11.  {1.)  Tiuit  he  might  never  be  shut 
out  from  God's  tavour;  "Cast  me  not  away  from 
thy  presence,  as  one  whom  thou  abhorrest,  and 
canst  not  endure  to  look  upon. "  He  prays,  that  he 
might  not  be  thrown  out  of  God's  protection,  but 
that,  wherever  he  went,  he  might  have  the  divine 
presence  with  him,  miglit  be  under  the  guidance 
of  his  wisdom,  and  in  the  custody  of  his  power,  and 
that  he  might  not  be  forbidden  communion  with 
God;  "Let  me  not  be  banished  thy  courts,  but 
always  have  liberty  of  access  to  thee  by  prayer." 
He  docs  not  deprecate  the  temporal  judgments 
which  God  by  Nathan  had  threatened  to  bring  upon 
him;  "God's  will  be  done;"  but,  "Lord,  rebuke 
me  not  in  thy  wrath.  If  the  sword  come  into  my 
house  never  to  depart  from  it,  yet  let  me  have  a 
God  to  go  to  in  my  distresses,  and  all  shall  be  well." 
(2.)  That  he  might  never  be  deprived  of  God's 
grace;  Take  not  thy  holy  Spirit  from  me.  He 
knew  he  had  by  his  sin  grieved  the  Spirit,  and 
provoked  him  to  withdraw;  and  that,  because  he 
also  was  flesh,  God  might  justly  have  said  that  his 
Spirit  should  no  more  strive  with  him,  or  work 
upon  him,  Gen.  vi.  3.  This  he  dreads,  more  than 
any  thing;  we  are  undone,  if  God  take  his  holy 
Spirit  from  us.  Siul  was  a  sad  instance  of  this. 
How  exceeding  sinful,  how  exceeding  miserable, 
was  he,  when  the  Spirit  of  the  Lord  was  departed 
from  him!  David  knew  it,  and  tlierefore  begs  thus 
earnestly;  "Lord,  wh  .tcver  thou  take  from  me, 
my  children,  my  crown,  mv  life,  yet  take  not  thy 
holy  Spirit  from  me,"  (see  2  Sain.  vii.  15.)  "but 
continue  thy  holy  Spirit  with  me,  to  pei-fect  the 
work  of  my  repentance,  to  prevent  my  relapse  into 
sin,  and  to  enable  me  to  discharge  my  duty  both  as 
a  prince  and  as  a  psalmist." 

6.  He  prays  for  the  restoration  of  divine  com- 
forts, and  the  pei-petual  communications  of  divine 
gi-ace,  V.  12.  David  finds  two  ill  effects  of  his  sin; 
(1.)  It  had  made  him  sad,  and  therefore  he  prays. 
Restore  unto  me  the  joy  of  thy  salvation.  A  child 
f^f  God  knows  no  tnie  nor  solid  joy,  but  the  joy  of 
God's  salvation,  joy  in  God  his  Saviour,  and  in  tlie 
hope  of  eternal  life.  .By  wilful  sin  we  forfeit  this 
joy,  and  deprive  ourselves  of  it;  our  evidences  can- 
not but  be  clouded,  and  our  hopes  shaken;  when 
we  give  ourselves  so  much  cause  to  doubt  of  our 
interest  in  the  salvation,  how  can  we  expect  the  joy 
of  it?  But  when  we  truly  repent,  we  may  pray  and 
hope  that  God  will  restore  to  us  those  joys.  They 
that  sow  in  penitential  tears,  shall  reap  in  the  joys 
of  God's  salvation,  when  the  times  of  refreshing 
shall  come.  (2. )  It  had  made  him  weak,  and  there- 
fore he  ])rays,  "Uphold  me  with  thy  free  Spirit;  I 
am  ready  to  fall,  either  into  sin  or  into  despair; 
Lord,  sustain  me;  my  own  spirit"  (though  the  sjjirit 
of  a  man  will  go  fir  toward  the  sustaining  his 
infirmity)  "is  not  sufficient,  if  I  be  left  to  myself,  I 
shall  certainly  sink;  therefore  uphold  me  with  thy 
Spirit,  let  him  counter-work  the  evil  spirit  that 
would  cast  me  down  from  mine  excellency.  Thy 
Spirit  is  a  free  spirit,  a  free  agent  himself,  working 


freely,"  (and  that  makes  those  free,  whom  he 
works  upon,  for  where  the  Spirit  of  the  Lord  is, 
there  is  liberty;)  "thy  ingenuous  princely  Spirit. " 
He  was  conscious  to  himself  of  having  acted,,  in  the 
matter  of  Uriah,  very  disingenuously,  and  unlike  a 
prince;  his  behaviour  was  base  and  paltry:  "L<  rd," 
says  he,  "let  thy  Spint  inspire  my  soul'  with  ni  ble 
and  generous  principles,  that  I  may  always  act  as 
becomes  me."  A  free  spirit  will  be  a  firai  and 
fixed  spirit,  and  will  uphold  us.  The  more  cheer- 
ful Ave  are  in  our  duty,  the  more  constant  we  vhall 
be  to  it. 

II.  See  what  David  here  promises,  v.  13.  Ob- 
serve, 1.  What  good  work  he  promises  God;  I  will 
teach  transgressors  thy  ways.  David  had  been 
himself  a  transgressor,  snd  therefore  could  speak 
experimentally  to  transgressors,  and  resolves,  hav- 
ing himself  fcund  mercy  with  Gcd  in  the  way  of 
repentance,  to  teach  ethers  God's  ways;  (l.)Our 
way  to  God  by  repentance;  he  would  teach  others 
that  had  sinned,  to  take  the  same  course  that  he 
had  taken,  to  humble  themselves,  to  confess  their 
sins,  and  seek  God's  face;  and,  (2.)  God's  way  to 
wards  us  in  pardoning  mercy;  how  ready  he  is  to 
receive  those  that  return  to  him.  He  taught  the 
former  by  his  own  example,  for  the  direction  of  sin- 
ners in  repenting:  he  taught  the  latter  by  his  own 
experience,  for  their  encouragement.  By  this  psalm 
he  is,  and  will  be  to  the  world's  end,  teaching  trans- 
gressors, telling  them  what  God  had  done  for  his 
soul.  Note,  Penitents  should  be  preachers;  Solo- 
mon was  so,  and  blessed  Paul.  2.  What  good  effect 
he  promises  himself  from  his  doing  this;  "  Sinners 
shall  be  converted  unto  thee,  and  shall  neither  per- 
sist in  their  wanderings  from  thee,  ncr  despair  of 
finding  mercy  in  their  returns  to  thee."  The  great 
thing  to  be  aimed  at  in  teaching  transgi*essors,  is, 
tlieir  conversion  to  God;  that  is  a  happy  point  gain- 
ed, and  happy  they  that  are  instrumental  to  contri- 
bute towards  it.  Jam.  v.  20. 

1 4.  Deliver  me  from  blood-guiltiness,  O 
God,  thou  God  of  my  salvation;  ajid  my 
tongue  shall  sing  aloud  of  thy  righteous- 
ness. 15.  O  LoRP,  open  thou  my  lips; 
and  my  mouth  shall  show  forth  thy  praise. 
16.  For  thou  desirest  not  sacrifice,  else 
would  T  give  it:  thou  delightest  not  in 
burnt-offering.  17.  The  sacrifices  of  God 
are  a  broken  spirit:  a  broken  and  a  contrite 
heart,  O  God,  thou  wilt  not  despise.  1 8. 
Do  good  in  thy  good  pleasure  unto  Zion: 
build  thou  the  walls  of  Jerusalem.  19. 
Then  shalt  thou  be  pleased  with  the  sacri- 
fices of  righteousness,  with  burnt-ofifering, 
and  whole  burnt-offering:  then^shall  they 
offer  bullocks  upon  thine  altar. 

I.  David  pravs  against  the  guilt  of  sin,  and  prays 
for  the  grace  of  God,  enforcing  both  petitions  from 
a  plea  taken  from  the  glory  of  God,  which  he  pro- 
mises with  thankfulness  to  show  forth. 

1.  He  prays  against  the  guilt  of  sin,  that  he  might 
be  delivered  from  that,  and  promises  that  then  he 
would  praise  God,  v.  14.  The  particular  sin  he 
prays  against,  is,  l)lood-guiltiness,  the  sin  he  had 
now  been  guilty  of,  having  slain  Uriah  with  the 
sword  of  the  children  of  Ammon.  Hitherto,  per- 
haps, he  had  stopped  the  mouth  of  conscience  with 
that  frivolous  excuse,  that  he  did  not  kill  him  him- 
self; but  now  he  was  convinced  that  he  was  the 
murderer,  and,  hearing  the  blood  cry  to  God  foi 
vengeance,  he  cries  to  God  for  mercy,  "Delive? 


PSALMS,  LI. 


353 


me  from  blood-guiltiness ;  let  me  not  lie  under  the 
g'ult  of  the  kind  I  have  contracted,  but  let  it  be 
p  ii-iloned  to  me,  and  let  me  never  be  left  to  myself 
to  contract  the  like  guilt  again."  Note,  It  con- 
cerns us  all  to  pray  earnestly  against  the  gniilt  of 
blood.  In  this  praj'er,  he  eyes  God  as  the  God  of 
salvation.  Note,  Those  to  whom  God  is  the  God 
of  salvation,  he  will  deliver  from  guilt;  for  the  sal- 
vation he  is  the  God  of,  is,  salvation  from  sin.  We 
may  therefore  plead  this  with  him,  "Lord,  thou 
art  the  God  of  my  salvation,  therefore  deliver  me 
from  the  dominion  of  sin. "  He  promises,  that,  if 
God  would  deli\'er  him,  his  tongue  should  sing 
aloud  of  his  righteousness;  God  should  have  the 
glory  btth  of  pardoning  mercy,  and  of  preventing 
grace.  God's  righteousness  is  often  put  for  his 
grace,  especially  in  the  great  business  of  justifica- 
tion and  sanctification.  This  he  would  comfort  him- 
self in,  and  therefore  sing  of;  and  this  he  would  en- 
deavour l)oth  to  acquaint  and  to  affect  others  with; 
he  would  sing  aloud  of  it.  Tliis  all  those  should  do 
that  liave  had  the  benefit  of  it,  and  owe  their  all  to  it. 
''  2.  He  prays  for  the  grace  of  God,  and  promises 
to  improve  that  grace  to  his  glory;  (x*.  15.)  "O 
Lord,  open  thou  my  lips,  not  only  that  I  may  teach 
and  instruct  sinners,"  (which  tlie  best  preacher 
cannot  do  to  any  purpose,  unless  God  give  him  the 
opening  of  the  mouth,  and  the  tongue  of  the  learn- 
ed,) "but  that  my  mouth  may  show  forth  thy 
firaise;  not  only  tliat  I  may  have  abundant  matter 
for  praise,  but  a  heart  enlarged  in  praise."  Guilt 
had  cl'ised  his  lips,  had  gone  near  to  stop  the  mouth 
of  prayer;  he  could  not  for  shame,  he  could  not 
for  fear,  come  into  tlie  presence  of  that  God  whom 
he  knew  he  had  offended,  much  less  speak  to  him; 
his  heart  condemned  him,  and  therefore  he  had 
little  confidence  toward  God :  it  cast  a  damp  parti- 
cularly upon  his  praises;  when  he  had  lost  the  joys 
of  his  sah'ation,  his  haip  was  hung  upon  the  willow- 
trees;  therefore  he  prays,  "Lord,  open  my  lips, 
put  my  he;irt  in  tune  for  praise  again. "  To  them 
that  are  tongue-tied  by  reason  of  guilt,  the  assu- 
rance r'f  the  for:^iveness  of  their  sins  says  effectuallv, 
Rphphatha — Be  opened;  and  when  the  lips  are 
rpened,  what  should  thev  speak  but  the  praises  cf 
(Jod,  as  Zacharias  did?  Luke  i.  64. 

II.  David  offers  the  sacrifice  of  a  penitent,  con- 
tr-te,  he^rt,  as  that  which  he  knew  God  would  be 
pleased  v/ith. 

1.  He  knew  well  that  the  saci'ificing  of  beasts  was, 
in  itself,  of  no  account  with  God;  {y.  16.)  Thou  de- 
sirest  not  sacrifice,  {else  would  I  give  it  with  all  my 
heart  to  obtain  pai'dcn  and  peace,)  thou  delightest 
not  in  burnt-offering.  Here -see  how  glad  David 
would  have  been  to  give  thousands  of  rams,  to  make 
atonement  for  sin.  Those  that  are  thoroughlv  con- 
vinced of  their  misery  and  danger,  by  reason  of  sin, 
would  spare  no  cost  to  obtain  the  remission  of  it, 
Mic.  vi.  6,  7.  ,But  see  how  little  God  valued  this! 
As  trials  of  obedience,  and  types  of  Christ,  he  did 
indeed  require  sacrifices  to  be  offered;  but  he  had 
no  delight  in  them  for  anv  intrinsic  worth  or  value 
they  had;  Sacrifice  and  offering  thou  wouldest  not. 
As  they  cannot  mnke  satisfaction  for  sin,  so  God 
cannot  t  -ke  anv  satisf  iction  in  them,  any  otherwise 
thin  as  the  offering  of  them  is  expressive  of  love 
and  duty  to  him. 

2.  He  knew  also  how  acceptable  true  I'cpentance 
is  to  God:  {v.  17.)  The  sacrifices  of  God  are  a  bro- 
ken spirit.  See  here,  (1.)  What  the  good  work  is, 
that  is  wrought  in  eveiy  true  penitent;  a  broken 
spirit,  a  broken  and  a  contrite  heart.  It  is  a  work 
wrought  upon  the  he:^.rt;  that  is  it  that  God  looks 
at,  and  requires,  in  all  religious  exercises,  particu- 
larly in  the  exercises  of  repentance.  It  is  a  shaip 
work  wrought  there,  no  less  than  the  breaking  of 
ll-e  heart;  not  in  despair,  (as  we  say,  when  a  P"van 

VOL.   Ill— 2    Y 


is  undone.  His  heart  is  broken,)  but  a  necessar\- 
humiliation,  and  sorrow,  for  sin.  It  is  a  heart 
breaking  with  itself,  and  breaking  from  its  sin;  it  is 
a  heart  pliable  to  the  word  of  God,  and  patient 
under  the  rod  of  God;  a  heart  subdued  and  brought 
into  obedience;  it  is  a  heart  that  is  tender,  like 
Josiah's,  and  trembles  at  Gcd's  word.  Oh  that 
there  were  such  a  heart  in  us!  (2.)  How  graci- 
ously God  is  pleased  to  accept  cf  this;  it  is  the  sacri- 
fices of  God;  net  one,  but  many,  it  is  instead  of  all 
burnt-offering  and  sacrifice.  '  The  breaking  cf 
Christ's  bcdy  for  sin,  is  the  rnly  sacrifice  cf  atcne 
ment,  for  no  sacrifice  but  that  cculd  take  away  sin; 
but  the  breaking  cf  curhearts  for  sin,  is  a  sacrifice 
of  acknowledg-ment,  a  sacrifice  of  God,  for  to  him 
it  is  offered  up;  he  requires  it,  he  prepares  it,  (he 
provides  this  lamb  fcr  a  burat-cffering,)  and  he 
will  accept  cf  it.  That  which  pleased  Gcd,  was, 
not  the  feeding  cf  a  beast,  and  mr.king  much  cf  it, 
but  killing  it;  so  it  is  not  the  pampering  of  cur  flesh, 
but  the  mortifying  of  it,  that  God  will  accept.  The 
sacrifice  was  bound,  was  bled,  was  burnt;  so  the 
penitent  heart  is  bound  by  convictions,  bleeds  in 
contrition,  and  then  burns  in  hrly  zeal  against  sin, 
and  for  God.  The  sacrifice  was  offered  upcn  the 
altar  that  sanctified  the  gift;  so  the  broken  heart  is 
acceptable  to  Gcd  only  through  Jetus  Christ;  there 
is  no  true  repentance  withe  ut  faith  in  him;  and  this 
is  the  sacrifice  which  he  will  nrt  despise.  Men 
despise  that  which  is  broken,  but  Gcd  will  net. 
He  despised  the  sacrifice  rf  torn  and  broken  beasts, 
but  he  will  not  despise  that  cf  a  triTi  and  brrktn 
heart.  He  will  not  overlook  it,  he  will  net  refuse 
or  reject  it;  though  it  make  God  no  sati&factirn  frr 
the  wrong  done  him  by  sin,  yet  he  dees  net  de- 
spise it.  The  proud  Pharisee  despised  the  broken- 
hearted publican;  and  he  thought  vtry  meanlv  cf 
himself,  but  God  did  not  despise  him.  More  is 
implied  thtm  is  expressed;  the  great  Gcd  cverlce ks 
heaven  and  earth,  to  look  with  favour  upcn  a  brokni 
and  contrite  heart,  Isa.  Ixvi.  1,  2. — Ivii.  15. 

III.  David  intercedes  for  Zion  and  Jerusalem, 
witli  an  eye  to  the  hcncur  of  God.  See  what  ccn- 
cern  he  had, 

1.  For  the  good  of  the  church  of  God;  {v.  18.) 
Do  good  in  thy  good  pleasure  unto  Zion,  that  is, 
(1.)  "To  all  the  particular  worshippers  in  Zion,  to 
all  that  love  and  fear  thy  name;  keep  them  from 
filling  into  such  wounding,  wasting,  sins  as  these  cf 
mine;  defend  and  succour  all  that  fear  thy  name." 
Those  that  have  been  in  spiritual  troubles  them- 
selves, know  how  to  pity  and  pray  for  those  that  are 
in  like  manner  afflicted.  Or,  (2.)  To  the  public 
interests  of  Israel.  David  was  sensible  of  the  wrong 
he  had  done  to  Judah  and  Jerusalem  by  his  sin;  how 
it  liad  weakened  tlie  hands,  and  saddened  the  hearts, 
of  good  people,  and  opened  the  mouths  of  their  ad- 
versaries: he  was  likewise  afraid  lest  he,  being  a 
public  person,  his  sin  should  bring  judgments  upon 
the  city  and  kingdom,  and  therefore  he  prays  to  God 
to  secure  and  advance  those  public  interests  which 
he  had  damaged  and  endangered.  He  prays,  that 
God  would  prevent  those  national  judgments  which 
his  sin  had  deserved,  that  he  would  continue  those 
blessings,  and  carry  on  that  good  work,  which  it  had 
threatened  to  retard  and  put  a  stop  to.  He  prays, 
not  only  that  God  would  do  good  to  Zion,  as  he  did 
to  other  places,  by  his  providence,  but  that  he  would 
do  it  in  his  good  pleasure,  with  the  peculiar  favcur 
he  bore  to  that  place  Avhich  he  had  chosen  to  put 
his  name  there;  that  the  walls  of  Jeruralcm,  which 
perhaps  were  now  in  the  build'ng,  might  be  built 
up,  and  that  good  work  finished.  Nr te,'  [L]  When 
we  have  most  business  of  rur  (,wn,  rnd  cf  rreatcst 
importance  at  the  throne  cf  grace,  vet  then  wc  mu;  t 
not  forget  to  pray  for  the  church  ef  Grd;  irav, 
lour  Master  has  taught  us  in  ottr  daily  rrnvcrj  to 


354 


PSAI.MS,  LII. 


begin  with  that,  Hallowed  be  thy  name.  Thy  king- 
dom come.  [2.]  The  consideraticn  of  the  prejudice 
we  have  done  to  the  pubhc  interests  b\'  cur  sins, 
should  engage  us  to  do  them  all  the  service  we  can, 
particularly  by  our  prayers. 

2.  For  the  honour  of  the  churches  cf  God,  v.  19. 
If  God  would  show  himself  recr-.nciled  to  liim  and 
his  people,  as  he  had  prayed,  then  they  should  go 
on  with  the  public  services  of  his  house;  (1.)  Cheer- 
fully to  themselves.  The  sense  of  G:)d's  goc-dness 
to  them  would  enlarge  their  hearts  in  all  tlie  in- 
stances and  expressions  of  thankfulness  and  obedi- 
ence. They  will  then  come  to  his  tabernacle  with 
burnt-offerings,  with  whole  liumt-e  fferings,  which 
were  intended  purely  for  the  glory  of  God,  and  they 
shall  offer,  not  lambs  and  rams  only,  but  bullocks, 
the  costliest  sacrifices,  upon  his  altar.  (2.)  Ac- 
ceptably to  God;  "  Thou  shalt  be  pleased  ivith  them; 
we  sliall  have  reason  to  hope  so,  when  we  perceive 
the  sin  taken  away,  which  threatened  to  hinder 
thine  acceptance. "  Note,  It  is  a  great  comfort  to 
a  good  man,  to  think  of  the  communion  that  is  be- 
tween God  and  his  people  in  their  public  assemblies; 
how  he  is  honoured  by  their  humole  attendance  on 
him,  and  they  are  happy  in  his  gracious  acceptance 
of  them. 

PSALM  LII. 

David,  no  doubt,  was  in  very  great  grief,  when  he  said  to 
Abiathar,  (I  Snm.  xxii.  22.)  I  have  occasioned  the  death 
of  all  the  persons  of  thy  father''s  house,  which  were  put 
to  death  upon  Doer's  malicious  informationj  to  give 
some  vent  to  that  grief,  and  to  gain  some  relief  to  his 
mind  under  it,  he  penned  this  psalm,  wherein,  as  a  pro- 
phet, and  therefore  with  as  good  an  authority  as  if  he  had 
been  now  a  prince  upon  the  throne,  I.  He  arraigns  Doeg 
for  what  he  had  done,  v.  1.  II.  He  accuses  him,  con- 
victs him,  and  aggravates  his  crimes,  v.  2  .  .  4.  III.  He 
passes  sentence  upon  him,  v.  6.  IV.  He  Ibretells  the 
triumphs  of  the  righteous  in  the  execution  of  the  sen- 
tence, v.  6,  7.  V.  He  comforts  himself  in  the  mercy  of 
God,  and  the  assurance  he  had  that  he  should  yet  praise 
him,  V.  8,  9.  In  singing  this  psalm,  we  should  conceive 
a  detestation  of  the  sin  of  lying,  foresee  the  ruin  of 
those  that  persist  in  it,  and  please  ourselves  with  the 
assurance  of  the  preservation  of  God's  church  and  peo- 
ple, in  spite  of  all  the  malieious  designs  of  the  children 
of  Satan,  that  father  of  lies. 

To  the  chief  musician,  Maschil.  A  psalm  of  Da- 
vid, when  Doeg  the  Edomite  came  and  tola  Saul, 
and  said  unto  him,  David  is  come  to  t}w  house  of 
jihimelech. 

1.  ^V%7"IIY  boastest  thou  tltysolf  in  mjs- 
▼  T    chief,  O  mighty  man  \  the  i:;ood- 
ness  of  God  rndureth  continually,     2.  Thy 
tongue    deviseth    mischiefs,   like    a    shaip  i 
razor,  working  deceitfully.     3.  'i'hou  lovest 
evil  more  than  good,  and  lying  rather  than  j 
to  speak  righteousness.   Selah.     4.    Thou 
lovest  all-devouring  words,  O  thou  deceitful ; 
tongue.    5.  God  shall  likewise  destroy  thee 
for  ever :  he  shall  take  thee  away,  and  pluck 
thee  out  of  thy  dwelling-place,  and  root  thee 
out  of  the  lalid  of  the  living.  Selah.  . ' 

Tlie  title  is  a  brief  account  of  the  story  which  the 
psalm  refers  to.  D.ivid  now,  at  length,  saw  it  ne-  j 
cess  iry  to  quit  ti'.e  court,  and  shift  for  his  own  safet\-,  < 
f  jr  fear  of  Siul,  who  had  once  and  again  attemi^tcd 
1 1  murder  him.  Being  unprovided  with  arms  and 
victu  lis,  he,  by  a  wile,*  got  Ahiraelech  the  priest  to 
fu:aish  him  with  lir.th;  Doeg  an  Edomite  happened 
to  b-  there,  and  he  went  and  informed  Said  against 
Ahimclech,  representing  him  as  confederate  with  a 
traitor;  upon  which  accusation.  Saul  grounded  a 


j  very  bloody  wairant,  to  kill  all  the  priests;  aiKl 
Doeg,  the  prosecutor,  was  the  executioner,  1  Sam 
j  xxii.  9,  &c. 
i      In  these  verses, 

I      I.  Duvid  argues  the  case  fairly  with  this  proud 
:  and  mighty  man,  t.  1.     Dccg,  it  is  probable,  was 
[  mighty  in  respect  if  b.dilv  strength;  but,  if  l;e  was, 
;  he  gained  no  reput  ,ti(  n  t<,      by  h.s.  easy  victory  over 
I  the  unarmed  priests  of  the  l-.(^  rd;  it  is  no  hcncur  fcr 
I  those  that  wear  a  swcrd,  to  htcti  r  these  that  wear 
an  ephod.   However,  he  w.;s,  by  his  ( fSce,  a  mighty 
man,  for  he  was  set  over  the   servants  cf  Saul, 
chamberlain  (.1  the  h;;usclic  Id.     This  was  he  that 
boasted  liimself,  net  only  in  tlie  power  he  had  to  do 
mischief,  but  in  the  miVeliief  I.e  did.     Note,  It  is 
bad  to  do  ill,  but  it  is  werse  to  beast  of  it,  and  glory 
in  it,  when  we  have  dene;  not  only  net  to  be  ashamed 
of  a  wicked  miction,  but  to  just.fx'  it;  not  only  to  justify 
it,  but  to  magnify  it,  ;.nd  \  ahie  ourselves  upon  it. 
They  that  glory  in  theii"  sin,  glcry  in  their  shame; 
and  then  it  beccmes  yet  mere  shameful;  mighty  men 
are  often  mischievous  men,  and  boast  of  their  heart's 
desire,    x.    3.     It  is  uncertain   how   the  following 
words  come  in;  The  goodness  of  God  endures  conti- 
nually.    Some  make  it  t'  e  wicked  man's  answer  to 
this  question.      The  patience  and  forbearance   of 
God  (the  great  prcc/s  (  f  his  goodness)  are  abused 
by  sinners,  to  the  liardening  (;f  their  hearts  in  their 
wicked  ways;  because  sentence  against  their  e\'il 
works  is  not  executed  speedily,  nay,  because  God 
is  continually  doing  them  g(cd,  tlierefore  they  boast 
in  mischief;  as  if  their  prrsperity  in  their  wicked- 
ness were  an  evidence  that  there  is  no  harm  in  it. 
But  it  is  rather  to  be  taken  as  an  argument  against 
him,  to  show,  1.  The  sinfulness  cf  Ixis  sin;  "  God  is 
continually  doing  good,  and  those  th:.t  therein  are 
like  him,  have  reason  to  glcry  in  tlieir  lieing  so:  but 
tliou  art  continu  illy  doing  mischief,  and  therein  art 
utterly  unlike  him,  and  ccntrarj'  to  him,  and  yet 
gloriest  in  being  so."     2.  The  folly  rf  it;    "Thou 
thinkest,   with  the   mischief  which   thcu  boastest 
of,  (so  artfully  contrixed,  and  so  successfully  car- 
ried on,)  to  nin  d'  wn  und  nv.n  the  people  of  God; 
but  thru  wilt  find  thyself  mistaken,  the  goodness 
of  God  endures  coniiiivallu  f  r  their   preserva- 
tion, ;.nd  then  they  need  not  far  what  man  can  do 
unto  them.''     The  enemies  in  vain  boast  in  their 
mischief,  while  we  have  God's  mercy  to  boast  in. 

II.  He  draws  up  :i  high  charge  against  him  in 
the  court  cf  hea\'en,  as  he  h;id  drawn  up  a  high 
charge  against  Ahimelech  in  Saul's  c(  urt,  v.  2«  -A. 
He  accuses  him  of  the  wickedness  of  his  tongue, 
(that  unruly  e\il  full  if  dc;ully  p'isen,)  and  the 
wickedness  of  his  hea;-t,  which  that  was  an  evidence 
cf.  Four  things  he  charges  him  with.  1.  Malice; 
his  tongue  does  mischief,  not  only  pricking  like  a 
needle,  but  cutting  like  a  shai-p  razor.  Scornful 
bantering  woi'ds  would  n^t  content  him:  he  loved 
devouring  words,  words  that  wcmld  ruin  the  priests 
of  the  Lord  whom  he  hated.  2.  Falsehood;  it  was 
a  deceitful  tongue  that  he  did  this  -mischief  with; 
{v.  4.)  he  loved  lying,  {v.  3.)  and  this  shai-p  razor 
did  work  deceitfiiily,  (f.  2.)  that  is,  liefore  he  had 
this  occasion  given  him  to  discover  his  malice  against 
the  priests,  he  had  acted  veiy  plausibly  toward 
them;  though  he  was  an  Edomite,  he  attended  the 
altars,  and  brought  his  offerings;  and  paid  his  re- 
spects to  the  priests,  as  decently  as  anv  Israelite; 
therein  he  put  a  force  upon  himself,  (f<n-  he  was 
detained  before  the  Lord,)  but  thus  he  gained  an 
opportunity  of  ASm%  them  so  much  the  greater  mis- 
chief. ()r,  it  may  refer  to  the  informatirn  itself, 
which  he  gave  in  against  Ahimelech;  for  the  matter 
of  fact  was,  in  substance,  true,  yet  it  w;ts  misrepre- 
sented, and  false  colours  put  upon  it;  and  therefore 
he  might  well  be  said  to  love  lying,  and  to  have 
a  deceitftil  tongue.  He  told  the  triith,  but  not  all  the 


PSALMS,  LII. 


35^ 


truth,  as  a  witness  ought  to  do;  had  he  told  that 
Dcn  id  m.ide  Ahimelecn  believe  iie  was  then  going 
upun  Saul's  errand,  the  kindness  he  showed  him 
would  have  appeared  to  be  net  only  not  traitorous 
ag.unst  Saul,  but  respectful  to  hini.  It  will  not  save 
us  from  tue  guilt  of  lying,  to  be  able  to  say,  "There 
Was  some  tnitli  in  what  we  said,"  if  we  pervert  it, 
and  make  ic  to  appear  otlierwise  than  it  was.  3. 
Subtlety  m  sin;  '•  rinj  tongue  devises  mischiefs;  it 
speaks  the  mischief  which  thy  heart  devises." 
The  more  there  is  cf  crtift  and  contrivance  in  any 
wickedness,  the  more  there  is  of  the  Devil  in  it.  4. 
Affection  to  sin;  "  Thou  /ovest  evil  more  than  good; 
that  is,  thou  lovesteil,  and  hast  no  love  at  all  to 
that  which  is  good;  thou  takest  delight  m  lying,  and 
makest  no  conscience  of  doing  riglit.  Tiu^u  wculdest 
rather  please  Saul,  by  telling  a  he,  than  please  God, 
by  speaking  trutli."  I'hose  are  cf  Doeg's  spirit, 
who,  instead  of  being  pleased  (as  we  ought  all  t) 
be)  with  an  opporiunity  of  doing  a  man  a  kindness 
in  his  body,  estate,  or  good  name,  are  glad  when 
they  have  a  fair  occasion  to  do  a  man  a  mischief, 
and  readily  close  with  an  opportunity  cf  that  kind; 
that  is  loving  evil  more  than  good.  It  is  bad  to 
speak  devouring  words,  but  it  is  worse  to  lo\e  thein, 
either  in  others  or  in  ourselves. 

111.  He  reads  his  doom,  and  denounces  the  judg- 
ments of  God  against  him  for  his  wickedness;  {x>.  5. ) 
"Thou  hast  destroyed  the  priests  of  the  Lord,  and 
cut  them  off,  and  therefore  God  shall  likewise  de- 
stroy thee  for  ever."  Sons  of  perdition  actively, 
shall  be  sons  of  pei'dition  passively,  as  Judas  and 
the  man  of  shi.  Destroyers  shall  be  destroyed; 
those  especially  that  hate,  and  persecute,  and'  de- 
stroy, the  priests  of  the  Lord,  his  muiisters,  and 
people,  who  are  made  t'j  our  God  priests,  a  royal 
priesthood,  shall  be  taken  away  with  a  swift  and 
e\  erlasting  destniction.  Doeg  is  here  condemned; 
1.  To  be  driven  out  of  the  church;  He  shall  pluck 
thee  out  of  the  tabernacle,  not  thy  dwelling-place, 
but  God's;  so  it  is  most  probably  understood. 
"Thou  shalt  be  cut  off"  fr..m  tlie  favour  of  God,  and 
his  presence,  and  all  ccmmunion  with  him,  and 
shalt  have  no  benefit  either  by  oracle  or  offering." 
Justly  was  he  depriv  ed  of  idl  the  privileges  of  God's 
house,  who  h  id  been  so  mischievous  to  his  servants; 
he  had  come  sometimes  to  God's  tabernacle,  and 
attended  in  his  courts,  but  he  was  detained  there, 
he  was  weary  cf  his  service,  and  sought  an  opportu- 
nity to  defame  his  f  imily;  it  was  \eryfit,  therefore, 
that  he  should  be  t.iken  away,  and  plucked  out 
thence;  we  should  forbid  one'  of  our  house,  that 
should  serve  us  so.  N(,te,  We  forfeit  the  benefit 
pf  ordinances,  if  we  make  an  ill  use  of  them.  2. 
To  be  driven  out  c;f  the  world;  " He  shall  root  thee 
out  of  the  land  of  the  living,  in  which  thou  thought- 
est  thyself  s.,  deeply  rootecl. "  When  good  men  die, 
they  are  transplanted  from  the  land  c  f  the  living  on 
earth,  the  nursery  of  the  plants  of  righteousness,  to 
that  in  lieavcn,  the  garden  cf  the  Lord,  where  they 
shall  take  root  for  e\  er;  but  when  wicked  men  die, 
they  iire  rooted  out  of  the  land  of  the  liN  ing,  to  pe- 
rish for  ever;  as  fuel  to  the  file  of  divine  wrath. 
This  will  be  the  portion  of  those  that  contend  with 
God. 

6.  The  righteous  also  shall  see,  and  fear, 
and  shall  laugh  at  him :  7.-  Lo,  this  is  the 
man  that  made  not  God  his  strength ;  but 
trusted  in  the  abundance  of  his  riches,  and 
strengthened  himself  in  his  wickedness,  8. 
But  I  am  like  a  green  olive-tree  in  the  house 
of  God :  J  trust  in  the  mercy  of  God  for 
ever  and  ever.  9.  I  will  praise  thee  for 
ever,  because  thou  hast  done  it :  and  I  will 


wait  on  thy  name  ;  for  it  is  good  before  thy 
saints. 

David  was  at  this  time  in  great  distress,  the  mis- 
chief Doeg  had  done  him  was  but  the  beginning  of 
his  sorrows;  and  jet  here  we  ha\ e  him  triumphing, 
and  that  is  more  than  rejoicing,  in  tribulation.  Blessed 
Paul,  in  the  midst  of  his  ticubles,  is  m  the  midst  of 
his  triumphs,  2  Cor.  ii.  14.     Da\  id  iiere  triumphs, 
L   In  the  fall  cf  Doeg.     Yet,  lest  this  should  look 
like  personal  revenge,  he  does  net  speak  of  it  as  his 
own  act,  but  the  language  of  other  rightecus  per- 
sons. They  shall  obstrs  e  Gcd's  judgments  en  Doeg, 
and  speak  of  them;  1.  To  the  glory  of  God;  They 
shall  see  and  fear;  (x:  6.)  they  shall  reverence  the 
justice  of  God,  and  stand  in  awe  cf  him,  as  a  God 
of  almighty  power,  bef(;re  whom  the  proudest  sin- 
ner cannot  stand,  and  before  whcm,  tliercfore,  we 
ought  e^■ely  one  of  us  to  humble  curseh  es.     Note, 
God's  judgments  on  the  wicked  should  strike  an  awe 
upon  the  nghteous,  and  make  them  afraid  of  cfFend- 
ing  God,  and  incurring  his  displeasure,  cxix.  120. 
Rev.  x\ .  3,  4.     2.   To  the  shame  cf  Doeg.     They 
shall  laugh  at  him,  not  with  a  ludicrous,  but  a  ra- 
tional, serious,  laughter,  as  he  that  sits  in  heaven 
shall  laugh  at  him,  ii.  4.     He  shall  tippear  ridicu- 
lous, and  worthy  to  be  laughed  at     We  are  told 
how  they  shall  triumph  in  God's  just  judgments  on 
him;  {x\   7.)   Lo,  this  is  the  man   that  made  not 
God  his  Strength.     The  fall  and  ruin  of  a  wealthy 
mighty  man,  cannot  but  be  generally  taken  notice 
of,  and  every  one  is  apt  to  make  his  remarks  upon 
it;   now   this  is  the   remark   which  the   righteous 
should  make  upon  Dceg's  fall,  that  no  better  could 
come  of  it,  since  he  took  the  wrong  method  of  esta- 
blishing himself  in   his   wealth  and  power.     If  a 
newly-erected  fabric  tumbles  down,  e\  ery  one  im- 
mediately inquii-es,  where  was  the  fault  in  the  build- 
ing of  it?  Now,  that  which  ruined  Doeg's  prosperity, 
was,  (1. )  That  he  did  not  build  it  upon  a  rock;  He 
made  not  God  his  Strength,  he  did  not  think  that 
the  continuance  of  his  prosperity  depended  upon 
the  fa\'cur  of  God,  and  therefisre  tcck  no  care  to 
make  sure  that  faAour,  nor  to  keep  himself  in  God's 
love,  made  no  conscience  rf  his  duty  to  him,  nor 
sought  him  in  the  least.    Those  wretchedly  deceive 
themselves,  that  think   to   support  themselves  in 
their  power  and  wealth  without  God  and  religion. 
(2. )  That  he  did  build  it  upon  the  sand.   He  thought 
his  wealth  would  support  itself;  He  trusted  in  the 
abundance  of  his  riches,  which,  he  imagined,  were 
laid  u/i  for  many  years;  nav,  he  thought  his  wick- 
edness would  help  to  support  it;  he  was  resolved  to 
stick  at  nothing,  for  tlie  securing  and  advancing  of 
his  honour  and  power;  right  or  wrong,  he  would  get 
what  he  could,  and  keep  what  he  had,  and  be  the 
ruin  of  any  one  that  stood  in  his  wav;  and  this,  he 
thought,  would  strengthen  him;  thev  mav  have  any 
thing  that  will  make  conscience  cf  nothing.     But 
now  see  what  it  comes  to;  see  what  untempered 
mortar  he  built  his  house  with,  now  that  it  is  fallen, 
and  himself  buried  in  the  ruins  of  it. 

II.  In  his  own  stability;  {v.  8,  9.)  "This  mighty- 
man  is  plucked  up  by  the  roots;  but  I  am  like  a 
green  olive-tree,  planted  and  rooted,  fixed  and  flour- 
ishing; he  is  turned  out  of  God's  dwelling-place, 
but  I  am  established  in  it,  not  detained,  as  Doeg,  by 
any  thing  but  the  abundant  satisfaction  I  meet  with 
there."  Note,  Those  that  by  faith  and  love  dwell  in 
the  house  of  God,  shall  be  like  green  olive-trees 
there;  the  wicked  are  said  to  flourish  like  a  green 
bay-tree,  (xxxvii.  35.)  Avhich  bears  no  useful  fniit, 
though  it  have  abundance  of  large  leaves;  but  the 
righteous  flourish  like  a  green  olive-tree,  which  is  fat 
as  well  as  flourishing,  (xcii.  14.)  and  with  its  fatness 
honours  God  and  man,  (Judg.  ix.  9.)  deriving  its 
root  and  fatness  from  the  good  Olive,  Rom.  xi.  17 


356 


PSALMS,  LIIl. 


Now,  what  must  we  do,  that  we  may  be  as  gi-een 
olive-trees? 

1.  We  must  live  a  life  of  faith  and  holy  confidence 
in  God  and  his  grace;  "I  see  what  comes  of  men's 
trusting  in  the  abundance  of  their  riches,  and  there- 
fore I  trust  in  the  mercy  of  God  for  ever  and  ex^er; 
not  in  the  world,  but  in  God,  not  in  my  own  merit, 
but  in  God's  mercy,  which  dispenses  its  girts  freely, 
even  to  the  unworthy,  and  has  in  it  an  all-sufficiency 
to  be  our  portion  and  happiness. "  This  mercy  is 
for  ever,  it  is  constant  and  unchangeable,  and  its 
gifts  will  continue  to  all  eternity;  we  must,  there- 
fore, for  ever  trust  in  it,  and  ne\'er  come  oif  from 
that  foundation. 

2.  We  must  live  a  life  of  thankfulness  and  holy 
joy  in  God;  {v.  9.)  "  I  nvill  praise  thee  for  ever, 
because  thou  hast  done  it,  hast  avenged  the  blood 
of  thy  priests  upon  their  bloody  enemy,  and  given 
him  blood  to  drink;  and  hast  performed  thy  promise 
to  me;"  which  he  was  as  sure  would  be  done  in  due 
time,  as  if  it  were  done  already.  It  contributes 
^"ery  much  to  the  beauty  of  our  profession,  and  to 
our  fruitfulness  in  every  grace,  to  be  much  in  prais- 
ing God;  and  it  is  certain  that  we  never  want  matter 
for  praise. 

3.  We  must  live  a  life  of  expectation,  and  hum- 
ble dependence  upon  God;  I  will  wait  on  thy  name; 
I  will  attend  upon  thee  in  all  those  ways  whei'ein 
thou  hast  made  thyself  known,  hopuig  for  the  dis- 
coveries of  thy  favour  to  me,  and  willing  to  tarry 
till  the  time  appointed  for  them;  for  it  is  good  be- 
fore thy  saints;"  or,  in  the  o/iinion  and  judgment 
of  thy  saints,  with  whom  David  heartily  concurs. 
Co.mmunis  census  fidelium — All  the  saints  are  of 
this  mind.  (1.)  That  God's  name  is  good  in  itself; 
that  God's  manifestations  of  himself  to  his  people 
are  gracious  and  very  kind;  there  is  no  other  name 
given  than  this,  that  would  be  our  refuge  and  strong 
tower.  (2.)  That  it  is  very  good  for  us  to  wait  on 
that  name;  that  there  is  nothing  better  to  calm  and 
quiet  our  spirits,  when  they  are  raffled  and  dis- 
turbed, and  to  keep  us  in  the  way  of  duty,  when 
we  are  tempted  to  use  any  indirect  courses  for  our 
own  relief,  than  to  hope,  and  quietly  wait  for,  the 
salvation  of  the  Lord,  Lam.  iii.  26.  All  the  saints 
have  experienced  the  benefit  of  it,  who  never  at- 
tended him  in  vain,  never  followed  his  guidance, 
but  it  ended  well,  nor  were  e\er  made  ashamed  of 
their  believing  expectations  from  him.  What  is 
good  before  all  the  saints,  let  us  tlierefore  abide  and 
abound  in,  and  in  this  particulai-ly;  Tii-m  thoxi  to 
thy  God,  keep,  mercy  and  judgment,  and  wait  on 
thy  God  contin  ually,  Hos.  xii.  6. 

PSALM  LIU. 

God  speaks  once,  yea  twice,  and  it  were  well  if  man  would 
even  then  perceive  it;  God,  in  this  psalm,  speaks  tivice, 
for  this  is  the  same  almost  verbatim  with  the  11th  psalm. 
The  scope  of  it  is  to  convince  us  of  our  sins,  to  set  us  a 
bhishinpr,  and  tremblinir,  because  of  them  ;  and  this  is 
what  we  are  with  so  much  difficultv  broupht  to,  that 
there  is  need  of  line  upon  line  to  this  purport.  The 
word,  as  a  convincinfr  word,  is  compared  to  a  ham- 
mer, the  strokes  whereof  must  be  frequently  repeated. 
God,  by  the  psalmist,  here,  I.  Shows  us  how  bad  we  are, 
V.  1.  II.  Proves  it  upon  us  by  his  own  certain  know- 
ledsre,  v.  2,  3.  III.  He  speaks  terror  to  persecutors,  the 
worst  of  sinners,  v.  4,  5.  IV.  He  speaks  encouragement 
to  God's  persecuted  people,  v.  6.  Some  little  variation 
there  is  between  Px.  xiv.  and  this,  but  none  considerable; 
I>etween  v.  5,  6.  there,  and  v.  5.  here  ;  some  expressions 
(here  used,  are  here  left  out,  coiicernin<r  the  shame  which 
the  wicked  put  upon  God's  people,  and,  instead  of  that, 
ishere  foretold  the  shame  which  God  would  put  upon  the 
wicked;  which  alteration,  Avilh  fome  others,  he  made 
hv  divine  direction,  when  he  delivered  it  the  second  time 
to  the  chief  musician.  In  sin^^inir  it,  we  oudit  to  lament 
the  corruption  of  the  human  nature,  and  the  wretched 
deirencracy  of  the  world  we  live  in,  yet  rejoicing,  in  hope 
of  ihc  g-reat  salvation. 


To  the  chief  ?nusician  upon  Mahalath,  Maschil. 
A  psalm  of  Daxnd. 

1.  ^I^HE  fool  hath  said  in  his  heart,  There 
JL  is  no  God.  Corrupt  are  they,  and 
Jiave  done  abominable  iniquity :  there  is  none 
that  doeth  good.  2.  God  looked  down  from 
heaven  upon  the  children  of  men,  to  see  if 
there  were  atiy  that  did  understand,  that  did 
seek  God.  3.  Everyone  of  them  is  gone  back ; 
they  are  altogether  become  filthy:  there  is 
none  that  doeth  good,  no,  not  one.  4.  Have 
the  workers  of  inicjuity  no  knowledge?  who 
eat  up  my  people  (7.S  they  eat  bread:  they  have 
not  called  upon  God.  3.  There  were  they  in 
great  fear  zr/icre  no  fear  was;  for  God  hath 
scattered  the  bones  of  him  that  encampeth 
against  thee:  thou  hast  put  thcni  to  shame, 
because  God  hath  despised  them.  6.  Oh 
that  the  salvation  of  Israel  icere  come  out  of 
Zion!  When  God  bringeth  back  the  capti- 
vity of  his  people,  Jacob  shall  rejoice,  and 
Israel  shall  be  glaid. 

This  psalm  was  opened  befcre,  and  therefore  we 
shall  here  only  observe,  in  short,  seme  things  con- 
cerning sin,  in  order  to  the  increasing  of  rur  sorrow 
for  it  and  hatred  of  it. 

1.  The  fact  of  sin;  is  that  proved?  Can  the  charge 
be  made  out?  Yes,  God  is  a  Witness  to  it,  an  unex- 
ceptionable witness:  frrm  the  place  ef  his  h;  liness 
he  looks  on  the  children  of  men,  and  sees  how  little 
good  there  is  among  them,  v.  2.  All  the  sinfulness 
of  their  heaj-ts  and  lives  is  naked  and  cptn  befrre 
him. 

2.  The  fault  of  sin;  is  thei-e  any  harm  in  it?  Yes, 
it  is  iniquity,  {x<.  1,  4.)  it  is  an  unrightecus  thing;  it 
is  that  which  there  is  no  good  in,  {y.  1,  3.)  it  is  an 
evil  thing,  it  is  the  "worst  of  evils,  it  is  that  Avliich 
makes  this  world  such  an  evil  world  as  it  is;  it  is 
going  back  from  God,  v.  3. 

3.  The  fountain  of  sin;  hew  comes  it  that  men 
are  so  bad?  Surely,  it  is  because  there  is  no  fear  of 
God  before  their  eyes:  they  say  in  their  hearts, 
"  There  is  no  God  at  all  to  c;dl  us  to  vn  account, 
none  that  we  need  to  stand  in  awe  of."  Men's  bad 
practices  flow  frc  ni  tl  eir  bad  principles;  if  tliey  pro- 
fess to  know  God,  yet  in  works,  l)ecause  in  thoughts, 
they  deny  him. 

4.  The  folly  of  sin;  he  is  a  fool,  (in  the  account 
of  Gnd,  whose  judgment  we  are  sure  is  right,)  that 
harljours  such  rorni])t  thoughts;  atheists,  whether 
in  opinion  or  practice,  are  the  greatest  fools  in  the 
world.  They  that  do  not  seek  God,  do  n'^t  under- 
stand, they  are  like  brute  beasts  that  have  no  un- 
elerstanding;  for  man  is  distinguisheel  from  the 
brutes,  not  so  much  by  the  powers  of  reasrn,  as  by 
a  capacity  for  religion.  The  workers  of  iniquity, 
whatever  they  pretenel  to,  liave  no  knowledge;  those 
may  tndy  be  said  to  know  nothing,  that  do  n(^t  know 
God,  T'.  4. 

5.  The  filthniess  of  sin;  sinners  are  coiTupt,  {v. 
1.)  their  nature  is  vitiated  and  spoiled,  and  the  more 
noble  the  nature  is,  the  nmre  \ile  it  is  when  it  is  dc- 
pravexl;  as  that  of  the  angels,  Corruptio  optimi  est 
pessima — A''othing,  when  corrupted,  is  so  bad  as  the 
best.  Their  iniquity  is  abominable,  it  is  odious  to 
the  holy  God,  and  it  renders  them  so;  whereas 
otherwise  he  hates  nothing  that  he  has  made.  It 
n\akes  men  filthy,  altogether  filthy;  wilful  sinners 
a'-e  offcnsi\e  in  the  nostrils  of  the  God  of  heaven  and 
of  the  holv  angels.     What  decency  soever  pienid 


PSALMS,  LIV. 


357 


sinners  pretend  to,  it  is  certain  that  wickedness  is 
the  greatest  defilement  in  the  world. 

6.  The  fruit  of  sin;  see  to  what  a  degi-ee  of  bar- 
barity it  brings  men  at  last;  when  men's  hearts  are 
hardened  through  the  deceitfulness  of  sin,  see  their 
cruelty  to  their  brethren,  that  are  bone  of  their 
bone — because  they  will  not  run  ivitli  them  to  the 
same  excess  of  riot,  they  eat  them  up,  as  they  eat 
bread;  as  if  they  were  not  only  bccf  me  beasts,  but 
be:^.sts  of  prey.  And  see  their  contempt  cf  God  at 
the  same  time;  they  have  not  called  upon  him,  but 
scorn  to  be  beholden  to  him. 

7.  The  fear  and  shame  thit  attend  mv,  (i.  J.) 
There  were  they  in  great  fear,  who  had  made  Gcd 
their  Enemy;  their  own  guilty  consciences  fr'ghtLU- 
ed  them,  and  filled  them  with  horror  .though  ctlier- 
wise  tliere  was  no  app^.rent  cause  (  f  fear;  the  wick- 
ed flees  when  7ione pursues.  See  the  grkAind  of  this 
fear;  it  is  because  God  has  formerly  scattered  the 
bones  of  those  that  encamped  against  his  people;  not 
only  broken  their  power,  and  dispersed  their  forces, 
but  slain  them,  and  reduced  their  bodies  to  diy 
bones,  like  these  scattered  at  the  grave's  mouth, 
clxi.  7.  Such  will  be  the  fate  of  those  that  lay  siege 
to  the  camji  of  the  saints,  and  the  beloved  city.  Rev. 
XX.  9.  The  apprehensions  of  this  cannot  but  put 
those  into  frights  that  eat  up  God's  people.  This 
enables  the  virgin,  the  daughter  of  Zion,  to  put  them 
to  shame,  and  expose  them,  because  God  has  de- 
spised them;  to  laugh  at  them,  because  he  that  sits 
in  heaven  laughs  at  them.  We  need  not  lor>k  upon 
those  enemies  with  fear,  whom  God  looks  upon  with 
contempt.     If  he  despises  them,  we  may. 

Lastly,  The  faith  of  the  saints,  and  their  hope  and 
power  touching  the  cure  of  this  great  evil;  {x>.  6.) 
There  will  come  a  Saviour,  a  great  salvation,  a  sal- 
vation from  sin.  Oh  that  it  might  be  hastened!  for 
it  will  bring  in  glorious  and  joyful  times.  There 
were  those  in  the  Old  Testament  times,  that  looked 
and  hoped,  that  prayed  and  waited,  for  this  redemp- 
tion. (1.)  God  will,  indue  time,  save  his  church 
from  the  sinful  malice  of  its  enemies,  which  would 
bring  joy  to  Jacob  and  Israel,  that  had  long  been  in 
a  mournful  melancholy  state.  Such  sahations  were 
often  wrought,  and  all  typical  of  the  e^■erlasting  tri- 
umphs of  the  glorious  church.  (2.)  He  will  save 
all  beliexers  from  their  own  iniquities,  that  they  may 
not  be  led  captive  by  them,  which  will  be  everli st- 
ing matter  of  joy  to  them.  From  this  work -the  Re- 
deemer had  his  name  Jesus,  for  he  shall  save  his 
people  from  their  sins,  Matth.  i.  21. 

PSALM  LIV. 

The  key  of  this  psalm  hangs  at  the  door,  for  the  title  tells 
us  upon  what  occasion  it  was  penned — when  the  inhabi- 
tants of  Ziph,  men  of  Judah,  (types  of  Judas  the  traitor,) 
betrayed  David  to  Saul,  by  informinsr  him  where  he  was, 
and  putting  him  in  a  wav  how  to  seize  him.  This  they 
did  twice;  (1  Sam.  xxili.  19. — xxvi.  1.)  and  it  is  upon 
record,  to  their  everlastincr  infamy.  The  psalm  is  sweet; 
the  former  part  of  it,  perhaps,  was  meditated  when  he 
was  in  his  distress,  and  put  into  writing  when  the  dan- 
ger was  over,  with  the  addition  of  the  two  last  verses, 
which  speak  his  thankfulness  for  the  deliverance,  which 
yet  mieht  be  'vritfen  in  filth,  even  then  when  he  was  in 
the  midst  of  his  fright.  Here,  I.  He  complains  to  God 
of  (he  malice  of  his  enemies,  and  prays  for  help  against 
them,  v.  1  .  .  3.  l\.  He  comforts  himself  with  an  assu- 
rance of  the  divine  favour  and  protection,  and  that,  in 
iluc  time,  his  enemies  should  be  confounded,  and  he  de- 
livered, V.  4.  .  7.  What  time  we  are  in  distress,  we  may 
comfortably  sing  this  psalm. 

To  the  chief  musician  on  M'ginoth,  Maschil.  A 
psnlm  of  David,  when  the  Ziphims  came  and  said 
to  Saul,  Doth  not  David  hide  himself  with  us? 

■•  Cl-'^VE  me,  O  God,  by  thy  name,  and 

^  judge  me  by  thy  strength.     2.  Hear 

my  prayer,  O  God;  give  ear  to  the  words 


of  my  mouth.  3.  For  strangers  are  risen 
up  against  me,  and  oppressors  seek  after  my 
soul :  they  have  not  set  God  before  them. 
Selah. 

We  may  observe  here, 

1.  The  great  distress  that  David  was  now  in, 
which  the  title  gives  an  account  of.  The  Ziphims 
came  cf  their  own  accord,  and  inforrned  Saul  where 
Da\  id  Was,  with  a  promise  to  deliver  him  into  his 
hand.  One  would  have  thought,  when  David  was 
retired  into  tlie  country,  he  should  not  have  been 
pursued;  into  a  desert  country,  he  should  not  have 
been  dibcovercd;  and  into  his  own  country,  he  should 
net  ha\  e  been  betrayed;  and  yet  it  seems  he  was. 
Ne\er  let  a  good  man  expect  to  be  safe  and  easy, 
till  he  comes  to  heaven.  How  treacherous,  how 
officious,  were  these  Ziphims!  It  is  well  that  God  is 
faithful,  for  men  are  not  to  be  tinisted,  Mic.  vii.  5. 

2.  His  prayer  to  God  for  succour  and  deliverance, 
V.  1,  2.  He  appeals  to  God's  strength,  by  which  he 
was  able  to  help  him,  and  to  his  name,  by  which  he 
was  engaged  to  help  him;  and  begs  he  would  save 
him  from  his  enemies,  and  judge  him,  plead  his 
cause,  and  judge  for  him.  David  has  no  ether  plea 
to  depend  upon  than  God's  name,  no  other  power 
to  depend  upon  than  God's  strength,  and  those  he 
makes  his  refuge  and  confidence.  This  would  be 
the  cfFc^ctual  answer  of  his  prayers,  (v.  2.)  which 
e\  en  in  his  flight,  when  he  had  not  opportunity  fcr 
solemn  address  to  God,  he  was  ever  and  anon  lifting 
up  to  heaven;  Hear  my  prayer,  which  comes  from 
my  heart,  and  give  ear  to  the  words  of  my  mouth. 

3.  His  plea,  which  is  taken  from  tlie  character  c  f 
his  enemies,  v.  o.  (1.)  They  are  strangers;  such 
were  the  Ziphites,  unworthy  the  name  of  Israelites; 
"They  have  used  me  more  basely  and  barbarously 
than  the  Philistines  themselves  would  have  done." 
The  worst  tre'itment  may  be  expected  from  those 
who,  ha^mg  broken  through  the  bends  of  relation 
and  alliance,  make  themselves  strangers.  (2.)  They 
are  oppressors;  such  was  Saul,  who,  as  a  king, 
shc;uld  have  used  his  power  for  the  prctecticn  of  all 
his  good  subjects,  but  abused  it  for  their  destruction. 
Nothing  is  so  grievcus  as  oppression  in  the  seat  of 
judgment,  Eccl.  iii.  16.  Paul's  gi'eatest  perils  were 
by  his  own  countrymen,  and  by  false  brethren; 
(2  Cor.  xi.  26. )  and  so  were  David  s.  (3. )  They  were 
very  f^.rrnidable  and  threatening;  they  not  only  hated 
him  and  wished  him  ill,  but  they  rose  up  against 
him  in  a  body,  joining  their  powe"  to  do  him  a  mis- 
chief. (4.)  They  were  very  spiteful  and  malicious; 
They  seek  after  my  soul;  they  hunt  for  the  precious 
life,  no  less  will  satisfy  them.  We  may,  in  faith, 
pray  that  God  would  nrt  by  his  providence  give 
success,  lest  it  should  look  like  giving  countenance, 
to  such  cniel  bloody  men.  (5.)  They  were  very 
prcfne  and  atheistical,  and,  for  this  reason,  he 
thought  God  was  concerned  in  honour  to  appear 
against  them;  They  have  not  set  God  before  them; 
thcv  have  q\ute  cast  off  the  thoughts  of  God,  they 
do  not  consider  that  his  eye  is  upon  them,  that,  in 
fi  ',ht:iig  against  his  people,  they  fight  against  him, 
nt  r  ha\  (•  they  any  dread  of  the  certain  fatal  conse- 
quenres  of  such  an  unequal  engagement.  Note, 
From  those  who  do  not  set  God  before  them  no  good 
is  to  be  ex])ected;  nay,  what  wickedness  will  not 
such  men  be  iTuilty  cf  ?  What  bonds  of  nature,  or 
fric  ndship,  or  (rratit'.ide,  cr  covenant,  will  hold  those 
th't  ha\e  brok'  n  thrr  ugh  the  fear  of  God?  Selah; 
Mark  this.  Let  us  all  be  sure  to  set  God  before  us 
■!t  all  times;  f  r  if  we  do  not,  we  are  in  danger  of 
becoming  desperate. 

4.  Behold,  God  is  my  helper :  the  Lord 
is  with  them  that  uphold  my  soul.     5.  He 


.35  R 


PSALMS,  LV. 


shall  reward  evil  unto  mine  enemies:  cut 
them  off  in  thy  truth.  6.  I  will  freely  sacri- 
tice  unto  thee ;  1  will  praise  thy  name,  O 
Loud,  for  it  is  good.  7.  For  he  hath  deli- 
vered me  out  of  all  trouble ;  and  mine  eye 
hath  seen  his  desire  upon  mine  enemies. 

We  have  here  the  lively  actings  (^f  David's  faith 
in  his  prayer,  by  which  he  was  assured  the  issue 
would  be  comfortable,  though  the  attempt  upon  him 
was  formidable. 

1.  He  was  sure  that  he  had  God  on  his  side;  that 
God  took  his  part;  {v.  4.)  he  speaks  it  with  an  air 
of  triumph  and  exultation,  Behold,  God  is  mi?ie 
Helper.  If  we  be  for  him,  he  is  fr  r  us;  and  if  he  be 
for  us,  we  shall  have  such  help  in  him,  that  we  need 
not  fear  any  power  engaged  against  us.  Though 
men  and  devils  aim  to  be  our  destroyers,  they  shall 
not  prevail  while  God  is  our  Heliier;  The  Lord  is 
with  them  that  uphold  my  soul.  Compare  cxviii.  7. 
"  The  Lord  taketh  my  part  with  them  that  help  me. 
There  are  some  that  uphold  me,  and  God  is  one  of 
them;  he  is  the  principal  one;  none  of  them  could 
help  me,  if  he  did  not  help  them."  Every  creature 
is  that  to  us  (and  no  more)  that  God  makes  it  to  be. 
He  means,  "  The  Lord  is  he  that  upholds  my  soul, 
and  keeps  me  from  tiring  in  my  work,  and  sinking 
under  my  burthens. "  He  th  it  by  his  providence 
upholds  all  things,  by  his  grace  upholds  the  souls  of 
his  people.     Qod,  who  will,  in  due  time,  sa\e  his 

Eeople,  does,  in  the  mean  time,  sustain  them,  and 
ear  them  up,  so  that  the  spirit  he  has  made  shall 
not  fail  befre  him. 

2.  God  tak'ng  part  with  him,  he  doubted  n^t  but 
his  enemies  slmuld  b'^th  fl'e  and  fall  before  him; 
{y.  5.)  "  He  shall  reward  ex'il  unto  mine  e?iemies 
that  observe  me,  seeking  an  opportunity  to  do  me  a 
mischief.  The  evil  they  designed  nga:nst  me,  the 
righteous  God  will  return  up;  n  their  own  heads." 
David  would  not  render  evil  to  them,  but  he  knrv/ 
God  would;  I  as  a  deaf  man  heard  not,  for  thou 
wilt  hear.  The  enemies  we  forgive,  if  they  repent 
not,  God  will  judge:  and,  for  this  reason,  we  must 
not  avenge  ourselves,  because  God  hns  said.  Ven- 
geance is  7nine.  But  he  prays.  Cut  them  off  in  thy 
truth.  This  is  not  a  prayer  of  malice,  but  a  prayer 
of  faith,  for  it  has  an  eye  to  the  word  of  God,  and  only 
desires  the  performance  of  that.  There  is  truth  in 
God's  threatenings,  as  well  as  in  his  promises,  and 
sinners  that  repent  not  will  find  it  so  to  their  cost. 

3.  He  promises  :o  give  thanks  to  God  for  all  the 
experience  he  had  had  of  liis  goodness  to  him;  {t.). 
6.)  I  will  sacrijice  unto  thee.  Though  sacrifices 
were  expensive,  yet,  when  God  required  th;it  his 
worshippers  should  in  that  way  praise  him,  David 
would  not  only  oflFcr  tiiem,  \)\\t  offi  r  them  freely, 
and  without  grudging.  All  rur  spiritual  sacr-fices 
must,  in  this  sense,  be  free-Avill  oflFi  rings,  f  r  G'^d 
loves  a  cheerful  giver.  Yet  he  will  not  only  bring 
his  sacrifice,  which  was  but  the  slndnw,  the  cere- 
mony; he  will  mind  the  substance,  I  will  praise  thy 
name.  A  thankful  lieart,  and  the  c:dv(  s  <^i  rur  lips 
giving  thanks  to  his  n.>me,  are  the  sncrifices  Grd 
will  accept;  *•  I  will  praise  thxnwwe,  for  if  is  good. 
Thy  name  is  not  only  great  but  good,  and  tlierefore 
to  be  praised;  to  praise  thy  name  is  not  only  whnt 
we  are  bound  to,  but  it  is  good,  it  is  pleasant,  it  is 
]U'^fitah1e;  it  is  good  for  us,  (xcii.  1.)  therefore  / 
vjill  firaise  thii  name." 

4.  He  spenks  of  his  deliverance  ■■%  a  thinsr  done; 
{t'.  7.)  I  will  praise  thy  name,  and  say,  "  H  has 
delivered  me;  this  shall  be  mv  srin?  then."  That 
which  he  rejoices  in,  is,  a  complete  deliverance;  f[e 
has  delivered  me  from  all  trouble;  and  a  deVu'eranrc 
to  his  heart's  content;  Mine  eye  has  seen  its  desire 
v/ion  mine  enemies;  not  seen  them  cut  off  and  ruin- 


ed, but  forced  to  retreat;  tidings  being  brought  to 
Saul  that  the  Philistines  were  upon  him,  1  Sam. 
xxiii.  27,  28.  All  Da\  id  desired,  was,  to  be  him- 
self safe;  when  he  saw  Saul  draw  off  his  forces,  he 
saw  his  desire;  He  has  delivered  me  from  all  trou- 
ble. Eithc;r,  (1.)  With  this  tliought  Da\  id  comfort- 
ed himself  when  he  was  in  distress,  "  He  has  deli- 
vered me  from  all  trouble  hithtrto,  and  many  a  time 
I  have  gained  my  point,  and  seen  my  desire  on  mine 
enemies;  therefore  he  will  deliver  me  out  cf  this 
trouble. "  We  sliould  thus,  in  our  greatest  straits, 
encourage  ourseh  es  with  cur  past  experiences.  Or, 
(2.)  'With  this  thouglit  he  magnified  his  present  de- 
liverance, when  the  fright  is  over,  that  it  was  an 
earnest  of  his  further  deliverance.  He  speaks  cf 
the  completing  of  his  deliverance  as  a  thing  done, 
though  he  had  as  yet  many  troubles  before  him;  be- 
cause, having  Gcd's  promise  for  it,  he  was  as  sure 
of  it  as  if  it  was  done  already.  "  He  that  has  begun 
to  deliver  me  from  this  tn-uble,  sliall  deliver  me 
from  all  troubles,  and  shall,  at  length,  give  me  to 
see  my  desire  upon  mine  enemies."  This  may,  per- 
haps, point  at  Christ,  of  whom  David  was  a  type; 
God  would  deliver  him  out  of  all  the  troubles  of  his 
state  of  humiliation,  and  he  was  perfectly  sure  of  it; 
and  all  things  are  said  to  be  put  under  his  feet;  for 
though  we  see  not  yet  all  things  put  under  him,  yet 
we  are  sure  he  shall  reign  till  all  his  enemies  be 
made  his  footstool,  and  he  shall  see  his  desire  upon 
them.  However,  it  is  an  encouragement  to  all  be- 
lievers to  make  that  use  of  tlieir  particular  deliver- 
ances which  St.  Paul  does,  (like  David  here)  2  Tim. 
iv.  17,  18.  He  that  delivered  me  from  the  mouth 
of  the  Hon  shall  deliver  me  from  every  evil  work, 
and  will  preserve  me  to  his  heavenly  kingdoni. 

PSALM  LV. 

Ills  the  conjecture  of  many  expositors,  that  David  penned 
this  psalm  upon  occasion  of  Absalom's  rebellion,  ;ind 
that  the  particular  enem}'  he  here  speaks  of,  that  dealt 
treacherously  with  him,  was  Ahithophel;  and  some  will 
therefore  make  David's  troubles  here  typical  of  Chris^t's 
suffering,  and  Ahithophel's  treachery  a  figure  ofJudas's, 
because  they  both  hanged  themselves.  Bu'  there  is 
nothing  in  it  that  is  particularly  applied  to  Christ  in  the 
New  Testament.  David  was  in  great  distress  when  he 
penned  this  psalm.  \.  He  prays  that  God  would  mai;i- 
fest  his  favour  to  him,  and  pleads  his  own  sorrow  and 
fear,  v.  1  .  .  8.  II.  He  prays  that  God  nould  manifest 
his  displeasure  against  his  enemies,  and  pleads  their 
great  wickedness  and  treachery,  (v.  9.  15.)  and  again, 
V.  20,  21.  HI.  He  assures  himself  that  God  would,  in 
due  time,  appear  for  him  against  his  enemies,  comforts 
himself  with  the  hopes  of  it,  and  encourages  others  to 
trust  in  God,  (v.  16.  .19.)  and  again,  v.  2-2,23.  In  sing- 
ing this  psalm,  we  may,  if  there  be  occasion,  apply  it 
to  our  own  troubles;  if  not,  we  may  sympathize  wiih 
those  to  whose  case  it  comes  nearer,  foreseeing  that 
there  will  be,  at  last,  indignation  and  wrath  to  the  per- 
secutors, a  salvation  and  joy  to  tlie  persecuted. 

To  the  chief  muftician  on  JVeginoth,  Maschil.     A 
psalm  of  David. 

1,  £^  IVE  ear  to  my  prayer,  O  God  ;  and 
\^  hide  not  thyself  from  my  supplica- 
tion. 2.  Attend  unto  me,  and  hear  me  : 
I  mourn  in  my  complaint,  and  make  a  noise  ; 
3.  Because  of  the  voire  of  the  enemy,  be- 
cause of  the  oppression  of  the  wicked  :  for 
they  cast  iniquity  upon  me,  and  in  wrath 
they  hate  me.  4.  My  h(\irt  is  sore  pained 
within  me ;  and  thp  terrors  of  death  are  fal- 
len upon  me.  5.  Fearfulni^ss  and  trembling 
are  come  upon  me,  and  horror  hath  over- 
whelmed me.  6.  -And  I  said,  Oh  that  1  had 
wings  like  a  dove!  for  then  I  would  flee 


PSALMS,  LV. 


359 


away,  and  be  at  rest.  7.  Lo  then  would  I 
wander  far  off,  and  remain  in  the  wilderness, 
Selah.  8.  1  would  hasten  my  escape  fiom 
the  windy  storm  and  tempest. 

Ill  these  verses,  we  have, 

I.  David  praying.  Prayer  is  a  srdve  for  e\cry 
sore,  and  a  relief  to  the  spirit  under  every  burtlien; 
Give  ear  to  my  fir  ay  er,  O  God,  v.  1,  2.  He  d  ;es 
not  set  down  the  petitions  he  oifered  up  to  God  in 
his  distress,  but  begs  tiiat  God  would  hear  the 
pravers  which,  at  every  period,  his  heart  Hfted  up 
tj  God,  and  grant  an  answer  of  peace  to  them; 
Attend  to  me,  hear  me.  Saul  would  not  hear  his 
petitions,  his  other  enemies  regarded  not  his  pleas, 
out,  "Lord,  be  thou  pleased  to  hearken  to  me. 
Hide  not  thyself  from  my  su/ifilication ;  either  as 
one  unconcerned,  and  not  regarding  it,  nor  seem- 
ing to  take  any  notice  of  it,  or  as  one  displeased,  an- 
gry at  me,  and  therefore  at  my  prayer."  If  we,  in 
our  prayers,  sincerely  lay  open  ourselves,  our  case, 
our  hearts,  to  God,  we  have  reason  to  hope  that  he 
will  not  hide  himself,  his  favours,  his  comforts, 
from  us. 

II.  David  weeping;  for  in  tliis  he  was  a  type  of 
Christ,  that  he  was  a  man  of  sorrows,  and  often  in 
tears;  {v.  2.)  "  I  mourn  in  my  comfilaint,''''  (or,  in 
my  meditation,  my  melancholy  musings,)  "and  I 
make  a  noise;  I  cannot  forbear  such  sighs  and 
groans,  and  other  expressions  of  grief,  as  disco\'er  it 
to  those  about  me."  Great  griefs  are  sometimes 
noisy  and  clamorous,  and  thus  are,  in  some  measure, 
lessened,  while  those  increase  that  are  stifled,  and 
have  no  vent  given  them.  But  what  was  the  mat- 
ter? V.  3.  It  is  because  of  the  voice  of  the  enemy; 
the  menaces  and  insults  of  Absalom  s  party,  that 
swelled,  and  hectf^red,  and  stirred  up  the  people  to 
cry  out  against  David,  and  shout  him  out  of  his  pa- 
lace and  capital  city,  as  afterwards  the  chief  priests 
stirred  up  the  mob  to  cry  out  against  the  Son  of  Da- 
vid, ylivay  with  him,  crucify  him.  Yet  it  w;as  not 
the  voice  of  the  enemy  only  that  fetched  tears  from 
David's  eyes,  but  their  ofifiression,  and  the  hvirdship 
he  was  thereby  reduced  to;  They  cast  iniquitii  ufion 
me.  They  could  not  justly  charge  Daid  with  any 
m  d-administration  in  his  government,  could  not 
prove  any  act  of  oppression  or  injustice  u])on  him, 
but  they  loaded  him  with  calunmies.  Th'ush  thev 
f  'und  no  iniquity  in  him,  relating  to  his  trust  as  a 
kin;.^,  yet  they  cast  all  manner  of  iniquity  upon  him, 
and  represented  him  to  the  people  as  a  tyrant  fit  to 
be  expelled.  Innocency  itself  is  no  security  against 
violent  and  lying  tongues.  They  hated  him  them- 
selves, nay,  in  wrath  they  hated  him;  there  was 
in  their  enmity  both  the  heat  and  violence  of  anger, 
or  sudden  passion,  and  the  implacableness  of  hatred 
and  rooted  malice;  and  therefore  they  studied  to 
make  him  odious,  that  others  also  might  hate  him. 
This  made  him  m-^urn,  and  the  more,  because  he 
could  remember  the  time  when  he  was  the  darling 
rf  the  people,  and  answered  to  his  name,  David, 
a  beloved  one. 

III.  David  trembling,  and  in  great  consternation. 
Wc  m  ly  well  suppose  him  to  be  so,  upon  the  break- 
ing out  of  Abs  ilom's  conspiracy,  and  the  general 
defection  of  the  people,  even  those  that  he  had  lit- 
tle reison  to  suspect. 

1.  See  what  fear  seized  him.-  David  was  a  man 
of  great  boldness,  and  in  some  very  eminent  in- 
stances had  signalized  his  courage,  and  yet,  when 
the  danger  was  surprising  and  imminent,  his  heart 
failed  him;  let  not  the  stout  man  therefore  glory  in 
his  courage,  any  more  than  the  strong  man  in 
strength.  Now  that  David's  heart  is  sore-pawed 
vjithin  him.,  the  terrors  of  death  are  fallen  ufion 
him,  V.  4.  Fearfulncss  of  mind  and  trembling  cf 
budy  carat  apon  him,  and  horror  covered  and  •over- 


whelmed him;  (,;'.  5.)  when  without  are  fightings, 
no  marvtl  that  w.thin  arc  fears;  and,  if  it  was  upon 
the  occasii  n  of  Absah  m's  rebellion,  we  may  sup- 
pose that  the  remembrance  rf  his  sin  in  the  matter 
of  Uriah,  which  God  was  now  reckoning  with  him 
for,  added  as  much  more  to  the  fright.  Scmttimes 
David's  f  dth  made  him,  in  a  manner,  fearless,  and 
he  could  Ix-ldly  say,  when  surrounded  with  ene- 
mies, /  ivill  not  be'  afraid  what  man  can  do  unto 
?ne.  But  at  other  times  his  fears  prevail  and  tyran- 
nise; firthe  best  men  are  not  always  alike  strong  in 
faith. 

2.  See  how  desirous  he  was,  in  this  fright,  to  re- 
tire into  a  desert,  any  whither  to  be  far  enough  from 
hearing  the  voice  of  the  enemy,  and  seeing  their 
oppressions.  He  said,  {v.  6.)  said  it  to  God  in 
prayer,  said  it  to  himself  in  meditation,  said  it  to  his 
triends  in  complaint.  Oh  that  I  had  wings  like  a 
dove!  Much  as  he  had  been  sometimes  in  love  with 
Jerusalem,  now  that  it  was  become  a  rebellious  city, 
he  longed  to  get  clear  cf  it,  and,  like  the  prophet, 
wishes  he  had  in  the  wilderness  a  lodging  place  of 
way-faring  men,  that  he  might  leavers  people,  and 
go  from  them,  for  they  were  an  assembly  of  treache- 
rojLs  men,  Jer.  ix.  2.  This  agrees  very  well  with 
David's  resolution  upon  the  breaking  out  of  that 
pli  t,  Arise,  let  us  flee,  and  make  sfieed  to  defiart, 
2  Sam.  XV.  14.  ^ 

Observe, 

(1.)  How  he  would  make  his  escape;  he  was  so 
surrounded  with  enemies,  that  he  saw  not  how  he 
could  escape  but  upon  the  wing,  and  therefore  he 
wishes,  Oh  that  I  had  wings,  not  like  a  hawk  that 
flies  strongly,  but  like  a  dove  that  flies  swiftly;  he 
wishes  for  wings,  not  to  fl\'  irpon  the  prey,  but  to 
fly  from  the  birds  of  prey,  for  such  his  "enemies 
were.  The  wings  of  a  dove  were  most  agreeable 
to  hirn  who  was  of  a  dove-like  spirit,  and  therefore 
the  wings  of  an  eagle  would  not  become  him.  The 
dove  flies  low,  and  takes  sihelter  as  soon  as  she  can, 
and  thus  would  David  fly. 

(2.)  What  he  would  make  his  escape  from;  frrm 
the  w;nd,  storm,  and  tempest,  the  tumult  and  fer- 
ment .that  the  city  was  now  in,  and  the  danger  to 
which  he  was  exposed.  Herein  he  was  like  a  dove 
that  cannrt  endure  noise. 

(3.)  What  he  aimed  at,  in  making  this  escape; 
not  victory,  but  rest;  "  I  would  Jly  away,  and  be  at 
7-est,  V.  6.  I  would  fly  any  whither,  if  it  were  to  a 
barren  frightful  wildenii'ss,  ever  so  far  off,  so  I 
might  be  quiet,"  v.  7.  Note,  Peace  and  quietness, 
in  silence  and  solitude,  are  what  the  wisest  and  best 
of  men  have  most  eaniestly  coveted,  and  the  more 
when  they  have  been  vexed  and  wearied  with  the 
noise  and  clamour  of  those  about  them.  Gracious 
souls  wish  to  retire  from  the  hurry  and  bustle  of 
this  world,  that  they  may  sweetly  enjoy  God  and 
themsolves;  and,  if  there  be  any  true  peace  on  this 
side  heaven,  it  is  they  that  enjoy  it  in  those  retire- 
ments. This  makes  death  desirable  to  a  child  of 
God,  that  it  is  a  final  escape  from  all  the  storms  and 
tem.pcsts  of  this  world,  to  perfect  and  everlasting 
rest. 

9.  Destroy,  O  Lord,  and  divide  their 
ton£;ues :  for  I  have  seen  violence  and  strife 
in  the  city.  10.  Day  and  night  they  fro 
about  it  upon  the  walls  thereof;  mischief 
also  and  sorrow  are  in  the  midst  of  it.  1 1. 
Wickedness  is  in  the  midst  thereof;  deceit 
and  £;uile  depart  not  from  her  streets.  1  '-2. 
For  if  icas  not  an  enemy  that  reproached 
me  :  then  could  I  have  borne  it:  neither  vns 
it  he  that  hated  me  Ma/ did  magnify /^?w.sf//' 
against  me;  then  I  would  have  hid  myself 


5G0 


PSALiMS,  LV. 


I'iOtn  him;  13.  But  ^7  i^;a5  thou,  a  man  mine 
equal,  my  guide,  and  mine  acquaintance. 

14.  We  took  sweet  counsel  together,  o«c/ 
walked  unto  the  house  of  God  in  company. 

1 5.  Let  death  seize  upon  tliem,  and  let  them 
go  down  quick  into  hell :  for  wickedness  is 
in  their  dwellings,  and  among  them. 

David  here    complains  of    his  enemies,   whose 
wicked  plots  had  brought  him,  though  not  to  his 
f;dth's  end,  yet  to  his  wit's  end,  and  prays  against 
hem  by  the  spirit  of  prophecy. 
Observe  here, 

I.  The  chciracter  he  gives  of  the  enemies  he  fear- 
ed. They  were  of  the  worst  sort  of  men,  and  his 
I'jscription  of  them  agrees  very  well  with  Absalom 
ind  his  accomplices. 

1.  He  complains  of  the  city  Jerusalem,  which 
strangely  fell  m  with  Absalom  and  fell  off  from  Da- 
vid, so  that  he  had  none  there,  but  his  own  guards 
and  servants,  that  he  could  repose  any  confidence 
in;  How  h  that  faithful  citij  become  a  harlot'.  David 
did  not  take  the  representation  of  it  from  others;  but 
with  liis  own  e)es,  and  with  a  sad  heart,  did  himself 
see  nothing  but  r/o/e«ce  OTzrf  siJn/cz^  the  city;  {y.  9.) 
for,  wlien  they  grew  disaffected  and  disloyal  to  Da- 
vid, they  grew  mischievous  one  to  another.  If  he 
walked  tlie  rounds  upon  the  walls  of  the  city,  he 
saw  that  \'iolence  and  strife  went  about  it  day  and 
night,  and  mounted  its  guards,  v.  10.  All  the  arts 
and  methods  which  the  rebels  used  for  the  fortifying 
of  the  city,  were  made  up  of  violence  and  strife,  and 
there  were  no  remains  of  honesty  or  love  among 
them.  If  he  looked  into  the  heart  of  the  city,  mis- 
chief and  injiry,  mutual  wrong  and  vexation,  were 
in  the  midst  of'  it;  wickedness,  all  manner  cf  wick- 
edness, is  in  the  midst  thereof ;  Jusqiie  datum  sceleri 
—  iVickcdness  was  legalized.  Deceit  and  gai  le,  and 
all  manner  of  trcacliL-rous  dealing,  defiarted  not  from 
her  streets,  v.  11.  It  may  be  meant  of  their  base 
and  barbarous  usage  of  David's  friends,  and  such  as 
th"V  knew  were  firm  and  faithful  to  liim;  they  did 
t.iern  all  the  mischief  they  coidd,  Ijy  fraud  or  force. 
Is  tins  the  character  of  Jerusalem',  the  rcyal  city, 
and,  which  is  m^re,  the  holy  city;  and  in  David's 
f.mc  too,  so  soon  after  the  thrones  of  judgment  and 
the  testimony  of  Israel  were  botli  placed  there?  Is 
this  the  city  that  men  call  the  perfection  of  beauty? 
Lam.  ii.  15.  Is  Jerusalem,  the  head  quarters  of 
God's  priests,  s')  ill  taught?  Can  Jerusalem  be  un- 
grateful to  D  ivid  himself,  its  own  illustrious  f^mnder, 
so  that  he  cannrit  reside  in  it?  Let  us  notice  surpris- 
ed at  the  corni])tions  and  disorders  of  this  church 
on  c'.rth,  bvit  long  to  see  the  New  Jerusalem,  where 
there  is  no  violence  or  strife,  no  mischief  or  guile, 
and  into  Vv-hlch  n)  unclean  thing  shall  enter,  nor  any 
thin,;  th  it  disquiets. 

2.  He  complains  of  one  of  the  ring-leaders  of  the 
conspiracy,  that  h  id  been  very  industrious  to  foment 
jealousies,  to  misrepresent  him  and  his  government, 
and  to  incense  the  citv  against  him;  it  was  one  that 
reproached  him,  as  if  he  either  abused  his  power, 
or  neglected  tlie  use  of  it,  for  that  was  Absalom's 
malicious  suggestion;  There  is  no  man  deputed  of 
the  kinfr  to" hear  thee;  2  Sam.  xv.  3.  That  and 
sim  lar  accusations  were  industriously  spread  among 
the  people;  and  who  was  most  active  in  it?  "Not 
a  sworn  enemy,  not  Shimei,  or  any  of  the  nonjurors; 
then  I  C'vdd  have  borne  it,  for  I  should  not  have 
expected  better  from  them;"  (and  we  find  how  pa- 
tiently he  di'l  l)car  Shimei's  curses;)  "  not  one  tiiat 
professed  to  liat.-  me,  tlun  I  would  have  stood  upon 
my  guard  against  him,  weuld  have  hid  myself  and 
my  counsels  from  him,  so  that  it  would  not  have 
been  in  his  power  to  betray  me;  but  it  was  thou,  a 


jnan,minee(jual"-u.  13.  The  Chaldee-paraphrase 
names  Ahithophel  as  the  person  here  meant,  and 
nothing  in  that  plot  seems  to  have  discouraged  Da- 
vid so  much  as  to  hear  that  Ahithophel  was  amone 
the  conspirators  with  Absalom,  (2  Sam.  xv.  31.) 
for  he  was  the  king's  counsellor,  1  Chron.  xxvii.  33. 
"  It  was  thou,  a  man,  mine  equal,  one  whom  I  es- 
teemed as  myself,  a  friend  as  mine  own  soul,  to 
whom  I  had  communicated  all  my  secrets,  and  who 
knew  my  mind  as  well  as  I  myself  did;  my  guide,  with 
whom  I  advised,  and  by  whom  I  was  directed  in  all 
my  affairs,  whom  I  made  president  of  the  council, 
and  prime-minister  of  state;  my  intimate  acquain- 
tance and  familiar  friend;  this  is  the  man  that  now 
abuses  me.  I  have  been  kind  to  him,  but  I  find  him 
thus  basely  ungrateful;  I  have  put  a  ti-ust  in  him, 
but  I  find  him  thus  basely  treacherous;  nay,  and  he 
could  not  have  done  me  the  one  half  of  the  mischief 
he  docs,  if  I  had  not  showed  him  so  much  respect." 
All  this  must  needs  be  very  grievous  to  an  ingenuous 
mind,  and  yet  this  was  not  all;  this  traitor  had 
seemed  a  saint,  else  he  had  never  been  David's  bo- 
som friend;  {y.  14.)  "  We  took  counsel  together, 
spent  many  an  hour  together,  with  a  great  deal  of 
pleasure  in  religious  discourse;"  or,  as  Dr.  Ham- 
mond reads  it,  "  We  joined  ourselves  together  to  the 
assembly;  I  gave  him  the  right-hand  of  fellowship 
in  holy  ordinances,  and  then  we  walked  to  the  house 
of  God  in  company,  to  attend  the  public  service." 
Note,  (1.)  There  always  has  been,  and  always  will 
be,  a  mixture  of  good  and  bad,  scvmd  and  unsound, 
in  the  visible  church,  between  whom,  perhaps,  for 
a  long  time,  we  can  discern  no  difference;  but  the 
Searcher  of  hearts  does.  David,  who  went  to  the 
house  of  God  in  his  sincerity,  had  Ahithophel  in 
company  with  him,  who  went  in  his  hypocrisy. 
The  Pharisee  and  the  Publican  went  togetht  r  to  the 
temple,  to  pray;  but,  sooner  Cir  later,  they  that  are 
pertcct,  and  they  that  are  net,  will  be  made  mani- 
fest. (2.)  Carnal  policy  may  carrv  men  en  very 
far,  and  very  long,  in  a  professicn  of  religion,  while 
it  is  in  fashion,  and  will  serve  a  turn.  In  the  court 
of  pious  David,  none  was  more  devout  than  Ahitho- 
phel, and  yet  his  heart  was  not  right  in  the  sight  of 
God.  (3.)  We  must  not  wonder,  if  we  be  sadly 
deceived  in  some  that  have  made  great  pretensions 
to  those  two  sacred  things,  religion  and  friendship; 
Da\id  himself,  though  a  very  wise  man,  was  thus 
imposed  upon,  wliich  may  make  similar  disappoint- 
ments the  more  tolerable  to  us. 

II.  His  prayers  against  them,  which  we  are  brth 
to  stand  in  awe  of,  and  to  comfort  ourselvc  s  in,  :  s 
propliecies,  but  not  to  copy  into  ( vir  prayers  againtt 
any  particular  enemies  of  our  own.     He  prfiys, 

i.  Th'.t  (icd  would  disperse  them,  as  he  did  the 
Bal)el-builders;  (v.  9.)  *^  Destroy,  O  Lord,  and 
divide  their  tongues;  blast  their  counsels,  by  nuik- 
ing  them  to  disagree  among  themselves,  and  c\:  sh 
with  one  another.  Send  an  evil  spirit  among  th(  m, 
that  they  may  net  understand  one  another,  but  be 
envious  and  jealous  one  of  another.".  This  prayer 
was  answered  in  the  turning  of  Ahithophel's  coim- ' 
sel  into  foolishness,  by  setting  up  the  counsel  of 
Hushai  against  it.  God  often  destroys  the  church's 
enemies  by  dividing  tliem;  nor  is  there  a  surer  way 
to  the  dcstraction  of  any  perple  than  their  di^■isirn. 
A  kingdom,  an  interest,  divided  against  itself,  crn- 
not  long  stand. 

2.  That  God  would  destroy  them,  as  he  did  Da 
than  and  Abiram,  and  their  associates,  wlio  were 
confederates  against  Moses,  whose  throat  being  an 
open  sepulchre,  the  earth  t1\erefore  opened,  ;ind 
swallowed  them  up.  This  was  then  a  new  thing 
wliich  God  executed.  Numb.  xvi.  SO.  But  David 
prays  that  it  might  p(  w  be  i-tjieated,  or  something 
equivalent;  (t.  15.)  "Let  death  seize  upon  them 
by  divine  wan-ant,  and  let  them  go  down  t/uick  info 


PSALMS,  LV. 


361 


hell;  let  them  be  dead,  and  buried,  and  so,  utteriy 
dt  stroyed,  in  a  moment;  for  wickedness  is  wherever 
they  are,  it  is  in  the  midst  of  them."  The  souls  of 
impenitent  sinners  go  down  quick,  or  alive,  into 
hell,  for  they  have  a  perfect  sense  of  their  miseries, 
and  shall  therefore  live  still,  that  they  may  be  still 
miserable.  This  prayer  is  a  prophecy  of  the  utter, 
the  final,  the  everlasting,  iniin  of  all  those  who, 
whether  secretly  or  openly,  oppose  and  rebel  against 
the  Lord's  Messiah. 

16.  As  for  me,  I  will  call  upon  God; 
and  the  Lord  shall  save  me.  1 7.  Evening, 
and  morning,  and  at  noon,  will  I  pray,  and 
cry  aloud ;  and  he  shall  hear  my  voice. 
18.  He  hath  delivered  my  soul  in  peace 
from  the  battle  that  urns  against  me:  for 
there  were  many  with  me.  19.  God  shall 
hear  and  afflict  them,  even  he  that  abideth 
of  old.  Selah.  Because  they  have  no 
changes,  therefore  they  fear  not  God.  20. 
He  hath  put  forth  his  hands  against  such  as 
be  at  peace  with  him ;  he  hath  broken  his 
covenant.  21.  The.  loords  of  his  mouth 
were  smoother  than  butter,  but  war  was  in 
liis  heart:  liis  words  were  softer  than  oil, 
'  yet  loere  they  drawn  swords.  22.  Cast  thy 
;.  burden  upon  the  Lord,  and  he  shall  sustain 
j  thee :  he  shall  never  suffer  the  righteous  to 
be  moved.  23.  But  thou,  O  God,  shalt 
bring  them  down  into  the  pit  of  destruction : 
bloody  and  deceitful  men  shall  not  live  out 
half  then-  days ;  but  T  will  trust  in  the6. 

In  these  verses, 

I.  David  perseveres  in  his  resolution  to  call  upon 
God,  being  well  assured  that  he  should  not  seek 
him  in  vain;  {x>.  16.)  "As  for  me,  let  them  take 
what  course  they  please  to  secure  themselves,  let 
violence  and  strife  be  their  guards,  prayer  shall  be 
mine:  this  I  have  found  comfort  in,  and  therefore 
this  will  I  abide  by;  I  will  call  tifion  God,  and  com- 
mit myself  to  him,  and  the  Lord  shall  save  me." 
Whosoever  shall  call  on  the  name  of  the  Lord,  in  a 
right  manner,  shall  be  saved,  Rom.  x.  13.  He  re- 
solves to  be  both  fervent,  and  frequent,  in  this  duty. 
1.  He  will  pray  fervently;  /  will  pray  and  cry 
aloud.  "I  will  meditate,"  (so  the  former  word 
signifies,)  "I  will  speak  with  my  own  heart,  and 
the  prayer  shall  come  thence."  Tlien  v/e  pray 
aright,  when  we  pray  with  all  that  is  within  us; 
tliink  first,  and  then  pray  over  our  thoughts;  for  the 
true  nature  of  prayer  is,  lifting  up  the  heart  to  God. 
Having  meditated,  he  will  cry,  he  will  cry  aloud: 
tlie  fervour  of  his  spirit  in  prayer  shall  be  expressed, 
and  yet  more  excited,  by  the  intenseness  and  ear- 
nestness of  his  voice.  2.  He  will  pray  frequently, 
every  day,  and  three  times  a  day,  evening,  and 
morning,  and  at  noon.  It  is  probable  that  this  had 
been  his  constant  practice,  and  he  resolves  to  con- 
tinue it,  now  that  he  is  in  his  distress.  Then  we  may 
come  the  more  boldly  to  the  throne  of  grace  in  trou- 
ble, when  we  do  not  then  first  begin  to  seek"  ac- 
quaintance with  God,  but  it  is"  what  we  have  'con- 
stantly practised,  and  the  trouble  finds  the  wheels 
of  prayer  going.  They  that  think  tliree  meals  a 
day  little  enough  for  the  body,  "ught  much  more  to 
think  three  solemn  prayers  a  day  little  enough  for 
the  soul,  and  to  count  it  a  pleasure,  nrt  a  task.  As 
it  is  fit  that  in  the  nnniing  we  should  be^in  the  day 
with  God,  and  in  the  evening  clos?  it  with  him,  so  it 
li  fit  that  in  the  midst  of  the  day  we  shoidd  retire  a 

Vol   III.— 2  Z 


while  to  converse  with  him.  It  was  Daniel's  prac- 
tice to  pray  three  times  a  day;  (Dan.  vi.  10.)  and 
noon  was  one  of  Peter's  hours  of  prayer,  Acts  x.  9. 
Let  not  us  be  weary  of  praying  often,  for  God  is  not 
weary  of  hearing;  "He  shall  hear  my  voice,  and 
not  blame  me  for  coming  too  often,  but  the  oftener 
the  better,  the  more  welcome. " 

II.  He  assures  himself  that  God  would,  in  due 
time,  give  an  answer  of  peace  to  his  prayers. 

1.  That  he  himself  should  be  delivered,  and  his 
fears  prevented;  those  fears  with  which  he  was 
much  disordered,  {v.  4,  5.)  by  the  exercise  of  faith 
were  now  silenced,  and  he  begins  to  rejoice  in  hope; 
{v.  18.)  God  has  delivered  my  soul  in  peace,  that 
is,  he  will  deliver  it;  David  is  as  sure  of  the  de- 
liverance as  if  it  were  already  wrought.  His  ene- 
mies were  at  war  with  him,  and  the  battle  was 
against  him,  but  God  delivered  him  in  peace, 
brought  him  off  with  as  much  comfort  as  if  he  had 
never  been  in  danger.  If  he  did  not  deliver  him  in 
victory,  yet  he  delivered  him  in  peace,  inward 
peace,  he  delivered  his  soul  in  peace;  by  patience 
and  holy  joy  in  God  he  kept  possession  of  that;  those 
are  safe  and  easy  whose  hearts  and  minds  are  kept 
by  that  peace  of  God  which  passes  all  understand- 
ing, Phil.  iv.  7.  David,  in  his  fright  thought  all 
were  against  him;  but  now  he  sees  there  were  many 
with  him,  more  than  he  imagined,  his  interest 
proved  better  than  he  expected,  and  this  he  gives 
to  God  the  glory  of;  for  it  is  he  that  raises  us  up 
friends  when  we  need  them,  and  makes  them  faith- 
ful to  us.  There  were  many  with  him,  for  though 
his  subjects  deserted  him,  and  went  over  to  Absa- 
lom, ytt  God  was  with  him,  and  the  good  angels. 
Witli  an  eye  of  faith  he  nov/  sees  himself  surround- 
ed, as  Elisha  was,  with  chariots  of  fire,  and  horses 
of  fire,  i;nd  therefore  triumphs  thus,  There  are 
many  with  me,  more  with  me  than  against  me, 
2  Kinesvi.'  16,  17. 

2.  That  his  enemies  should  be  reckoned  with, 
and  brcught  down.  They  had  frightened  him  with 
their  memces,  (t'.  3.)  but  here  he  says  enough  to 
friglitcn  them,  and  make  them  tremble  with  more 
reason,  and  no  remedy,  for  they  could  not  ease 
themselves  of  their  fears,  as  David  could,  by  faith 
in  God. 

(1.)  David  here  gives  their  character,  as  the 
reason  why  he  expected  God  would  bring  them 
down. 

[1.]  Thcv  are  impirus  and  profane,  and  stand  in 
no  awe  of  God,  of  his  raithority  or  wrath;  {v.  19.) 
"  Because  they  have  no  changes,  no  afflictions,  no 
interruptii^n  to  the  constant  course  of  their  pros- 
perity, no  crosses  to  empty  them  from  vessel  to 
vessel,  therefore  they  far  not  God,  they  live  in  a 
constant  neglect  and  contempt  of  God  and  religion, 
which  is  tlic  cause  cf  all  their  other  wick-^dness, 
and  by  which  tliey  arc  certainly  marked  fcr  de- 
struction. 

[2.]  They  are  treachercus  and  false,  and  will  not 
be  held  by  the  most  sacred  and  solemn  engage- 
ments; (v.  20. )  "  He  has  put  forth  his  hand  against 
such  as  be  at  peace  with  him,  that  never  provoked 
him,  nor  gave  him  any  cause  to  quarrel  with  them; 
nay  to  whom  he  had  given  all  possible  encourage- 
ment to  expect  kindness  from  him.  He  has  put 
forth  his  hand  against  those  whom  he  had  given  his 
hand  to,  and  has  broken  his  covenant,  both  with 
God  and  man,  has  pcrfidiovisly  violated  his  engage- 
ment to  both;"  than  which  nothing  makes  men 
riper  for  ruin. 

[3.]  They  are  l)ase  and  hypocritical,  pretending 
friendship  wliilc  they  design  mischief;  (v.  21.) 
"  The  words  of  his  mouth"  (probably  he  means 
Ahithophel  particularly)  "were  smoother  than  but- 
ter, and  sofrr  than  oil,  so  courteous  was  lie  r.nd 
ol^liging,  so  free  in  his  professions  of  respjct  and 


362 


PSALMS,  LVl. 


kindness,  and  the  proffers  of  his  service;  yet,  at  the 
same  time,  ivar  ivas  in  his  heart,  and  all  this  cour- 
tesy was  but  a  stratagem  of  war,  and  those  very 
words  had  such  a  mischievous  design  in  them,  that 
they  were  as  drawn  swords  designed  to  stab." 
They  smQe  in  a  man's  lace,  and  cut  his  throat  at 
the  same  time,  as  Joab,  that  kissed  and  killed. 
Satan  is  such  an  enemy;  he  flatters  men  into  their 
ruin;  when  he  sfieaks  fair,  believe  him  not. 

(2. )  David  here  foretells  tlieir  i-uin. 

[1.]  God  shall  afflict  them,  and  bring  them  into 
straits  and  frights,  and  recompense  tribulation  to 
them  that  have  troubled  his  people,  and  this,  in  an- 
swer to  the  prayers  of  his  people;  God  shall  hear 
and  afflict  them,  liear  the  cries  of  the  oppressed, 
and  speak  ten-or  to  their  oppressors,  even  he  that 
abides  of  old,  who  is  God  from  everlasting,  and 
world  without  end,  and  who  sits  Judge  from  the  be- 
ginning of  time,  and  has  always  presided  in  the 
affairs  of  tlie  cliildren  of  men.  Mortal  men,  though 
ever  so  liigh  and  strong,  will  easily  be  cinished  by 
an  eternal  God,  and  are  a  \'ery  unequal  match  for 
him.  This  the  saints  have  comforted  themselves 
with,  in  reference  to  the  threatening  power  of  the 
churcli's  enemies;  (Hab.  i.  12.)  Art  thou  not  from 
everlasting,  O  Lord? 

[2.  ]  God  sliaU  bring  them  down,  not  only  to  the 
dust,  but  to  the  pit  of  destniction;  (v.  23.)  to  the 
bottomless  pit,  which  is  called  destruction,  Job  xxvi. 
6.  He  afflicted  them,  (f.  19.)  to  see  if  that  would 
humble  and  reform  them;  but  they  not  being 
wrought  iipon  by  that,  he  shall,  at  last,  bring  them 
to  iTiin.  Those  that  are  not  reclaimed  by  the  rod 
of  affliction,  will  certainly  be  brought  down  into  the 
pit  of  destruction.  They  are  bloody  and  deceitful 
men,  the  worst  of  men,  and  therefore  shall  not  live 
out  half  their  days,  not  half  so  long  as  men  ordina- 
rily live,  and  as  they  might  have  lived  in  a  course 
of  nature,  and  as  they  themselves  expected  to  live. 
They  shall  live  as  long  as  the  Lord  of  life,  the  righ- 
teous Judge,  has  appointed,  with  whom  the  number 
of  our  months  is;  but  he  has  determined  to  cut  them 
off,  by  an  untimely  death,  in  the  midst  of  their  days. 
They  were  bloody  men,  and  cut  others  off,  and 
therefore  (iod  will  justly  cut  them  off:  they  were 
deceitful  men,  and  defrauded  others  of  the  one  half 
perhaps  of  what  was  their  due;  and  now  God  will 
cut  them  short,  though  not  of  that  which  was  their 
due,  yet  of  that  which  they  counted  upon. 

III.  He  encourages  himself,  and  all  good  people, 
to  commit  themselves  to  God  with  confidence  in 
him.  He  himself  resolves  to  do  so;  (z'.  23.)  "7 
will  trust  in  thee,  in  thy  providence,  and  power,  and 
mercy,  jmd  not  in  my  own  prudence,  strength,  or 
merit;  when  bloody  and  deceitful  men  are  cut  off  in 
the  midst  of  their  days,  I  shall  still  live  bv  faith  in 
thee."  And  this  he  will  have  others  to  do;'  {v.  22.) 
"  Cast  thy  burthen  upon  the  Lord,  whoever  thou 
art,  that  art  burthened,  and  whatever  the  burthen 
is.  Cast  thy  gift  ufion  the  Lord,"  so  some  read  it; 
"Whatever  blessings  God  has  bestowed  upon  thee 
to  enjoy,  commit  them  all  to  his  custody,  and  par- 
ticularly commit  the  keeping  of  tliy  soiil  to  him." 
Or,  "  Wliatever  it  is  that  thou  desircst  God  should 
give  thee,  leave  it  to  him  to  give  it  thee  in  his  own 
way  and  time."  Cast  thy  care  upon  the  Lord,  so 
the  LXX,  to  which  the  apostle  refers,  1  Pet.  v.  7. 
Care  is  a  burthen,  it  makes  the  he;irt  stoop;  (Prov. 
xii.  25.)  we  must  cast  it  upon  God  l)y  faith  and 
prayer,  commit  our  way  and  works  to  liim;  let  him 
do  as  seemeth  him  good,  and  we  will  be  satisfied. 
To  cast  our  burthen  upon  God,  is,  to  stay  ourselves 
on  his  providence  and  ])romise,  and  to  be  very  easy 
in  the  assurance  that  all  shall  work  for  good.  '  If  we 
do  so,  it  is  promised,  1.  Th  ;t  he  will  sustain  us, 
both  support  and  supply  us;  will  himself  carry  us 
01  the  arms  of  his  power,  as  the  nurse  camcs'the 


suckmg-child,  will  strengthen  our  spirits  so  by  his 
Spirit,  as  that  they  shall  sustain  the  infirmity.  He 
has  not  promised  to  free  us  immediately  from  that 
trouble  which  gives  rise  to  our  cares  ana  fears;  but 
he  will  provide  that  we  be  not  tempted  above  what 
we  are  able,  and  that  we  shall  be  able  according  -is 
we  are  tempted.  2.  That  he  will  never  ?  uffer  the 
righteous  to  be  moved,  to  be  so  shaken  by  any  J 
troubles,  as  to  quit  either  their  duty  to  God,  or  their 
comfort  in  him.  However,  he  will  not  suffer  them 
to  be  moved  for  ever;  (as  some  read  it;)  though 
they  fall,  they  shall  not  be  utterly  cast  down. 

PSALM  LVL 

It  seems  by  this,  and  many  other  psalms,  that,  even  in 
times  of  the  greatest  trouble  and  distress,  David  never 
hung  his  harp  upon  the  n'illow-trees,  never  unstrung  it, 
or  laid  it  by;  but  that,  when  his  dangers  and  fears  were 
greatest,  he  was  still  in  tune  for  singing  God's  praises. 
He  was  in  imminent  peril  when  he  penned  this  psalm,  at 
least,  when  he  meditated  it;  yet  even  then  his  meditation 
of  God  was  sweet.  I.  He  complains  of  the  malice  of  his 
enemies,  and  begs  mercy  for  himself,  and  justice  against 
them,  V.  1,2,  5.  .7.  H.  He  confides  in  God,  being  as- 
sured that  he  took  his  part,  comforting  himself  with  this, 
that  therefore  he  was  safe,  and  should  be  victorious,  and 
that,  while  he  lived,  he  should  praise  God,  v.  3,  4,  8.  .13. 
How  pleasantly  may  a  good  Christian,  in  singing  this 
psalm,  rejoice  m  God,  and  praise  him  for  what  he  will 
do,  as  well  as  for  what  he  has  done. 

To  the  chief  musician  upon  Jonath-elem-rechokim, 
Michtam  of  David,  ivhen  the  Philistines  took 
him  in  Gath. 

1.  TOE  merciful  unto  me, O  God;  for  man 
Jj  would  swallow  me  up :  he  fight- 
ing daily  oppresseth  me.  2.  Mine  enemies 
would  daily  swallow  me  up :  for  they  he 
many  that  fight  against  me,  O  thou  Most 
High.  3.  What  time  I  am  afraid  1  will 
tmst  in  thee.  4.  In  God  I  will  praise  his 
word  ;  in  God  I  have  put  my  trust :  1  will 
not  fear  what  flesh  can  do  unto  me.  5. 
Every  day  they  wrest  my  words :  all  their 
thoughts  are  against  me  for  evil.  6.  They 
gather  themselves  together,  they  hide  them- 
selves, they  mark  my  steps,  when  they  wait 
for  my  soul.  7.  Shall  they  escape  by  ini- 
quity? in  thine  anger  cast  down  the  people, 
OGod. 

David,  in  this  psalm,  bv  his  faith  throws  himself 
into  the  hands  of  God,  tnen  when  he  had  by  his 
fear  and  f(;lly  thrown  himself  into  the  hands  of  the 
Philistines;  it  was  when  the-y  took  him  in  Gath, 
whither  he  fled  for  fear  of  Saul,  forgetting  the 
quarrel  they  had  with  him  for  killing  Goliath;  but 
they  soon  put  him  in  mind  of  it,  1  Sam.  xxi.  10,  11. 
Upon  that  occasion  he  changed  his  behaviour,  but 
with  so  little  ruffle  to  his  temper,  that  then  he 
penned  both  this  psalm  and  the  34th.  This  is  called 
Michtam — A  golden  psalm.  So  some  other  psalms 
are  entitled,  but  this  has  something  peculiar  in  the 
title;  it  is  upon  Jonath-elem-rechokim,  which  signi- 
fies. The  silent  dove  afar  off.  Some  apply  that  to 
David  himself,  who  wished  for  the  wings  of  a  dove 
on  which  to  fly  away.  He  was  innocent  and  inof- 
fensive, mild  and  patient,  as  a  dove,  was  at  this  time 
dri\  en  from  his  nest,  from  the  sanctuaiy,  (Ixxxiv.  3.) 
was  forced  to  wander  afar  off,  to  seek  for  shelter  in 
distant  countries,  there  he  was  like  the  doves  of  tht 
vallies,  mourning  and  melancholy;  but  silent,  neither 
murmuring  against  God,  nor  railing  at  the  instru- 
ments of  his  trouble;  herein  a  type  of  Christ,  who 
was  as  a  sheep,  dumb  before  the  shearers,  and  a 


PSALMS,  LVl. 


36.? 


pattern  to  Chi'istians,  who,  wherever  they  are,  and 
whatever  injuries  are  done  them,  ought  to  be  as 
silent  doves. 

In  this  former  part  of  the  psalm, 

I.  He  complains  to  God  ot  the  malice  and  wick- 
edness of  his  enemies,  to  show  what  reason  he  had 
to  fear  them,  and  what  cause,  what  need,  there  was, 
that  God  should  appear  against  them;  (y.  1.)  Be 
merciful  unto  me,  0  God.  That  petition  includes 
all  the  good  we  come  to  the  throne  of  grace  for;  if 
we  obtain  mercy  there,  we  obtain  all  we  can  desire; 
and  need  no  more  to  make  us  happy.  It  implies 
likewise  our  best  plea,  not  our  merit,  but  God's 
mercy,  his  free  rich  mercy.  He  prays  he  might 
find  mercy  with  God,  for  with  men  he  could  find  no 
mercy.  When  he  fled  from  the  cruel  hands  of 
Saul,  he  fell  ijito  the  cruel  hands  of  the  Philistines; 
"  Lord,"  (says  he,)  "  be  thou  merciful  to  me  now, 
or  I  am  undone."  The  mercy  of  God  is  what  we 
may  flee  to,  and  trust  to,  and  in' faith  pray  for,  when 
we  are  surrounded  on  all  sides  with  difficulties  and 
dangers.     He  complains, 

1.  That  his  enemies  were  very  numerous;  (v.  2. ) 
"  T/iey  be  many  that  fight  against  me,  and  think  to 
overpower  me  with  numbers;  take  notice  of  this, 
O  thou  most  High,  and  make  it  to  appear  that, 
wherein  they  deal  proudly,  thou  art  above  them. " 
It  is  a  point  of  honour  to  come  into  the  help  of  one 
against  many.  And  if  God  be  on  our  side,  how 
many  soever  they  are  that  fight  against  us,  we  may, 
upon  good  grounds,  boast,  that  there  are  more  with 
us;  for  (as  that  great  general  said)  "  How  many  do 
we  reckon  him  for?" 

2.  That  they  were  very  barbarous;  they  would 
sivalloiv  him  up,  (v.  1.)  and  again,  v.  2.  They 
sought  to  devour  him;  no  less  would  sem^e,  they 
came  upon  him  with  the  utmost  fury,  like  beasts  of 
prey,  to  eat  up  his  flesh,  xxvii.  2.  Man  would 
swallow  him  up,  those  of  his  own  kind,  from  whom 
he  might  have  expected  humanity.  The  ravenous 
beasts  prey  not  upon  those  of  their  own  species;  yet 
a  bad  man  would  devour  a  good  man,  if  he  could. 
"  They  are  men,  weak  and  frail;  make  them  to 
know  that  they  are  so,"  ix.  20. 

3.  That  they  were  very  unanimous;  {v.  6.)  They 
gather  themselves  together;  though  they  were  many, 
and  of  different  interests  among  themselves,  yet  they 
united  and  combined  against  David,  as  Herod  and 
Pilate  against  the  Son  of  David. 

4.  That  they  were  very  powerful;  quite  too  hard 
for  him,  if  God  did  not  help  him;  "  They  fight 
against  me;  (v.  2.)  They  ofi/iress  me;  (y.  1.)  I 
am  almost  overcome  and  borne  down  by  them,  and 
reduced  to  the  last  extremity." 

5.  That  they  were  very  sxibtle  and  crafty;  (y.  6.) 
"  They  hide  themselves;  they  industriously  cover 
their  designs,  that  they  may  the  more  effectually 
prosecute  and  pursue  them.  They  hide  themselves 
as  a  lion  in  his  den,  that  they  mav  mark  my  steps; 
they  observe  every  thing  I  say  and  do,  with  a  criti- 
(-al  eye,  that  they  may  have  something  to  accuse  me 
«^f  »    Thus  Christ's  enemies  watched  him,   Luke 


of. 


XX.  20.  Or,  "They  have  an  eye  upon  all  my  mo- 
tions, that  they  may  gain  an  opportunity  to  do  me  a 
mischief,  and  may  lay  their  snares  for  me." 

6.  That  they  were  veiy  spiteful  and  malicious; 
thev  put  invidious  constructions  upon  every  thing  he 
said,  though  ever  so  honestly  meant,  and  prudently 
expressed;  (x^.  5.)  "They 'wrest  my  words,  put 
them  upon  the  rack,  to  extort  that  out  of  them 
which  was  never  in  them;"  and  so  they  made  him 
an  offender  for  a  word,  (Isa.  xxix.  21.)  misrepre- 
senting it  to  Saul,  and  aggravating  it,  to  incense  him 
yet  more  against  him.  They  made  it  their  whole 
business  to  ruin  David,  all' their  thoughts  were 
against  him  for  evil,  which  put  evil  interpretations 
UDon  all  his  words. 


7.  That  they  were  very  restless  and  imwearied 
they  continually  waited  for  his  soul,  it  was  the  life, 
the  precious  lite,  they  hunted  for;  it  was  his  death 
they  longed  for,  v.  6.  They  fought  daily  against 
him,  {-u.  1.)  and  would  daQy  swallow  him  up,  (x-.  2.) 
and  every  day  they  wrested  his  words,  v.  5.  Then- 
malice  would  not  admit  the  least  cessation  of  arms, 
or  the  acts  of  hostility,  but  they  were  continually 
pushing  at  him.  Such  as  this,  is  the  enmity  of  Satan 
and  his  agents  against  the  kingdom  of  Christ  and  the 
interests  of  his  holy  religion,  which  if  we  cordially 
espouse,  we  must  not  think  it  strange  to  meet  with 
such  treatment  as  this,  as  though  some  strange  thing 
happened  to  us.  Our  betters  have  been  thus  used; 
so  persecuted  they  the  prophets. 

II.  He  encourages  himself  in  God,  and  in  his  pro- 
mises, power,  and  providence,  v.  3,  4.  In  the  midst 
of  his  complaints,  and  before  he  has  said  what  he 
has  to  say  of  his  enemies,  he  triumphs  in  the  divine 
protection.  1.  He  resolves  to  make  God  his  Confi- 
dence, then  when  dangers  were  most  threatening, 
and  all  other  confidences  failed;  "What  time  lam 
afraid,  in  the  day  of  my  fear,  when  I  am  most  ter- 
rified from  without,  and  most  timorous  within,  then 
/  will  trust  in  thee,  and  thereby  my  fears  shall  be 
silenced.  Note,  There  are  some  times  which  are, 
in  a  special  manner,  times  of  fear  with  God's  people; 
in  these  times,  it  is  their  duty  and  interest  to  trust  in 
God  as  their  God,  and  to  know  whom  they  have 
trusted.  This  will  fix  the  heart,  and  keep  it  in 
peace.  2.  He  resolves  to  make  God's  promises  the 
matter  of  his  praises,  and  so  we  have  reason  to  make 
them;  {-v.  4.)  "In  God  I  will  praise,  not  only  his 
work  which  he  has  done,  but  his  word  which  he  has 
spoken;  I  will  give  him  thanks  for  a  promise,  though 
not  yet  perfoi-med;  in  God,  in  his  strength,  and  by 
his  assistance,  I  will  both  gloiy  in  his  word,  and  give 
him  the  glory  of  it. "  Some  understand,  by  his  word, 
his  providences,  every  event  tliat  he  orders  and  ap- 
points; "When  I  speak  Avell  cf  God,  with  him  I 
will  speak  well  of  every  thing  that  he  does."  3. 
Thus  supported,  he  will  bid  defiance  to  all  adverse 
powers;  "  When  in  God  I  have  put  ?ny  trust,  I  am 
safe,  I  am  easy,  and  I  will  not  fear  whatfiesh  can 
do  unto  me;  it  is  but  flesh,  and  cannot  do  much; 
nay,  it  can  do  nothing  but  by  divine  permission. ' 
As  we  must  not  trust  to  an  aiTn  gf  flesh,  when  it  is 
engaged  for  us,  so  we  must  not  be  afraid  of  an  ann 
of  flesh  when  it  is  stretched  out  against  us. 

III.  He  foresees,  and  foretells^  the  fidl  of  those 
that  fought  against  him,  and  of  all  others  that  think 
to  establish  themselves  in  and  by  any  wicked  prac- 
tices; {v.  7.)  Shall  they  escape  by  iniquity?  They 
hope  to  escape  God's  judgments,  as  they  escape 
men's,  by  violence  and  fraud,  and  the  arts' of  injus- 
tice and  treachery ;  but  shall  they  escape  ?  No,  they 
certainly  shall  not;  the  sin  of  sinners  will  never  be 
their  security,  nor  will  either  their  impudence  or 
their  hypocrisy  bring  them  off"  at  God's  bar;  God 
will,  in  his  anger,  cast  down,  and  cast  out,  such 
people,  Rom.  ii.  3.  None  are  raised  so  high,  or  set- 
tled so  firmly,  but  that  the  justice  of  God  can  bring 
them  doAvn,  both  from  their  dignities,  and  from  their 
confidences;  Who  knows  the  power  of  God's  anger; 
how  high  it  can  reach,  and  how  forcibly  it  can 
strike? 

8.  Thou  tellest  my  wanderings :  put  thou 
my  tears  into  thy  bottle  :  are  they  not  in  ihy 
book  ?  9.  When  I  cry  unto  thee,  then  shall 
mine  enemies  turn  back  :  this  I  know  ;  for 
God  is  for  me.  1 0.  In  God  I  will  praiSe  his 
word  ;  in  the  Lord  will  I  praise  his  \\  ord. 
11.  In  God  have  T  put  my  trust:  I  will 
not  be  afraid  what  man  ran  do  unto  rae 


S64 


PSALMS,  LVl. 


1 2.  Thy  vows  are  upon  rae,  O  God :  I  will  i 
render  praises  unto  thee.     1 3.  For  thou  hast  | 
delivered  my  soul  from  death ;  wilt  not  thou 
deliver  my  feet  from  falling,  that  I  may  walk 
before  God  in  the  light  of  the  living  ? 

Several  things  David  here  comforts  himself  with, 
in  the  day  of  his  distress  and  fear. 

I.  That  God  took  particular  notice  of  all  his 
grievances  and  all  his  griefs,  v.  8.  1.  Of  all  the  in- 
conveniencies  of  his  state;  77^0^  tellest  mywander- 
ings,  my  Jiittings,  so  the  old  translation.  David  was 
now  but  a  young  man,  (under  thirty,)  and  yet  he 
had  had  many  removes,  from  his  father's  house  to 
the  court,  thence  to  the  camp,  and  now  driven  out 
to  sojourn  where  he  could  find  a  place,  but  not  al- 
lowed to  rest  any  where;  hunted  like  a  partridge 
upon  the  mountains;  continual  terrors  and  toils  at- 
tended him;  but  this  comforted  him,  that  God  kept 
a  particular  account  of  all  his  motions,  and  num- 
bered all  the  weary  steps  he  took,  by  night  oi-  by 
day.  Note,  God  takes  cognizance  of  all  the  afflic- 
tions of  his  people;  and  he  does  not  cast  out  from  his 
care  and  love  those  whom  men  have  cast  out  from 
their  acquaintance  and  converse.  2.  Of  all  the  im- 
pressions thus  made  upon  his  spirit.  When  he  was 
wandering,  he  was  often  weeping;  and  therefore 
prays,  "Put  thou  my  tears  into  thy  bottle,  to  be 
preserved  and  looked  upon;  nay,  I  know  they  are 
m  thy  book,  the  book  of  thy  rcmembvcmce."  God 
has  a  bottle  and  a  book  for  his  people's  tears,  both 
those  for  their  sins,  and  those  for  their  afflictions. 
This  intimates,  (1.)  That  he  observes  them  with 
compassion  and  tender  concern;  he  is  afflicted  in 
their  afflictions,  and  knows  their  souls  in  adversity. 
As  the  blood  of  his  sauits,  and  their  deaths,  are  pre- 
cious in  the  sight  of  the  Lord,  so  are  their  tears,  not 
one  of  them  shall  fall  to  the  ground.  J  have  seen 
thy  tears,  2  Kings  xx.  5.  /  have  heard  E/ihrairn 
bemoaning  himself,  Jer.  xxxi.  18.  (2.)  That  he 
will  remi'mber  them,  and  review  them,  as  we  do  the 
accounts  we  have  booked.  Paul  was  mindful  of 
Timothy's  tears,  (2  Tim.  i.  4.)  and  God  will  not 
forget  the  sorrows  of  his  people.  The  tears  of  Ciod's 
persecuted  people  are  bottled  uj),  and  sealed  among 
God's  treasures;  and  when  these  books  come  to  be 
opened,  they  will  be  found  vials  of  wrath  which  will 
be  poured  out  upon  their  persecutors,  whom  God 
will  surely  reckou  with  for  all  the  tears  they  have 
forced  from  his  people's  eyes;  and  they  will  be 
breasts  of  consolation  to  God's  m  uvners,  whose 
sackcloth  will  be  turned  into  garments  of  praise; 
God  will  comfort  his  people  acccrchng  to  the  time 
wherein  he  has  afflicted  them,  and  give  to  th.m  to 
reap  in  joy,  who  sowed  in  tears.  What  w..s  sown  a 
tear,  will  come  up  a  pearl. 

II.  That  his  prayers  would  be  powerful  fcr  the 
defeat  and  discomfiture  of  his  enemies,  as  well  ;'S  for 
his  own  support  and  encouragement;  {v.  9.)  "IVhen 
I  cry  unto  thee,  then  shall  my  enemies  turn  back;  I 
need  no  other  weapons  than  i)rayers  and  te;:rs;  this 
I  knoiu,for  God  is  for  me,  to  Jplead  my  cause,  to 
protect  and  deliver  me;  and  if  God  be  for  me,  who 
can  be  against  me  so  as  to  prevail  ?"  The  s  lints  have 
God  for  them;  they  may  know  it;  and  to  him  they 
must  cry  when  they  are  surrounded  with  enemies; 
which,  if  they  do  in  faith,  tliey  shall  find  a  <li\ine 
power  exerted  and  engaged  for  tliem ;  their  enemies 
shall  be  made  to  turn  liack;  their  spiritual  enemies, 
against  whom  we  fight  best  upon  our  knees,  Eph. 
vi.  18. 

III.  That  his  faith  in  God  would  set  him  above 
tlie  fear  of  man,  v.  10,  11.  Here  he  rt  peats,  with  a 
strone;  pathos,  what  he  had  said;  (t.  4.)  "In  God 
loill  I  fjraise  his  nvord;  I  will  F.rmh  depend  u])on 
the  promise,  for  the  sake  of  him  that  m.ide  it,  who 


is  true  and  faithful,  and  has  wisdom,  power,  and 
goodness,  enough  to  make  it  good."  When  we  give 
credit  to  a  man's  bill,  we  honour  him  that  drew  it; 
s  )  wlien  we  do,  and  suffer,  for  God,  in  a  dependence 
upon  his  promise,  not  staggering  at  it,  we  give  glory 
to  God,  we  praise  his  word,  and  so  give  praise  to 
him.  Having  thus  put  his  tnist  in  God,  he  looks 
with  a  holy  contempt  upon  the  threatening  power 
of  man;  "In  God  have  I  put  my  trust,  and  in  him 
only,  and  therefore  Iivill  ?20t  be  afraid  what  man 
can  do  unto  me,  though  I  know  very  well  what  he 
would  do  if  he  could,"  v.  11.  This  triumphant 
word,  so  expressive  of  a  holy  magnanimity,  the 
apostle  puts  into  the  mouth  of  every  true  believer, 
whom  he  makes  a  Christian  hero,  Heb.  xiii.  6.  We 
may  each  of  us  boldlv  say,  The  Lord  is  my  Helper, 
and  then  /  will  not  far  what  man  shall  do  unto  me; 
for  he  has  no  power  but  what  he  has  given  him  from 
above. 

IV.  That  he  was  in  bonds  to  God;  {v.  12.)  "  Thy 
vows  are  upon  me,  O  God;  not  upon  me  as  a  bur- 
tlien  wliich  I  am  loaded  with,  but  as  a  badge  which 
I  glory  in,  as  that  by  which  I  am  known  to  be  thy 
menial  servant;  not  upon  me  as  fetters  that  hamper 
me,  (such  are  superstitious  vows,)  but  upon  me  as  a 
bridle  that  restrains  me  from  what  would  be  hurtful 
t,T  me,  and  directs  me  in  the  way  of  my  duty.  Thy 
vows  are  upon  me,  the  vows  I  have  made  to  thee, 
to  which  thou  art  not  only  a  Witness,  but  a  Party, 
and  which  thou  hast  commanded  and  encouraged 
me  to  make. "  It  is  probable  that  he  means  espe- 
cially those  vows  which  he  had  made  to  God  in  the 
day  of  his  trouble  and  distress,  which  he  would 
retain  the  remembrance  of,  and  acknowledge  the 
obligations  of,  when  his  fright  was  over.  Note,  It 
ought  to  be  the  matter  of  our  consideration  and  joy, 
that  the  vows  of  God  are  upon  us;  our  baptismal 
vows,  renewed  at  the  Lord's  table,  our  occasional 
vows  under  convictions,  under  cori'ections,  by  thtse 
we  are  bound  to  li\  e  to  God. 

V.  That  he  sliould  still  have  more  and  more  oc- 
casion to  praise  him;  I  will  render  praises  unto  thee. 
This  is  part  of  the  perfoiTnance  of  his  vows;  for  vows 
of  thankfulness  properly  accompany  prayers  for 
mei'cy,  and,  when  the  mercy  is  received,  must  be 
made  good.  When  we  study  what  we  shall  render, 
this  is  the  least  we  can  resolve  upon,  to  render 
praises  to  God.  Poor  returns  for  rich  receivings! 
Two  things  he  will  praise  God  for; 

1.  For  what  he  had  done  for  him;  {y.  13.)  "  Thou 
hast  delivered  my  soul,  my  life,  from  deatli,  which 
was  just  ready  to  seize  me. ''  If  God  have  delivered 
us  from  sin,  either  from  the  commission  of  it  by 
preventing  grace,  or  from  the  punisliment  of  it  by 
p  irdoning  mercy,  we  have  reason  to  own  that  lie  has 
thereby  delivered  our  scnils  from  death,  which  is  the 
wages  of  sin.  If  we,  who  were  by  nature  dead  in 
sin,  are  cjuickened  together  with  Christ,  and  are 
made  spivituall)'  alive,  we  have  reason  to  own  that 
God  has  delivered  our  souls  from  death. 

2.  For  what  he  would  do  for  him;-"  Thou  hast 
delivered  my  soul  from  death,  and  so  hast  given  me 
a  new  life,  and  thcTeby  liast  given  me  an  earnest  vt 
further  mercy,  that  tlu  u  wilt  deliver  my  feet  from 
falling:  thou  hast  dene  the  greater,  and  therefore 
them  wilt  do  the  lesser;  thuu  hast  begun  a  good 
work,  and  tlierefore  thou  wilt  carry  it  on,  and  per- 
fect it."  Tliis  may  be  taken  either  as  the  matter 
of  his  prayer,  ])leading  his  experience,  or  as  the 
matter  of  his  praise,  raising  his  ex])ectations;  and 
those  tliat  know  how  to  j^raise  in  faith,  will  give  God 
thanks  for  mercies  in  promise  and  prospect,  as  well 
as  in  possession.  See  liere,  (1. )  W'hat  David  hopes 
for,  that  God  would  deliver  his  feet  from  falhng 
eitlier  into  sin,  which  would  wound  his  conscience, 
or  into  the  ajipearance  of  sin,  from  which  his  enemies 
would   take  occasion  to  wound    his  good    name 


PSALMS,  LVn. 


36. "> 


Those  that  think  they  stand  must  take  heed  lest 
they  fall,  because  the  best  stand  no  longer  than  Ood 
is  pleased  to  uphold  them.  We  are  weak,  our  way 
is  slippery,  many  stumbling-blocks  are  in  it,  our 
spiritual  enemies  are  industrious  to  thrust  us  down, 
and  therefore  we  are  concerned  by  faith  and  prayer 
to  commit  ourselves  to  his  care,  who  keeps  the  feet 
of  his  saints.  (2.)  What  he  builds  this  hope  upon; 
"  Thou  hast  delivered  my  soul  from  death,  and 
therein  hast  magnified  thy  power  and  goodness,  and 
put  me  into  a  capacity  of  receiving  further  mercy 
from  thee;  and  now  wilt  thou  not  secure  and  crown 
thy  own  work?"  God  never  brought  his  people  out 
of  Egypt,  to  slay  them  in  the  wilderness.  He  that 
in  conversion  delivers  the  soul  from  so  great  a  death 
as  sin  is,  will  not  fail  to  preserve  it  to  his  heavenly 
kingdom.  (3.)  What  he  desig-ns  in  these  hopes; 
that  I  may  walk  before  God,  in  the  light  of  the  liv- 
ing, that  is,  [1.]  "That  I  may  get  to  heaven,  the 
only  land  of  light  and  life;  for  in  thi^  world  darkness 
and  death  reign."  [2.]  "  That  I  may  do  my  duty, 
while  this  life  lasts.  Note,  This  we  should  aim  at 
in  all  our  desires  and  expectations  of  deliverance 
both  from  sin  and  trouble,  that  we  may  do  God  so 
much  the  better  service;  that,  being  delivered  out 
of  the  hands  of  our  enemies,  nve  may  serve  him  with- 
out fear. 

PSALM  LVIL 

This  psalm  is  very  like  that  which  goes  next  before  it ;  it 
was  penned  upon  a  like  occasion,  when  David  was  both 
in  danger  of  trouble,  and  in  temptation  to  sin  ;  it  begins 
as  that  did,  Be  merciful  to  me ;  the  method  also  is  the 
same;  1.  He  begins  with  prayer  and  complaint,  yet  not 
without  some  assurance  of  speeding  in  liis  request,  vi 
1..6.  II.  He  concludes  with  joy  and  praise,  v.  7. .  II. 
So  that  hence  we  may  take  direction  and  encourage- 
ment, both  in  our  supplications,  and  in  our  thanksgivings, 
and  may  offer  both  to  God  in  singing  this  psalm. 

To  the   chief  musician,  Al-taschith,  Michtam   of 
David,  when  he Jied  from  Saul  in  the  cave. 

1.  13  E  merciful  unto  me,  O  God,  be  mer- 
Jj  ciful  unto  me :  for  my  soul  trusteth 
in  thee :  yea,  in  the  shadow  of  thy  wings 
will  1  nrake  my  refuge,  until  these  calamities 
be  overpast.  2.  I  will  ciy  unto  God  most 
high ;  unto  God  that  performeth  all  things 
for  me.  3.  He  shall  send  from  heaven, 
and  save  me  from  the  reproach  of  him  that 
would  swallow  me  up.  Selah.  God  shall 
send  forth  his  mercy  and  his  truth.  4.  My 
soul  is  among  lions ;  and  I  lie  even  among 
them  that  are  set  on  fire,  even  the  sons  of 
men,  whose  teeth  are  spears  and  arrows, 
and  their  tongue  a  sharp  sword.  5.  Be  thou 
exalted,  O  God,  above  the  heavens ;  let  thy 
glory  be  above  all  the  earth.  6.  They  have 
prepared  a  net  for  my  steps ;  my  soul  is 
bowed  down :  they  have  digged  a  pit  before 
me,  into  the  midst  whereof  they  are  fallen 
themselves.     Selah. 

The  title  of  this  psalm  has  one  word  new  in  it, 
4.1-taschith — Destroy  not.  Some  make  it  to  be  only 
some  known  tune  to  which  this  psalm  was  set,  others 
apply  it  to  the  occasion  and  matter  of  the  psalm; 
Destroy  not;  that  is,  David  would  not  let  Saul  be 
destroyed,  when  now  in  the  cave  there  was  a  fair 
opportunity  of  doing  it,  and  his  servants  would  fain 
have  done  it;  No,  says  David,  destroy  him  not, 
1  Sam.  xxiv.  4,  6.  Or  rather,  God  would  not  let 
David  be  destroyed  by  S  uil ;  he  suffered  him  to  per- 


secute David,  but  st'll  under  this  limitation.  Destroy 
him  not;  as  he  permitted  Sati:n  to  i'fflict  Jf  b,  Qyily 
save  his  life.  Duvid  must  net  be  destroyed,  for  a 
blessing  is  in  him,  (Isa.  Ixv.  8.)  even  Christ,  the 
Best  of  blessings.  W'hen  David  was  in  the  cave,  in 
imminent  peril,  he  ht  re  tells  us  what  were  the  work- 
ings of  his  heart  toward  God;  ind  happy  they  that 
have  such  gof)d  thoughts  ;is  these  in  their  minds, 
when  they  are  in  danger! 

I.  He  supports  himself  with  faith  and  hope  in 
God,  and  prayer  to  him,  v.  1,  2.  Seeing  himself 
surrounded  with  enemies,  he  looks  up  to  God  with 
that  suitable  prayer.  Be  merciful  to  me,  0  Lord; 
which  he  again  repeats,  and  it  is  no  vain  repetition; 
Be  merciful  unto  me.  It  was  the  publican's  prayer, 
Luke  xviii.  13.  It  is  pity  that  any  shruld  use  it 
slightly  and  profane  ly,  should  cry,  God  be  merciful 
to  us,  or.  Lord,  have  mercy  upon  us,  when  they 
mean  only  to  express  their  wonder,  or  surprise,  or 
vexation,  but  God  and  his  mercy  are  not  in  all  their 
thoughts.  It  is  with  much  devout  affection  that 
David  here  prays,  "  Be  merciful  tin  to  me,  0  Lord; 
look  with  compassion  upon  me,  and  in  thy  love  and 
pity  ^redeem  me. "  To  recommend  himself  to  God's 
mercy,  he  here  professes, 

1.  That  all  his  dependence  is  upon  Gcd;  My  soul 
trusteth  in  thee,  v.  1.  He  did  not  only  profess  to 
trust  in  God,  but  his  soul  did  indeed  rely  on  God 
only,  with  a  sincere  devotion  and  self-dedicatirn, 
anel  an  entire  complacency  and  satisfaction.  He 
goes  to  God,  and,  at  the  fejotstool  of  the  thrrne  of 
his  grace,  humbly  professes  his  confidence  in  him; 
In  the  shadow  of  thy  wings  will  1 7nake  my  refuge, 
as  the  cliickens  take  shelter  under  the  wings  (  f  the 
hen,  when  the  Ijirds  of  prey  are  ready  to  strike  at 
them,. until  these  calamities  be  over-past.  (1.)  He 
was  confident  his  troubles  would  end  well,  in  due 
time;  these  calamities  will  be  over-past;  the  storm 
will  blow  over,  .A^on  si  male  -mine  et  olim  sic  erit — 
Though  now  distressed,  J  shall  not  always  be.  Our 
Lord  Jesus  comforted  himself  with  this,  in  his  suf- 
ferings, (Luke  xxii.  37.)  The  things  concerning 
me  have  an  end.  (2.)  He  was  very  easy  under  the 
divine  protection,  in  the  mean  time.  [1.]  He  com- 
forted himself  in  the  goodness  of  God's  nature,  by 
which  he  is  inclined  to  succour  and  protect  his  peo- 
ple, as  the  hen  is  by  instinct  to  shelter  her  young 
ones.  God  comes  upon  the  wing  to  the  help  of  his 
people,  which  denrtes  a  speedy  deliverance;  (xviii. 
10.)  and  he  takes  them  under  his  wing,  which  de- 
notes warmth  and  refreshment,  even  when  the  ca- 
lamities are  upon  them;  see  Matth.  xxiii.  37.  [2.] 
In  the  promise  of  his  word,  and  the  covenant  of"  his 
grace;  for  it  may  refer  to  the  out-stretched  wings 
of  the  cherubims,  between  which  God  is  said  to 
dwell,  (Ixxx.  1.)  and  whence  he  gave  his  oracles. 
"To  God,  as  the  God  of  grace,  will  I  fly,  and  his 
promise  shall  be  my  refuge,  ancl  a  sure  passport  it 
will  be  through  all  these  dangers."  God,  by  his 
promise,  offers  himself  to  us,  to  be  trusted;  we  hv 
our  faith  must  accept  of  him,  and  put  our  tiiist  in  him. 

2.  That  all  his  desire  is  toward  God;  (v.  2.)  "7 
will  cry  unto  God  most  high,  for  succour  and  relief; 
to  him  that  is  most  high  will  I  lift  up  my  soul,  ?nd 
pray  earnestly,  even  unto  God  that  performs  all 
things  for  me."  Note,  (1.)  In  every  thing  that  be- 
falls us,  we  ought  to  see,  and  own,  the  hand  of  God; 
whatever  is  done,  is  of  his  performing,  in  it  his 
counsel  is  accomplished,  and  the  scripture  is  fulfill- 
ed. (2.)  Whatever  God  performs  concerning  his 
people,  it  will  appear,  in  the  issue,  to  have  l^een 
performed  for  them,  and  for  their  benefit.  Though 
God  be  high,  most  high,  yet  he  condescends  so  low, 
as  to  take  care  that  all  things  be  made  to  work  for 
good  to  them.  (3.)  This  is  a  good  reason  why  we 
should,  in  all  our  straits  and  difficulties,  cry  unto 
him;  not  only  pray,  but  pray  earnestly. 


366 


FSALiMS,  LVII. 


3.  That  all  his  expectation  is  from  God;  {v.  3.) 
He  shall  send  from  heaven,  and  save  me.  They 
that  make  God  their  only  Refuge,  and  fly  to  liim  by 
faith  and  prayer,  may  be  sure  of  salvation,  in  his 
way  and  time.  Obsei-ve  here,  (1. )  Whence  he  ex- 
pects the  salvation;  from  htaven.  Look  which  way 
he  will,  on  this  earth,  refuge  fails,  no  help  appears: 
but  he  looks  for  it  from  heaven;  they  that  lift  up 
their  hearts  to  things  above,  may  from  thence  ex- 
pect all  good.  (2. )  What  the  salvation  is  that  he 
expects;  he  trusts  that  God  will  save  him  from  the 
reproach  of  those  that  xvould  sivallow  him  up,  that 
aimed  to  ruin  him,  and,  in  the  mean  time,  did  all 
they  could  to  vex  him.  Some  read  it.  He  shall  send 
from  heaven,  and  save  me,  for  he  has  put  to  shame 
him  that  would  swallow  me  up;  he  has  disappoint- 
ed their  designs  against  me  liitherto,  and  therefore 
he  will  perfect  my  deliverance.  (3.)  What  he 
will  ascribe  his  salvation  to;  God  shall  send  forth 
his  mercy  and  truth.  God  is  good  in  himself,  and 
faithful  to  every  word  that  he  has  spoken,  and  so 
he  makes  it  appear  wlien  he  works  deliverance  for 
his  people.  We  need  no  more  tn  make  us  happy, 
than  to  have  the  benefit  of  the  mercy  and  truth  of 
God,  XXV.  10. 

II.  He  represents  the  power  and  malice  of  his 
enemies;  (x'.  4.)  My  soul  is  amorig  lions;  so  fierce 
and  furious  was  Saul,  and  those  al)out  him,  against 
David,  that  he  might  have  been  as  safe  in  a  den  of 
lions,  as  among  such  men,  who  were  continually 
roaring  against  him,  and  ready  to  make  a  prey  of 
him.  They  are  set  on  fire,  and  breathe  nothing  but 
flame;  they  set  on  fire  the  course  of  nature,  infla- 
ming one  another  agiinst  David,  and  they  were 
themselves  set  on  fire  of  hell.  Jam.  iii.  6.  They  were 
sons  of  men,  from  wliom  one  might  liave  expected 
something  of  the  reason  and  comp  ission  of  a  man; 
but  they  were  beasts  of  prey  in  the  shape  of  men ; 
their  teeth,  which  they  g-nashed  upon  him,  and 
with  which  they  hoped  to  tear  liim  to  pieces,  and 
to  eat  liim  up,  were  spears  and  arrows  fitted  for 
mischiefs  and  murders;  :ind  their  tongue,  with 
which  they  cursed  him,  :md  woundt-d  his  repu- 
tation, was  as  a  sharp  sivord  to  cut  and  kill;  see 
xlii.  10.  A  s])iteful  tongue  is  a  d  ingcrc/Us  wea- 
pon, wherewith  Satin's  instruments  fi2;ht  against 
God's  people.  He  dcscribi-s  their  malicious  pro- 
jects against  him,  (t'.  6.)  and  shows  tlie  issue  of 
them;  "  They  have  prefiared  a  net  for  my  steps,  in 
which  to  tike  me,  that  I  might  not  again  escape  out 
of  their  h  aids;  theii  hax^e  digged  a  pit  before  me, 
that  I  might,  ere  I  was  ;iware,  run  headlong  into 
it."  See  the  policies  of  the  church's  enemies;  see 
the  pains  thev  take  to  do  m'schief.  But  let  us  see 
what  comes  of  it.  1.  It  is  indeed  some  disturbance 
to  David;  My  soul  is  bowed  down.  It  made  him 
droop,  and  liang  Wv.^  head,  to  think  that  there  should 
be  those  that  bore  him  so  murh  ill-will.  But,  2. 
It  was  destruction  to  thenis  Ives;  they  disrged  a  pit 
for  David,  into  the  midst  whereof  they  are  fallen. 
The  mischief  they  d('si>rn"d  agaiiist  D  ivid,  i-etum- 
ed  upon  themselves,  and  thev  were  embarrassed  in 
their  coimsels;  then  when  S  \\\\  was  pursuing  David, 
the  Pliilistines  were  invading  him;  nay,  in  the  cave, 
when  Saul  thought  David  shnnldfall  into  his  hands, 
he  fell  into  the  hands  of  David,  and  lay  at  his  mercy. 

III.  He  pravs  to  God  to  glirify  himself  aiid 
his  own  great  name;  {v.  5.)  "Whatever  comes 
of  me  and  my  interest,  he  thou  exalted,  O  God, 
above  the  heavens,  l)e  thou  praised  bv  the  holv 
angels,  those  glorious  inh-^bitants  of  the  \ipper  world ; 
and  let  thy  glory  be  above,  or  over  all  tlie  earth,  let 
all  the  in1iabit;mts  of  this  earth  be  brought  to  know 
and  praise  thee."  Thus  (iod's  glorv  should  lie 
ii-arcv  nur  hearts,  and  we  should  be  moi-e  concerned 
f'tr  it,  tlian  for  any  particular  intorests  of  our  own. 
\Vh,.'n  David  was  in  the  greatest  distress  and  dis- 


grace, he  did  not  pray,  Lord,  exalt  me,  but.  Lord, 
exalt  thine  own  name.  Thus  the  Son  of  David, 
when  his  soul  was  troubled,  and  he  prayed.  Father, 
save  me  from  this  hour,  immediately  withdrew 
that  petition,  and  presented  this  in  the  room  of  it, 
For  this  cause  came  I  to  this  hour;  Father,  glorify 
thy  name,  John  xii.  27,  28.  Or  it  may  be  taken  iis 
a  plea  to  enforce  his  petition  for  deliverance;  "  Lord, 
send  from  heaven  to  save  me,  and  thereby  thou  wilt 
glorify  thyself  as  the  God  both  of  heaven  and 
earth."  Our  best  encouragement  in  prayer,  is  ta- 
ken from  the  glory  of  God,  and  to  that  therefore, 
more  than  our  own  comfort,  we  should  have  an  eye 
in  all  our  petitions  for  particular  mercies;  for  this  is 
made  the  first  petition  in  the  Lord's  prayer,  as  that 
I  which  regulates  and  directs  all  the  rest.  Father  in 
heaven,  hallowed  be  thy  name. 

7.  My  heart  is  fixed,  O  God,  my  heart  is 
fixed ;  I  will,  sing  and  give  praise.  8. 
Awake  up,  my  glory;  awake  psaltery  and 
haip ;  I  myself  will  awake  early.  9.  I  will 
praise  thee,  O  Lord,  among  the  people ;  I 
will  sing  unto  thee  among  the  nations:  10. 
For  thy  mercy  is  great  unto  the  heavens, 
and  thy  tmth  unto  the  clouds.  1 1 .  Be  thou 
exalted,  OGod,  above  the  heavens:  let  thy 
glory  he  above  all  the  earth. 

How  strangely  is  the  tune  altered  here !  David's 
prayers  and  complaints,  by  the  lively  actings  of 
fajth,  are  here,  all  of  a  sudden,  turned  into  praises 
and  thanksgivings;  his  sackcloth  is  loosed,  he  is 
girded  with  gladness,  and  his  hallelujahs  are  as  fer- 
vent as  his  hosannas.  This  should  make  us  in  love 
with  prayer,  that,  sooner  or  later,  it  will  be  swallow- 
ed up  in  praise.     Observe, 

1.  How  he  prepares  himself  for  the  duty  of 
praise;  {y.  7.)  My  heart  is  fixed,  O  God,  my  heart 
is  fixed.  My  heart  is  erect,  or  lifted  up,  (so  some,) 
which  was  bowed  down,  t.  6.  My  heart  is  fixed, 
(1.)  With  reference  to  God's  providences;  it  is  pre- 
pared for  every  event,  being  stayed  upon  God, 
cxii.  7.  Isa.  xxvi.  3.  My  heart  is  fixed,  and  then 
none  of  these  things  jnove  me.  Acts  xx.  24.  If  by 
the  grace  of  God  we  be  brought  into  this  even  com- 
posed frame  of  spirit,  we  ha\  e  great  reason  to  be 
thankful.  (2.)  With  refei-cnce  to  the  worship  of 
God;  My  heart  is  fixed  to  sing  and  give  praise. 
It  is  implied,  that  the  heart  is  the  main  thing  re- 
quired in  all  acts  of  devotion;  nothing  is  done  to 
pui-pose  in  religion,  further  than  it  is  done  with  the 
heart.  The  heart  must  be  fixed;  fixed  for  the 
duty,  fitted  ^nd  put  in  frame  for  it;  fixed  in  the  duty 
by  a  close  application;  attending  on  the  Lord  with- 
out distraction. 

2.  How  he  excites  himself  to  the  duty  of  praise; 
{y.  8.)  Awake  up,  my  glory — my  tongue;  our 
tongue  is  our  glory,  and  never  more  so  th'an  when  it  is 
employed  in  praising  God;  or,  my  soul,  that  must  be 
first  awakened;  dull  and  sleepy  devotions  will  never 
be  acceptable  to  God;  we  must  stir  up  ourselves, 
and  all  that  is  within  us,  to  praise  God;  with  a  holy 
fire  must  that  sacrifice  be  kindled,  and  ascend  in  a 
holy  flame.  David's  tongue  will  lead,  and  his  psal- 
tery and  harp  will  follow,  in  these  hymns  of  praise. 
/  iny,<ielf  will  awake,  not  only,  "  I  will  not  be  dead, 
and  drinvsv,  and  careless,  in  this  work,"  but,  "I 
will  be  in  tlie  most  livelv  frame,  as  one  newly  awa- 
kened out  of  a  refreshing  sleep."  He  will  awake 
early  to  this  work,  early  in  the  morning,  to  begin 
the  day  with  God;  early  in  the  beginnings  of  amer- 
cy;  when  God  is  coming  towards  us  with  his  f:i- 
vours,  we  must  go  forth  to  meet  liim  with  our 
praises. 


PSALMS,  LVIII. 


367 


3.  How  he  pleases  himself,  and  (as  I  may  say) 
rven  prides  himself,  in  the  work  of  praise;  so  far  is 
he  from  being  ashamed  to  own  his  obligations  to 
God,  and  dependence  upon  him,  that  he  resolves  to 
firaise  him  among  the  peo file,  and  to  sing  unto  him 
among  the  nations,  v.  9.  This  intimates,  (1.)  That 
his  own  heart  was  much  affected  and  enlarged  in 
praising  God;  he  would  even  make  the  earth  ring 
with  his  sacred  songs,  that  all  might  take  notice 
how  much  he  thought  himself  indebted  to  the  good- 
ness of  God.  (2.)  That  he  desired  to  bring  others 
in'to  join  with  him  in  praising  God;  he  will  publish 
God's  praises  among  the  people,  that  the  know- 
ledge and  fear  and  love  of  God  might  be  propagated, 
and  the  ends  of  the  earth  might  see  his  salvation. 
When  David  was  driven  out  into  heathen  lands,  he 
would  not  only  not  worship  their  gods,  but  he 
would  openly  avow  his  veneration  for  the  God  of  Is- 
rael, would  take  his  religion  along  with  him  wher- 
ever he  went,  would  endeavour  to  bring  others  in 
love  with  it,  and  leave  the  sweet  savour  of  it  behind 
him.  David,  in  his  psalms,  which  fill  the  universal 
church,  and  will  to  the  end  of  time,  may  be  said  to 
be  stiW/iraising  God  among  the  fieofile,  and  singing 
to  him  among  the  nations;  for  all  good  people  make 
use  of  his  words  in  praising  God.  Thus  St.  John, 
in  his  writings,  is  said  to pro/ihesy  again  before  many 
fieofiles  and  nations.  Rev.  x.  11. 

4.  How  he  furnishes  himself  with  matter  for 
praise,  v.  10.  That  which  was  the  matter  of  his  | 
hope  and  comfort,  fGod  shall  send  forth  his  mercy 
and  his  truth,  -v.  3.)  is  here  the  matter  of  his 
thanksgiving,  Thy  mercy  is  great  unto  the  heavens, 
great  beyond  conception  and  expression;  and  thy 
truth  unto  the  clouds,  great  beyond  discovery,  for 
what  eye  can  reach  that  which  is  wrapped  up  in  the 
clouds?  God's  mercy  and  truth  reach  to  the  hea- 
vens, for  they  will  bring  all  such  to  heaven  as  lay 
up  their  treasure  in  them,  and  build  their  hopes 
upon  them.  God's  meixy  and  truth  are  praised 
even  to  the  heavens,  that  is,  by  all  the  bright  and 
blessed  inhabitants  of  the  upper  world,  who  are 
continually  exalting  God's  praises  to  the  highest, 
while  David  on  earth  is  endeavouring  to  spread  his 
praises  to  the  furthest,  xk  9. 

5.  How  he  leaves  it  at  last  to  God  to  glorify  his 
own  name;  {v.  11.)  Be  thou  exalted,  O  God.  The 
same  words  which  he  had  used,  {v.  5. )  to  sum  up 
his  prayers  in,  he  here  uses  again,  (and  no  vain  re- 
petition,) to  sum  up  his  praises  in;  "  Lord,  I  desire  to 
exalt  thy  name,  and  that  all  the  creatures  may  exalt 
it;  but  what  can  the  best  of  us  do  towards  it?  Lord, 
take  the  work  into  thine  own  hands;  do  it  thyself,  be 
thou  exalted,  O  God.  In  the  praises  of  the  church 
triumphant,  thou  art  exalted  to  the  he;ivens,  and 
in  the  praises  of  the  church  militant,  thy  glory  is 
throughout  all  the  earth;  Iwt  thou  art  above  all 
the  blessing  and  praise  rf  both,  (Nch.  ix.  5.)  and 
therefore,  Lord,  exalt  thyself  above  the  heavens, 
and  above  all  the  earth:  Father,  glorify  thine  own 
name:   Thou  hast  glori^ed  it,  glorify  it  yet  agaiji." 

PSALM  LVIIL 

It  is  the  probable  conjcclure  of  some,  (  \myraldiis  particu- 
larly,) that  beTore  Saul  beiran  to  persecute  David  by 
force  of  arms,  and  raised  the  militia  to  seize  him,  he 
formed  a  process  ajxainst  him  by  course  of  law,  upon 
which  he  was  condemned,  unheard,  and  attainted  as  a 
traitor  by  the  g-reat  council,  or  supreme  court  of  judica- 
ture, and  then  proclaimed  qid  caput  geril  lupinum — an 
outlaiued  wolf,  whom  any  man  miffht  kill,  and  no  man 
misrht  protect.  The  elders,  in  order  to  curry  favour 
with  Saul,  havini  passed  this  bill  of  attainder,  it  is  sup- 
posed that  David  penned  this  psalm  on  the  occasion.  I. 
He  describes  their  sin,  and  a'^'irravates  that,  v.  1  .5.  II. 
He  imprecates  and  foretells  their  ruin,  and  the  judg- 
ments -which  ihc  ricrhteous  God  would  brincr  upon  them 
for  their  injustice,  v.  6.  .9.  Which  would  redound,  1. 
To  the  comfort  of  the  saints,  r.  10.     2.  To  the  glorv  of 


God,  V.  II.  Sin  appears  here  both  exceeding  sinful  and 
exceeding  dangerous,  and  God  a  just  Avenger  of  wrong, 
with  which  we  should  be  affected  in  singing  this  psalm. 

To  the  chief  musiciayi,  Al-taschith,  Mitcham  of  Da  ' 
vid. 

1.  X1|0  ye  indeed  speak  righteousness,  O 
mJ  congregation?  do  ye  judge  uprightly 
O  ye  sons  of  men?  2.  Yea,  in  heart  you 
work  wickedness;  you  weigh  the  violence  of 
your  hands  in  the  earth.  3.  The  wicked 
are  estranged  from  the  womb;  they  go 
astray  as  soon  as  they  be  born,  speaking 
lies.  4.  Their  poison  is  like  the  poison  of  a 
serpent;  they  are  like  the  deaf  adder  that 
stoppeth  her  ear;  5.  Which  will  not  heark- 
en to  the  voice  of  charmers,  charming  ne- 
ver so  wisely. 

We  have  reason  to  think  that  this  psalm  refers  to 
the  malice  of  Saul  and  his  janizaries  against  David, 
because  it  bears  the  same  inscription  ( Al-taschith^ 
and  Mitcham  of  David)  with  that  which  goes  be- 
fore and  that  which  follows,  both  which  appear,  by 
the  title,  to  have  been  penned  with  reference  to 
that  persecution  through  which  God  preserved  him, 
(Al-taschith — Destroy  not,)  and  therefore  the 
psalms  he  tlien  penned  were  precious  to  him,  Mich- 
tams,  David's  jewels,  as  Dr.  Hammond  translates  it. 

In  these  vei-ses,  David,  not  as  a  king,  for  he  was 
not  yet  come  to  the  throne,  but  as  a  prophet,  in 
God's  name  arraigns  and  convicts  his  judges,  with 
more  authority  and  justice  than  they  showed  in  pro- 
secuting him.     Two  things  he  charges  them  with; 

I.  The  corruption  of  their  government.  They  were 
a  congregation,  a  bench  of  j-ustices,  nay,  perhaps,  a 
congress  or  convention  of  the  states,  from  whom  one 
might  have  expected  fair  dealing,  for  they  were 
men  learned  in  the  laws,  had  been  brought  up  in 
the  study  of  these  statutes  and  judgments,  which 
were  so  righteous,  that  those  of  other  nations  were 
not  to  be  compared  with  them.  One  would  not 
have  thought  a  congregation  of  such  could  be  bribed 
and  biassed  with  pensions,  and  yet,  it  seems,  they 
were,  because  the  son  of  Kish  could  do  that  for 
them,  which  the  son  of  Jesse  could  not,  1  Sam. 
xxii.  7.  He  had  vineyards,  and  fields,  and  prefer- 
ments, to  give  them,  and  therefore,  to  please  him, 
they  would  do  any  thing,  right  or  wrong.  Of  all 
the  melancholy  views  which  Solomon  took  of  this 
earth  and  its  grievances,  nothing  vexed  him  so 
much  as  to  see,  that,  in  the  place  of  judgment, 
wickedness  was  there,  Eccl.  iii.  16.  bo  it  was  in 
Saul's  time. 

1.  Tlie  judges  would  not  do  right,  would  not  pro- 
tect or  ^'indicate  oppressed  innocency;  (v.  1.)  "  Do 
ye  indeed  speak  righteousness,  or  judge  uprightly  ? 
No,  yovi  are  fir  from  it,  your  own  consciences  can- 
not but  tell  you  that  you  do  not  discharge  the  trust 
reposed  in  you  rs  magistrates,  by  which  you  are 
obliged  to  be  a  terror  to  evil-doers,  and  a  praise  to 
them  that  do  well.  Is  this  the  justice  you  pretend 
to  administer?  Is  this  the  patronage,  this  the  coun- 
tcn  '.nee,  which  an  lionest  man,  and  an  honest  cause, 
may  expect  from  you?  Remember  you  are  sons  of 
men,  mortal  and  dying,  and  that  you  stand  upon  the 
same  level,  before  God,  with  the  meanest  of  those 
vou  trample  upon,  and  must  yourselves  be  called  to 
an  account  and  judged.  You  are  sons  of  men,  and 
therefore  we  may  appeal  to  yourselves,  and  to  tliat 
law  of  nature  which  is  Avritten  in  every  man's  heart. 
Do  ye  indeed  speak  righteousness?  And  will  not 
vour  second  thouglits  correct  what  you  have  dene?" 
Note,  It  is  good  for  us  often  to  reflect  upon  what  we 
say,  with  this  serious  question,  Do  we  indeed  speak 


368 


PSALMS,  LVIIl. 


righteousness?  that  we  may  unsay  what  we  have 
spoken  amiss,  and  may  proceed  no  further  in  it. 

2.  They  did  a  great  deal  of  wrong;  they  used 
their  power  for  the  support  of  injury  and  oppres- 
sion; {v.  5.)  In  heart  you  ivork  wickedness.  It  in- 
timates that  they  wrought  with  a  greut  deal  of  plot 
and  management,  not  by  surprjsej  but  w;tli  preme- 
ditation and  design,  and  with  a  strong  inclinaticjn  to 
it,  and  resolution  in  it.  The  more  there  is  of  the 
heart,  in  any  act  of  wickedness,  the  worse  it  is, 
Eccl.  viii.  11.  And  wai.t  was  their  wickedness?  It 
follows,  "  You  weigh  the  violence  of  your  hands  in 
the  earth,"  {or  i7i  the  land,)  "the  peace  of  which 
you  are  appointed  to  be  t'ae  conservators  of. "  They 
did  all  the  violence  and  injury  tlicy  could,  either  to 
enrich,  or  avenge,  themselves,  and  they  vveiglied  it, 
that  is,  (1.)  They  did  it  with  a  great  deal  of  craft 
and  caution;  "  You  frame  it  by  rule  and  lines,"  (so 
the  word  signifies,)  "that  it  may  effectually  answer 
your  mischievous  intentions;  such  masters  are  you 
of  the  art  of  oppression."  (2.)  They  did  it  under 
colour  of  justice.  They  held  the  balances  (the  em- 
blem of  justice)  in  their  hands,  as  if  they  designed 
to  do  right,  and  right  is  expected  from  them,  but 
the  result  is  violence  and  oppression,  which  are 
practised  more  effectually  n-om  being  practised 
under  the  pretext  of  law  and  right. 

II.  The  corruption  of  their  nature.  This  was 
the  root  of  bitterness  from  which  that  gall  and 
wormwood  sprang;  {y.  3.)  The  wicked,  who,  in 
heart,  work  wickedness,  are  estranged  from  the 
ivonib,  estranged  from  God  and  all  good,  alienated 
from  the  divine  life,  and  its  principles,  powers,  and 
pleasures,  Eph.  iv.  18.  A  sinful  state  is  a  state  of 
estrangement  from  that  acquaintance  with  God,  and 
service  of  him,  which  we  were  made  for.  Let  none 
wonder  that  these  wicked  men  dare  do  such  things, 
for  wickedness  is  bred  in  the  bone  with  them,  they 
brought  it  into  the  world  with  them,  they  have  in 
their  natiu-es  a  strong  inclination  to  it,  they  learned 
it  from  their  wicked  parents,  and  have  been  trained 
up  in  it  by  a  bad  education;  they  are  called,  and  not 
miscalled,  transgressors  from  the  womb,  one  can 
therefore  expect  no  other  than  that  they  will  deal 
very  treacherously ;  see  Isa.  xlviii.  8.  They  go 
astray  from  God  and  their  duty  as  soon  as  they  be 
bom,  as  soon  as  possibly  they  can;  the  foolishness 
that  is  bound  up  in  their  hearts,  appears  with  the 
first  operations  of  reason;  as  the  wheat  springs  up, 
the  tares  spring  up  with  it.  Three  instances  are 
here  given  of  the  corruption  of  nature. 

1.  Falsehood.  They  soon  learn  to  speak  lies, 
and  bend  their  tongue's,  like  their  bows,  for  that 
purpose,  Jer.  ix.  3.  How  soon  will  little  children 
tell  a  lie,  to  excuse  a  fault,  or  in  their  own  commen- 
dation! No  sooner  can  they  speak  than  they  speak 
to  God's  dishonour;  tongue-sins  are  some  of  the 
first  of  our  actual  transgressions. 

2.  Malice.  Their  poison  (their  ill-will,  and  the 
spite  they  bore  to  goodness  and  all  good  men,  par- 
ticularly to  David)  was  like  the  poison  of  a  serpent, 
innate,  venomous,  and  very  mischievous,  and  that 
which  they  can  never  be  cured  of.  W9  pity  a  dog 
that  is  poisoned  by  accident,  but  hate  a  sei-pent  that 
is  poisonous  by  nature.  Such  was  the  cursed  enmity 
in  the  serpent's  brood,  against  the  Lord  and  his 
anointed. 

3.  Untractablcness.  They  are  malicious,  and 
nothing  will  work  upon  them,  no  reason,  no  kind- 
ness, to  mollify  them,  and  bring  them  to  a  better 
temper.  They  are  like  the  deaf  adder  that  stops 
her  ear,  v.  4,  5.  The  psalmist,  having  compared 
these  wicked  men,  whom  he  hei-e  complains  of,  to 
serpents,  for  their  poisonous  malice,  takes  occasion 
thence,  upon  another  account,  to  compare  them  to 
the  deaf  adder  or  viper,  concerning  which  there 
was  then  this  \'ulgar  tradition,  that,  whereas  by 


music,  or  some  other  art,  they  had  a  way  of  charm 
ing  sei-pents,  so  as  either  to  destroy  them,  or,  at 
least,  disable  tlum  to  do  mischief,  this  dtaf  udder 
would  lay  one  ear  to  the  grcund,  i.nd  step  the  other 
with  her  tail,  so  that  she  c(  uld  not  hear  the  voice 
<i  the  enchantment,  and  so  defeated  the  intention 
of  it,  and  secured  herself.  The  using  of  this  com- 
parison neither  verifies  the  story,  ncr,  if  it  were 
true,  justifies  the  use  cf  this  enchantment;  for  it  is 
only  an  illusion  to  the  report  cf  such  a  thing,  to  il- 
lustrate the  obstinacy  of  sinners  in  a  sinful  way. 
God's  design,  in  his  word  and  providence,  is,  to 
cure  serpents  cf  their  malignity;  to  this  end,  how 
wise,  how  powerful,  how  well-chosen,  are  the 
charms!  How  f(  rcible  the  right  words!  But  all  in 
vain,  with  m;,st  men;  and  what  is  the  reason?  It  is, 
because  they  will  n<  t  hearken.  None  so  deaf  as 
those  that  will  not  hear;  we  have  piped  unto 
7nen,  and  they  have  not  danced;  how  should  they, 
when  they  have  stopped  their  ears? 

6.  Break  their  teeth,  O  God,  in  their 
mouth;  break  out  the  great  teeth  of  the 
young  lions,  O  Lord.  7.  Let  them  melt 
away  as  waters  which  run  continually: 
when  he  bendeth  his  how  to  shoot  his  arrows, 
let  them  be  as  cut  in  pieces.  8.  As  a  snail 
u)hich  melteth,  let  every  one  of  them  pass 
away;  like  the  untimely  birth  of  a  woman, 
that  they  may  not  see  the  sun.  9.  Before 
your  pots  can  feel  the  thorns,  he  shall  take 
them  away  as  with  a  whirlwind,  both 
livdng,  and  in  his  wrath.  10.  The  righteous 
shall  rejoice  when  he  seeth  the  vengeance: 
he  shall  wash  his  feet  in  the  blood  of  the 
wicked.  11.  So  that  a  man  shall  say, 
Verily  there  is  a  reward  for  the  1  ighteous : 
verily  he  is  a  God  that  judgeth  in  tlie  earth. 

In  these  verses,  we  have, 

I.  David's  prayers  against  his  enemies,  and  all 
such  enemies  of  God's  church  rmd  people;  for  it  is 
as  enemies  of  the  latter  that  he  locks  upcn  them,  so 
that  he  was  actuated  by  a  public  spirit,  in  praying 
against  them,  and  not  by  any  private  revenge. 

1.  He  prays  that  they  might  be  disabled  to  do 
any  further  mischief;  {v.  6. )  Break  their  teeth,  O 
God.  Not  so  much  that  they  might  not  feed  them- 
selves, as  that  they  might  not  be  able  to  make  prey 
of  others,  iii.  7.  He  does  not  say;  "Break  their 
necks,"  (no,  let  them  live  to  repent,  slay  them  not, 
lest  my  people  forget,)  but,  "Break  their  teeth,  for 
they  are  lions,  they  are  young  lions,  that  live  by 
rapine. " 

2.  That  they  might  be  disappointed  in  the  plots 
they  had  already  laid,  and  might  not  gain  their 
point;  "  Ulien  he  bends  his  bow,  and  takes  aim  to 
shoot  his  arrows  at  the  upright  in  heart,  let  them  be 
as  cut  in  pieces,  v.  7.  Let  thejn  fall  at  his  feet,  and 
never  come  near  the  mark. " 

3.  That  they  and  their  interest  might  waste  and 
come  to  nothing;  that  they  might  melt  away  as 
waters  that  mm  continually,  as  the  waters  of  a  land- 
flood,  which,  though  they  seem  formidable  for  a 
while,  soon  soak  into  the  ground,  or  return  to  their 
channels;  or,  in  general,  as  water  is  spilt  07i  the 
ground,  which  cannot  be  gathered  up  again,  but 
gradually  dries  away,  and  disappears.  Such  shall 
the  floods  of  ungodly  men  be,  which  sometimes 
make  us  afraid;  (xviii.  4. )  so  shall  the  proud  waters 
1)0  reduced,  which  threaten  to  go  over  otir  soul, 
cxxiv.  4,  5.     Let  us  by  faith  then  see  what  thev 


PSALMS,  LIX. 


360 


ith^M  be,  and  then  we  shall  not  fear  what  they  arc. 
He  prays,  (v.  8.)  that  they  might  'melt  as  a  snail, 
which  wastes  by  its  own  motion,  in  every  stretch  it 
makes  leaving  some  of  its  moisture  behind,  which, 
by  degrees,  must  needs  consume  it,  though  it  make 
n  path  to  shine  after  it.  He  that,  like  a  snail  in  her 
house,  is  filemis  sui—full  of  himstlf,  that  pleases 
himself,  and  trusts  to  himself,  does  but  consume 
himself,  and  will  quickly  bring  himself  to  nothing. 
And  he  prays,  that  they  might  be  like  the  untimely 
birth  of  a  ivoman,  which  dies  as  soon  as  it  begins  to 
live,  and  never  sees  the  sun.  Job,  in  his  passion, 
wished  himself  had  been  such  a  one,  (Job  iii.  16.) 
but  he  knew  not  what  he  said.  We  may,  in  faith, 
pray  against  the  designs  of  the  church's  enemies,  as 
the  prophet  does;  (Hos.  ix.  14.)  Give  them,  0 
Lord,  what  wilt  thou  ffive  them  ?  Give  them,  a  mis- 
carrying  womb,  and  dry  breasts.  Which  explains 
this  here. 

II.  His  prediction  of  their  ruin;  {v.  9.)  "Before 
your  pots  can  feel  the  heat  of  a  fire  of  thorns  made 
under  them,  which  they  will  presently  do,  for  it  is  a 
quick  fire,  and  violent  while  it  lasts,  so  speedily, 
with  such  a  hasty  and  violent  flame,  God  shall 
hurry  them  away,  as  terribly  and  as  in-esistibly  as 
with  a  whirlwind,  as  it  were  alive,  as  it  were  in 
fury."  The  proverbial  expressions  are  somewhat 
difficult,  but  the  sense  is  plain;  1.  That  the  judg- 
ments of  God  often  surprise  wicked  people  in  the 
midst  of  their  jollity,  and  hurry  them  away  of  a 
sudden.  When  they  are  beginning  to  walk  in  the 
light  of  their  o\vn  fire,  and  the  sparks  of  their  own 
kindling,  tliey  are  made  to  lie  down  in  sorrow;  (Isa. 
1.  11.)  and  their  laughter  proves  like  the  crackling 
of  thorns  under  a  pot,  the  comfort  of  which  is  soon 
gone,  here  they  can  say,  Alas,  I  am  warm,  Eccl. 
vii.  6.  2.  That  there  is  no  standing  before  the  de- 
struction that  comes  from  the  Almighty;  for  who 
knows  the  power  of  God's  anger?  When  God  will 
take  sinners  away  dead  or  alive,  they  cannot  con- 
test with  him;  The  wicked  are  driven  away  in  their 
wickedness. 

Now  there  are  two  things  which  the  psalmist 
promises  himself  as  the  good  effects  of  sinners'  de- 
struction. 

( 1. )  That  saints  would  be  encouraged  and  com- 
forted by  it;  (y.  10. )  The  righteous  shall  rejoice, 
when  he  sees  the  x'engeance;  the  pomp  and  powei", 
the  prosperity  and  success,  of  the  wicked,  are  a  dis- 
couragement to  the  rigliteous;  they  sadden  their 
hearts,  and  weaken  their  hands,  and  are  sometimes 
a  strong  temptation  to  them  to  question  their  foun- 
dations, Ixxiii.  2,  13.  But,  when  they  see  the  judg- 
ments of  God  hurrying  them  away,  and  just  ven- 
geance taken  on  them  for  all  the  mischief  they  have 
done  to  the  people  of  God,  they  rejoice  in  the  satis- 
faction thereby  given  to  their  doubts,  and  the  con- 
firmation thereby  given  to  their  fuith  in  the  provi- 
dence of  God,  and  his  justice  and  righteousness  in 
governing  of  the  world;  they  shall  rejoice  in  the 
victory  thus  gained  over  that  temptation,  by  seeing 
their  end,  Ixxiii.  17.  He  shall  wash  his  feet  in  the 
blood  of  the  wicked;  there  shall  be  abundance  of 
blood  shed;  (Ixviii.  23.)  and  it  shall  be  as  great  a 
refreshment  to  the  saints,  to  see  God  glorified  in  the 
ruin  of  sinners,  as  it  is  to  a  weary  traveller  to  have 
his  feet  washed.  It  shall  likewise  contribute  to 
their  satisfaction;  the  sight  of  the  vengeance  shall 
make  them  tremble  before  God,  .(cxix.  120.)  and 
shall  convince  them  of  the  evil  of  sin,  and  the  obli- 
gations they  he  under  to  that  God  who  pleads  their 
cause,  and  will  suffer  no  man  to  do  them  wrong,  and 
go  unpunished  for  it.  The  joy  of  the  saints,  in  the 
destruction  of  the  wicked,  is  then  a  holy  joy,  and 
justifiable,  when  it  helps  to  make  them  holy,  and  to 
purify  them  from  sin. 

I.)  That  sinners  would  be  convinced  and  con- 
'OL    III. — 3  A 


^1 


verted  by  it,  v.  11.  1  he  vengeance  God  some- 
times takes  on  the  wicked  in  this  world,  will  bring 
men  to  say,  Verily  there  is  a  reward  for  the  righ- 
teous. Any  man  may  draw  this  inference  from 
such  providences,  and  many  a  man  shall,  who,  be- 
fore, denied  even  these  plain  truths,  or  doubted  of 
them.  Some  shall  have  this  confession  extorted 
from  them,  others  shall  have  their  minds  so  changed, 
that  they  shall  wUlingly  own  it,  and  thank  God,  wlicj 
has  given  them  to  see  it,  and  see  it  with  satisfaction., 
That  God  is,  and.  That  he  is  (1. )  The  bountiful  Rc- 
warder  of  his  saints  imd  ser\-ants;  Verily,  (howei.ier 
it  be,  so  it  may  be  read,)  there  is  a  fruit  to  the  righ- 
teous;  whatever  damage  a  man  may  sustain,  what- 
ever hazard  he  may  i-un,  and  whatever  hardship  he 
may  undergo  for  his  religion,  he  shall  not  only  be  no 
loser  by  it,  but  an  unspeakable  gainer,  in  the  issue. 
Even  in  this  world  there  is  a  reward  for  the  rigli- 
teous, they  shall  be  recompensed  in  the  earth. 
They  shall  be  taken  notice  of,  honoured,  and  pro- 
tected, that  seemed  slighted,  despised,  and  aban- 
doned. (2.)  That  he  is  the  righteous  Governor  of 
the  world,  and  will  surely  I'eckon  with  the  enemies 
of  his  kingdom;  verily,  however  it  be,  though 
wicked  people  prosper  and  bid  defiance  to  Divine 
Justice,  yet  it  shall  be  made  to  appear,  to  their  con- 
fusion, that  the  world  is  not  governed  by  chance, 
but  by  a  Being  of  infinite  wisdom  and  justice;  there 
is  a  God  that  judges  in  the  earth,  though  he  has 
prepared  his  throne  in  the  hea\  ens.  He  presides 
in  all  the  affairs  of  the  children  of  men,  and  directs 
and  disposes  them  according  to  the  counsel  r,f  his 
will,  to  his  own  glory;  and  he  will  punish  the  wick- 
ed, not  only  in  the  world  to  come,  but  in  the  earth, 
where  they  have  laid  up  their  treasure,  and  pro- 
mised themselves  a  happiness;  in  the  earth,  that 
the  Lord  may  be  known  by  the  judgments  which  he 
executes,  and  they  may  be  taken  as  earnests  of  a 
judgment  to  come.  lie  is  a  God,  (so  we  read  it,) 
not  a  weak  man,  not  an  angel,  not  a  mere  name, 
not  (as  the  atheists  suggest)  a  creature  of  men's  feai 
and  fancy,  not  a  deified  hei'o,  net  the  sun  and  mocn, 
as  idolaters  imagined;  but  a  God,  a  self-existent, 
perfect.  Being;  he  it  is  that  judges  the  earth;  his 
favour  therefore  let  us  seek,  from  whom  everv 
man's  judgment  pi'oceeds,  and  to  him  let  all  judg- 
ment be  referred. 

PSALM  LIX. 

This  psalm  is  of  the  same  nature  and  scope  with  six  or 
seven  foregoing  psalms;  they  are  all  filled  with  David's 
complaints  of  the  malice  of  his  enemies,  and  of  tfteir 
cursed  and  cruel  designs  against  him;  his  prayers  and 
prophecies  against  them;  arid  his  comfort  and  confidence 
in  God  as  his  God.  The  first  is  the  language  of  nature, 
and  may  be  allowed;  the  second  of  a  prophetical  spirit, 
looking'  forivard  to  Christ  and  the  enemies  of  his  king- 
dom, and  therefore  not  to  be  drawn  into  a  precedent; 
the  third  of  grace  and  a  most  holy  faith,  which  ought  to 
be  imitated  by  every  one  of  us.  In  this  psalm,  I.  He 
prays  to  God  to  defend  and  deliver  him  from  his  ene- 
mies, representing  them  as  very  bad  men,  barbarous, 
malicious,  and  atheistical,  v.  1 . .  7.  II.  He  foresees 
and  foretells  the  destruction  of  his  enemies,  which  he 
would  give  to  God  the  glory  of,  v.  8  .  .  17.  As  far  as  it 
appears  that  any  of  the  particular  enemies  of  God's 
people  fall  under  these  characters,  we  mav,  in  singing 
this  psalm,  read  their  doom,  and  foresee  their  ruin. 

To  the  chief  musician,  Al-taschith,  Michtam  of 
David;  when  Saul  sent,  and  they  %vatchcd  the 
house  to  kill  him. 

1.  X\ELIVER  me  from  mine  enemies,  O 
\3  my  God :  defend  me  from  them  thai 
rise  up  against  me.  2.  Deliver  me  from 
the  workers  of  iniquity,  and  save  me  from 
bloody  men.  3.  For,  lo,  they  lie  in  wait 
for  my    soul;    the    mighty    are    gathered 


370 


PSALMS,  LIX. 


Against  me;  not  yor  my  transgression,  nor 
for  my  sin,  O  Lord.  4.  They  rnn  and 
prepare  themselves  without viy  fault:  auake 
to  help  me,  and  behold.  5.  Thou,  there- 
lore,  O  Lord  God  of  hosts,  the  God  of  Is- 
rael, awake  to  visit  all  the  heathen:  be  not 
merciful  to  any  wicked  transgressors.  Selah. 
6.  They  return  at  evening:  they  make  a 
noise  like  a  dog,  and  go  round  about  the 
City.  7.  Behold,  they  belch  out  with  their 
mouth:  swords  are  in  their  lips;  for  who, 
say  they^  doth  hear  ? 

The  title  of  this  psalm  acquaints  us  particularly 
with  the  occasion  on  which  it  was  penned;  it  was 
when  Saul  sent  a  party  of  his  guards  to  beset  Da- 
vid's house  in  the  night,  that  they  might  seize  him 
and  kill  him;  we  have  the  story,  1  Sam.  xix.  11. 
It  was  when  his  hostilities  against  David  were  newly 
begun,  and  he  had  but  just  before  narrowly  escaped 
Saul's  javelin.  These  first  ei-uptions  of  Saul's 
malice  could  not  but  put  David  into  disorder,  and  be 
both  grievous  and  terrifying,  and  yet  he  kept  up  his 
communion  with  God,  and  such  a  composure  of 
mind,  so  that  he  was  never  out  of  frame  for  prayer 
and  praises;  happy  they  whose  intercourse  with 
heaven  is  not  intercepted  or  broken  in  upon  by 
their  cares,  or  griefs,  or  fears,  or  any  of  the  hurries 
(whether  outward  or  inward)  of  an  afflicted  state. 

In  these  verses, 

I.  David  prays  to  be  delivered  out  of  the  hands 
of  his  enemies,  and  that  their  ciniel  designs  against 
him  might  be  defeated;  {v.  1,  2.)  "Deliver  me 
from  mine  enemies,  O  my  God;  thou  art  God,  and 
canst  deliver  me;  Tny  God,  under  whose  protectinn 
I  have  put  myself,  and  thou  hast  promised  mc  to 
be  a  God  all-sufficient,  and  therefore,  in  honcur  and 
faithfulness,  thou  wilt  deliver  me.  Set  me  on  high 
out  of  the  reach  of  the  power  and  malice  of  them 
that  rise  up  against  me,  and  above  the  fear  of  it. 
Let  me  be  safe,  and  see  myself  so,  safe  and  easy, 
safe  and  satisfied.  Oh  deliver  me,  and  save  me!" 
He  cries  out  as  one  ready  to  perish,  and  that  had 
his  eye  to  God  only  for  silvation  and  deliverance. 
He  prays,  {y.  4.)  "Awake  to  help,  me,  take  cc^pii- 
zance  of  my  case,  behold  that  with  an  eye  rf  pity, 
and  exert  thy  power  for  my  relief."  Thus  the  dis- 
ciples, in  the  storm,  awoke  Christ,  saying.  Master, 
Mye  us,  roe  perish.  And  thus  earnc'stly  should  we 
pray  daily,  to  be  defended  and  delivered  from  rur 
spiritual  ei\emies,  the  temptations  of  Satan,  and  the 
corruptions  of  our  oAvn  hearts,  which  war  against 
our  spiritual  life. 

II.  He  pleads  for  deliverance.  Our  God  gives 
VIS  leave,  not  onlv  to  pray,  but  to  plead  with  him,  to 
order  our  cause  before  him,  and  to  fill  cur  mt  utli 
with  arjruments;  not  to  mo\c  him,  but  to  move  our- 
selves; David  does  so  here. 

1.  He  pleads  the  bad  character  of  his  enemies; 
they  are  ivorkers  of  iniqtiity,  and  therefore  not 
cnly  his  enemies,  but  God's  enemies;  they  are  bloody 
men,  and  therefore  not  only  his  enemies,  but  ene- 
mies to  all  mankind;  "  Lord,  let  not  the  workers  of 
i.niquity  prevail  against  one  that  is  a  worker  of  righ- 
tonusness;  nor  bloody  men  against  a  merciful  man." 

2.  He  pleads  their  malice  against  him,  and  the 
imminent  danger  he  was  in  from  them;  (x'.  ?,.) 
"Their  spite  is  great,  they  aim  at  my  soul,  my  life, 
mv  better  j)art;  tlicy  are  subtle  and  very  politic, 
they  lie  in  wait,  taking  an  opportunity  to  do  me  a 
ir.ischief;  they  are  all  mighty,  men  of  honrur,  and 
'St  'tcs,  and  interest  in  court  and  country;  they  ;'.re 
in  a  cxmfcdcracy,  they  arc  united  by  league,  and 
actually  gathered  together  against  me;  combined 


both  in  consultation  and  action.  They  are  ver) 
ingenious  in  their  contri\ances,  and  very  industrious 
in  the  prosecution  of  them;  (t.  4.)  They  run  and 
pre  pare  themselves,  with  the  utmost  speed  and  fury, 
to  do  me  a  mischief. "  He  takes  particular  notice  of 
the  brutish  carriage  of  the  messengers  that  Saul  sent 
to  take  him;  {v.  6.)  "  They  return  at  evening  frcir 
the  posts  assigned  them  in  the  day,  to  apply  them 
selves  to  their  works  of  darkness,  (their  night-work, 
which  may  well  be  their  day-sliame,)  and  then 
they  make  a  noise  like  a  hcund  in  pursuit  of  the 
hare."  Thus  did  David's  enemies,  when  they  came 
to  take  him,  raise  an  out-cry  against  him  as  a  rebel, 
a  traitor,  a  man  not  fit  to  live;  with  this  clamour 
they  went  round  about  the  city,  to  bring  a  bad  re- 
putation upon  David,  if  possible,  to  set  the  mob 
against  him,  at  least,  to  prevent  their  being  incensed 
against  them,  which  otherwise  they  had  reason  to 
fear  thev  would  be,  so  much  was  David  their  dar- 
ling. Thus  the  persecutors  of  our  Lord  Jesus,  who 
are  compared  to  dogs,  (xxii.  16.)  ran  him  down 
with  noise,  for  else  they  could  not  have  taken  him, 
at  least,  not  on  the  feast-day,  for  there  would  have 
been  an  uproar  among  the  people.  They  belch  out 
with  their  mouth  the  malice  that  boils  in  their 
hearts,  v.  7.  Swords  are  in  their  lips;  reproaches 
that  wound  my  heart  with  ginef,  (xlii.  10.)  and  slan- 
ders that  stab  my  reputation.  They  were  continu- 
ally suggesting  that  which  drew,  and  whet,  Saul's 
sword  against  him,  and  the  fault  is  laid  upon  the 
false  accusers.  The  sword,  perhaps,  had  not  been 
in  Saul's  hand,  if  it  had  not  been  first  in  their  lips. 

3.  He  pleads  his  own  innoccncy,  not  as  to  God, 
he  was  never  backward  to  own  himself  guilty  before 
him,  but  as  to  his  persecutors;  what  they  charged 
him  with  was  utterly  false,  nor  had  he  ever  said  or 
done  any  thing  to  deserve  such  treatment  from 
them;  (i'.  3.)  "  J^ot  for  my  transgression,  nor  for 
my  sin,  0  JLord,  thou  knowest,  wlio  knowest  all 
things."  And  again,  {y.  4.)  without  my  fault.  Note, 
(1.)  The  innocency  of  the  godly  will  not  secure 
them  from  the  malignity  of  the  wicked.  Those 
that  are  harmless,  like  doves,  yet,  for  Christ's  sake, 
are  hated  of  all  men,  as  if  they  were  noxir us  like 
serpents,  and  oAnoxif  us  accordingly.  (2.)  Though 
cur  innocency  will  not  secure  us  fr<  m  troubles,  yet 
it  will  greatly  support  and  comfi  rt  us  under  our 
troubles.  The  testimony  of  cur  conscience  for  us, 
that  we  have  behaved  ourselves  well  toward  those 
that  behave  themselves  ill  toward  us,  will  be  very 
much  our  rejcncing  in  the  day  of  evil.  (3.)  If  we 
are  conscious  to  ourselves  of  our  innocency,  we  may 
with  huml)le  confidence  appeal  to  God,  and  beg  of 
him  to  plead  our  injured  cause,  which  he  will  do  in 
due  time. 

4.  He  pleads  that  his  enemies  were  profane  and 
atheistical,  and  bolstered  themselves  up  in  their 
enmity  to  David,  with  the  contempt  of  God;  For 
who  (say  they'\  doth  hear?  v.  7.  Net  God  himself, 
x.  11. — xciv.  7.  Note,  It  is  not  strange,  if  those  regard 
not  what  they  say,  who  have  made  themselves  be- 
lieve that  God  regards  not  what  they  say. 

III.  He  refers  himself  and  his  cause  to  the  just 
judgment  of  God,  7'.  5.  "The  Lord,  the  Judfge, 
])e  Judge  between  me  and  my  persecutors!"  In  this 
appeal  to  God,  he  has  an  eye  to  him  as  the  Lord  of 
hosts,  that  has  power  to  execute  judgment,  having 
all  creatures,  even  hosts  rf  angels,  at  his  command; 
he  views  him  also  as  the  God  of  Israel,  to  whom  he 
was,  in  a  peculiar  manner.  King  and  Judge,  not 
doubting  that  he  would  ajipear  (n  the  behalf  of 
these  that  were  upright,  thr.t  were  Israelites  indeed- 
Wlicn  Saul's  hosts  persecuted  him,  he  h;;d  recourse 
to  God  as  the  Lord  of  all  hosts;  when  those  ma- 
ligned him,  wliosc  spirit  were  strangers  to  the  com- 
monwealth of  Israel,  he  had  recrurse  to  (iod  as  the 
God  of  Israel.    He  desires,  that  is,  he  is  very  sure. 


PSALMS,  LIX. 


371 


T.n;it  God  will  awakti  to  visit  all  the  nations,  will 
•n  ke  an  early  and  exact  inquiry  into  the  controver- 
sies and  quarrels  that  are  among  the  children  of 
men;  there  will  be  a  day  of  visitation,  (Isa.  x.  3.) 
and  to  that  day  David  refers  himself,  with  this  so- 
lemn appeal,  Be  not  merciful  to  any  'wicked  trans- 
gressors; Selah;  Mark  that.  1.  If  David  had  been 
conscious  to  himself  that  he  was  a  wicked  trans- 
gressor, he  would  not  have  expected  to  find  mercy; 
but  as  to  his  enemies,  he  could  say  he  was  no  trans- 
gi-essor  at  all;  {v.  3,  4.)  '^JVotfor  my  transgression, 
and  therefore  thou  wilt  appear  for  me."  As  to 
God,  he  could  say  he  was  no  wicked  tnmsgressor; 
for,  though  he  had  transgressed,  he  was  a  penitent 
transgressor,  and  did  not  obstinately  persist  in  what 
he  had  done  amiss.  2.  He  knew  his  enemies  were 
wicked  transgressors,  wilful,  malicious,  and  har- 
dened, m  their  transgressions,  both  against  God 
and  man,  and  therefore  he  sues  for  justice  against 
them;  judgment  without  mercy.  Let  nut  those  ex- 
pect to  find  mercy,  who  never  showed  mercy,  for 
such  are  wicked  transgressors. 

8.  But  thou,  O  Lord,  shalt  laugh  at 
them'';  thou  shalt  have  all  the  heathen  in  de- 
rision. 9.  Because  of  his  strength  will  I 
wait  upon  thee  :  for  God  is  my  defence.  1 0. 
The  God  of  my  mercy  shall  prevent  me : 
God  shall  let  me  see  iiii/  desire  upon  mine 
enemies.  11.  Slay  them  not,  lest  my  peo- 
ple forget :  scatter  them  by  thy  power ;  and 
bring  them  down,  O  L<mD  our  shield.  12. 
For  the  sin  of  their  mouth,  and  the  words 
of  their  lips,  let  them  even  be  taken  in  their 
pride;  and  for  cursing  and  lying  ichich  they 
speak.  1 3.  Consume  them  in  wrath,  con- 
sume them^  that  they  maij  not  he ;  and  let 
them  know  that  God  ruleth  in  Jacob  unto 
the  ends  of  the  earth.  Selah.  1 4.  And  at 
evening  let  them  return,  and  let  them  make 
a  noise  like  a  dog,  and  go  round  about  the 
city.  15.  Let  them  wander  up  and  down 
for  meat,  and  grudge,  if  they  be  not  satisfied. 
16.  But  I  will  sing  of  thy  power;  yea,  I 
will  sing  aloud  of  thy  mercy  in  the  morn- 
ing: for  thou  hast  been  my  defence  and  re- 
fuge in  the  day  of  my  trouble.  1 7.  Unto 
thee,  O  my  strength,  I  will  sing :  for  God  is 
my  defence,  and  the  God  of  my  mercy. 

Divid  here  encourages  himself,  in  reference  to 
tiie  threatening  power  of  his  enemies,  with  a  pious 
resolution  to  wait  upon  God,  and  a  believing  expec- 
tation that  he  should  yet  praise  him. 

I.  He  resolves  to  wait  upon  God;  {v.  9.)  " Be- 
cause of  his  strength,"  (either  the  strength  of  his 
enemies,  the  fear  of  which  drove  him  to  God,  or 
because  of  God's  strength,  the  hope  of  which  drew 
him  to  God,)  "ivill  I  wait  upon  thee,  with  a  believ- 
ing dependence  upon  thee,  and  confidence  in  thee-. " 
It  is  our  wisdom  and  duty,  in  times  of  danger  and 
difficulty,  to  wait  upon  God;  for  he  is  our  I)efence, 
our  High-Place,  in  whom  we  shall  be  safe.  He 
hopes, 

1.  That  G-^d  will  be  to  him  a  God  of  meraj;  (x>. 
10.)  "  The  God  of  my  mercy  shall  prex'ent  me  with 
the  blessings  of  his  goodness,  and  the  gifts  of  his 
mercy;  prevent  my  fears,  pre\  ent  my  prayers,  and 
)je  better  to  me  than  my  own  expectations."  It  is 
very  comfortable  to  us,  in  prayer,  to  eye  God.  not 


only  as  the  God  of  mercy,  but  as  the  God  of  cur 
mercy,  the  Author  of  all  good  in  us,  and  the  (iiver 
of  all  good  to  us.  Whatever  mercy  there  is  in  God. 
it  is  laid  up  for  us,  and  is  ready  to  be  laid  out  upon 
us.  Justly  does  the  psalmist  call  God's  mercy  his 
mercy,  for  all  the  blessings  of  the  new  covenant  are 
called  the  sure  mercies  of  David;  (Isa.  Iv.  3.)  and 
they  are  sure  to  all  the  seed. 

2.  That  he  will  be  to  his  persecutors  a  God  of 
vengeance.  His  expectation  cf  tliis  he  expresses 
partly  by  way  of  prediction,  and  partly  by  way  of 
petition,  which  come  all  to  one;  for  his  prayer  that 
it  might  be  so,  amounts  to  a  prcphec}'  that  it  shall 
be  so.  Here  are  several  things  which  he  foretells 
concerning  his  enemies,  or  obser\  ers,  that  sought 
occasions  against  him,  and  opportunity  to  do  him  a 
mischief;  in  all  which  he  should  see  his  desire,  not 
a  passionate  or  revengeful  desire,  but  a  believing 
desire,  upon  them,  x'.  10. 

( 1. )  He  foresees  that  God  would  expose  them  to 
scorn,  as  they  had  indeed  made  themselves  ridicu- 
lous; (v.  8.)  "They  think  God  does  not  hear  them, 
does  not  heed  them;  but  thou,  O  Lord,  shalt  laugh 
at  them  for  their  folly,  to  think  that  he  who  planted 
the  ear,  shall  not  hear,  and  thou  shalt  have  not 
them  only,  but  all  other  such  heathenish  people 
that  live  without  God  in  the  world,  in  derision." 
Note,  Atheists  and  persecutors  are  worthy  to  be 
laughed  at,  and  had  in  derision.  See  Ps.  ii.  IProv.  i. 
26.   Isa.  xxxvii.  22. 

(2. )  That  God  would  make  them  standing  monu 
ments  of  his  justice;  {v.  11.)  Slay  them  not;  let 
them  not  be  killed  outright,  lest  my  fieofile  forget. 
If  the  execution  be  soon  done,  the  impressions  of  it 
will  not  be  deep,  and  therefore  will  not  be  durable, 
but  will  quickly  wear  off;  swift  desti-uctions  startle 
men  for  the  present,  but  they  are  soon  forgotten; 
for  which  reason  he  prays  that  this  might  be  gra- 
dual, ^'Scatter  them  by  thy  power,  and  let  them 
carry  about  with  them,  in  their  wanderings,  such 
tokens  of  God's  displeasure  as  may  spread  the  no- 
tice of  their  punishment  to  all  parts  of  the  countiy. " 
Thus  Cain  himself,  though  a  murderer,  was  not 
slain,  lest  the  vengeance  should  be  forgotten,  but 
was  sentenced  to  be  a  fugitive  and  a  vagabond. 
Note,  When  we  think  God's  judgments  come  slowly 
upon  sinners,  we  must  conclude  that  God  has  wise 
and  holy  ends  in  the  gradual  proceedings  of  his 
wrath.  "So  scatter  them,  as  that  they  may  never 
again  unite  to  do  mischief,  bring  them  down,  O 
Lord,  our  Shield."  If  God  has  undertaken  the 
protection  of  his  people  as  their  Shield,  he  will, 
doubtless,  humble  and  abase  all  those  that  fight 
against  tliem. 

(3.)  That  they  might  be  dealt  with  according  to 
their  deserts;  {v.  12.)  For  the  sin  of  their  mouth, 
even  for  the  words  of  their  lips;  (for  every  word 
they  speak  hns  sin  in  it,)  let  them  for  this  be  taken 
in  their  pride,  even  for  their  cursing  others,  and 
themselves,  (a  sin  Saul  was  subject  to,  1  Sam.  xiv. 
28,  44.)  and  lying.  Note,  [l.J  There  is  a  great 
deal  of  malignity  in  tongue-sins,  more  than  is  com- 
monly thought  of.  [2.]  Cursing,  and  Iving,  and 
speaking  proudly,  are  some  of  the  worst  of  the  sins 
of  the  tongue;  and  that  man  is  truly  miserable  whom 
God  deals  with  according  to  the  deserts  of  these, 
making  his  own  tongue  to  fall  on  him. 

(4.)''That  God  would  glorify  himself,  as  Israel's 
God  and  King,  in  their  destruction;  (y.  13.)  "  Con- 
su?ne  them  in  wrath,  consume  them;  follow  them 
with  one  judg-mcnt  after  another,  till  they  be  utterlv 
ruined,  let  tlicm  be  sensibly,  but  gradually,  wasted, 
that  they  themselves,  while  they  are  in  the  consu- 
ming, may  know,  and  that  the  standers-by  may 
likewise  draw  this  inference  from  it,  That  God 
ruleth  in  Jacob  unto  the  e7ids  of  the  earth."  Saul 
and  his  party  think  to  rule  and  carry  all  before 


372 


PSALMS,  LX. 


r.hem,  but  they  shall  be  made  to  know  that  there 
is  a  Higher  than  they;  that  there  is  one  who  does 
and  will  overrale  them.  The  design  of  God's  judg- 
ments is  to  convince  men  that  the  Lord  reigns, 
that  he  fulfils  his  own  counsels,  gives  law  to  all 
the  creatures,  and  disposes  all  things  to  his  own 
glory,  so  that  the  greatest  of  men  are  under  his 
check,  and  he  makes  what  use  he  pleases  of  them. 
He  rules  in  Jacob,  for  there  he  keeps  his  court, 
there  he  is  known,  and  his  name  is  great;  but  he 
7-ules  to  the  end  of  the  earth,  for  all  nations  are 
within  the  territories  of  his  kingdom.  He  rules  to 
the  ends  of  the  earth,  even  over  those  that  know 
liim  not,  but  he  i-ules  for  Jacob;  so  it  may  be  read; 
he  has  an  eye  to  the  good  of  his  church  in  tlie  go- 
vernment of  the  world;  the  administrations  of  that 
government,  even  to  the  ends  of  the  earth,  are  for 
Jacob  his  servant's  sake,  'and  for  Israel's  his  elect, 
Isa.  xlv.  4. 

(5.)  That  he  would  make  their  sin  their  punish- 
ment; {v.  14.)  compare  x>.  6.  Their  sin  was,  hunting 
for  David,  to  make  a  prey  of  him;  their  punishment 
should  be,  that  they  should  be  reduced  to  such  ex- 
treme po\'ert)',  that  they  should  hunt  about  for 
meat  to  satisfy  their  hunger,  and  should  miss  of  it, 
as  thev  missed  of  David.  Thus  they  should  be,  not 
cut  off*  at  once,  but  scattered,  (v.  11.)  and  gradually 
consumed;  {v.  15.)  they  that  die  by  famine  die  by 
inches,  and  feel  themselves  die.  Lam.  iv.  9.  He 
foretells,  that  they  should  be  forced  to  beg  their 
bread  from  door  to  door.  [1.]  That  they  should  do 
"it  with  the  greatest  regret  and  reluctancy  imagina- 
ble; to  beg  they  are  ashamed,  (which  makes  it  the 
greater  punishment  to  them,)  and  therefore  they  do 
it  at  evening,  when  it  begins  to  be  dark,  that  they 
may  not  be  seen;  at  the  time  when  other  beasts  of 
prey  creep  forth,  civ.  20.  [2.]  That  yet  they 
sliould  be  very  clamorous  and  loud  in  their  com- 
plaints, which  would  proceed  from  a  great  indigna- 
tion at  their  condition,  which  they  cannot  in  the 
least  degree  reconcile  themselves  to;  They  shall 
make  a  noise  like  a  dog.  When  they  were  in  quest 
of  David,  they  made  a  noise  like  an  angry  dog 
snarling  and  barking;  now,  when  they  are  in  quest 
of  meat,  they  shall  make  a  noise  like  an  hungry  dog 
howling  and  wailing.  Those  that  repent  of  their 
sins,  mourn,  when  in  trouble,  like  doves;  those 
whose  heaits  are  hardened,  make  a  noise,  when  in 
trouble,  like  dogs,  like  a  ivild  bull  in  a  net,  full  of 
the  fury  of  the  Lord.  See  Hos.  vii.  14.  They  have 
s  nt  cried  unto  me  ivith  their  heart,  when  they  howled 
n  their  beds  for  com  and  wine.  [3.]  That  they 
should  meet  with  little  relief,  but  the  hearts  of  peo- 
ple should  be  very  much  hardened  toward  them;  so 
that  they  should  ^o  round  about  the  city,  and  wan- 
der ufi  and  down  for  meat,  {y.  15.)  and  should  get 
nothing  but  by  dint  of  importunity,  according  to  our 
marginal  reading.  If  they  be  not  satisfied,  they  will 
tarry  all  night;  so  that  what  people  do  give  them, 
's  not  with  good-will,  but  only  to  be  rid  of  them, 
'est  by  tlicir  continual  coming  they  weary  them. 
'4.]  That  they  should  be  insatiable,  which  is  the 
'.reatest  misery  of  all  in  a  poor  condition;  They  are 
"reedy  dogs  which  can  never  have  enough,  (Isa. 
Ivi.  11.)  and  they  grudge  if  they  be  not  satisfied. 
A  conteii  ed  man,  if  he  has  not  what  he  would  have, 
yet  does  not  grudge,  does  not  quarrel  with  Provi- 
dence, n  r  fret  within  himself;  but  those  whose  God 
is  their  nelly,  if  that  be  not  filled,  and  its  appe- 
tites g^Mtified,  fall  out  both  with  God  and  them- 
selves It  is  not  poverty,  but  discontent,  that  makes 
a  mar  unhappy. 

II.  He  expects  to  praise  God;  that  God's  provi- 
denc  would  find  him  matter  for  praise,  and  that 
<iod's  grace  would  work  in  him  a  heart  for  praise, 
7 .  16,  17.     Obsene, 

).  What  he  would  praise  Gcd  for.      (1.)   He 


would  praise  his  power  and  his  mercy,  both  should 
be  the  subject  mutter  of  his  song.  Power,  without 
mercy,  is  to  be  dreaded;  mercy,  without  power,  is 
not  what  a  man  can  expect  much  benefit  from;  but 
God's  power,  by  which  he  is  able  to  help  us,  and 
his  mercy,  by  which  he  is  inclined  to  help  us,  will 
justly  be  the  everlasting  praise  of  all  the  saints. 
(2.)  He  would  praise  him,  because  he  had,  many  a 
time,  and  all  along,  foimd  him  his  Defence,  and  his 
Refuge,  in  the  day  of  trouble.  God  brings  his  peo- 
ple into  trouble,  that  they  may  experience  his  power 
and  mercy  in  protecting  and  sheltering  them,  and 
may  have  occasion  to  praise  him.  (3.)  He  would 
praise  him,  because  he  had  still  a  dependence  upon 
him,  and  a  confidence  in  him,  as  his  Strength  tn 
support  him  and  carry  him  on  in  his  duty,  his  De- 
fence to  keep  him  safe  from  evil,  and  the  God  of  his 
mercy  to  make  him  happy  and  easy.  He  that  is  all 
this  to  us,  is  certainly  worthy  of  our  best  affections, 
praises,  and  services. 

2.  How  he  would  praise  Gcd.  (1.)  He  would 
sing.  As  that  is  a  natural  expression  of  joy,  so  it  is 
an  mstituted  ordinance  for  the  exerting  and  exciting 
of  holy  joy  and  thankfulness.  (2.)  He  would  sing 
aloud,  as  one  much  affected  with  the  glon-  of  God, 
that  was  not  ashamed  to  own  it,  and  that  desired  to 
affect  others  with  it.  He  will  sing  of  God's  power, 
but  he  will  sing  aloud  of  his  mercy;  the  considera- 
tion of  that  raises  his  affections  more  than  any  thing 
else.  (3.)  He  would  sing  aloud  in  the  morning, 
when  his  spirits  were  most  fresh  and  lively:  God's 
compassions  are  new  every  morning,  and  therefore 
it  is  fit  to  begin  the  day  with  his  praises.  (4.)  He 
would  sing  unto  God,  {v.  17.)  to  his  hcncur  and 
gloiy,  and  with  him  in  hi-s  e)'e.  As  we  must  direct  our 
prayers  to  God,  so  to  him  we  must  direct  our  praises, 
and  must  look  up,  making  melody  to  the  Lord. 

PSALM  LX. 

After  many  psalms  which  David  penned  in  a  day  of  dis- 
tress, this  comes,  which  was  calculated  for  a  da}-  of  tri- 
umph; it  was  penned  after  he  was  settled  in  the  throne 
upon  occasion  of  an  illustrious  victory  which  God  blesseu 
his  forces  with  over  the  Syrians  and  Edomites:  it  was 
when  David  was  in  the  zenith  of  his  prosperity,  and  the 
affairs  of  his  kingdom  seem  to  have  been  in  a  better  pos- 
ture than  ever  they  were  either  before  or  after.  See 
2  Sam.  viii.  3,  13.  I  Chron.  xviii.  3,  12.  David,  in  pros- 
perity, was  as  devout  as  David  in  adversity.  In  this 
psalm,  I.  He  reflects  upon  the  bad  state  of  the  public 
interests,  for  many  years,  in  which  God  had  been  con- 
tending with  them,  v.  1..3.  11.  He  takes  notice  of  the 
happy  turn  lately  given  to  their  affairs,  v.  4.  HI.  He 
prays  for  the  deliverance  of  God's  Israel  from  their  ene- 
mies, V.  5.  IV.  He  triumphs  in  hope  of  their  victories 
over  their  enemies,  and  begs  of  God  to  carry  them  on 
and  complete  them,  v.  6..  12.  In  singing  this  psalm,  we 
may  have  an  eye  both  to  the  acts  of  the  church,  and 
to  the  state  of  our  own  souls,  both  which  have  their 
struggles. 

To  the  chief  musician  upon  Shushan-eduth,  Mich- 
tam  of  David,  to  teach;  when  he  strove  with 
jiram-naharaim  and  with  Aravi-zobah,  when 
Joab  ret  limed  and  smote  of  Edom  in  the  valley 
of  Salt  twelve  thousand. 

] .  g^  GOD,  thou  hast  cast  us  off,  thou 
\J  hast  scattered  us,  thou  hast  been  dis- 
pleased ;  O  turn  thyself  to  us  ag;ain.  "2. 
Thou  hast  made  the  earth  to  tremble;  thou 
hast  broken  it :  heal  the  breaches  thereof; 
for  it  shaketh.  3.  Thou  hast  showed  thy 
people  hard  things ;  thou  hast  made  us  to 
drink  the  wine  of  astonishment.  4  Thou 
hast  i^iven  a  banner  to  them  that  fear  thee, 
that  it  may  be  displayed  because  of  the 
tvuih.     Selah.     5.  That  thv  beloved  mny 


PSALMS,  LX. 


373 


be  deliv<5red,  save  loith  thy  right  hand,  and 
hear  me. 

The  title  gives  us  an  account,  1.  Of  tlie  general 
design  of  the  psalm;  it  is  Michtam— -David's  jewel, 
and  it  is  to  teach.     The  Levites  must  teach  it  the 
people,  and  by  it  teach  them  both  to  trust  in  God, 
and  to  triumph  in  him;  we  must  in  it  teacli  our- 
selves and  one  another.     In  a  day  of  public  rejoic- 
ing, we  have  need  to  be  taught  to  direct  our  joy  to 
God,  and  to  terminate  it  in  him,  to  give  none  of  that 
praise  to  the  instruments  of  our  deliverance  which 
is  due  to  him  only,  and  to  encourage  our  hopes  with 
our  joys.     2.  Of  the  particular  occasion  of  it:  It  was 
at  a  time,  (1.)  When  he  was  at  war  with  the  Syri- 
ans, and  still  had  a  conflict  with  them,  both  those 
of  Mesopotamia,  and  those  of  Zobah.     (2.)  When 
he  had  gained  a  great  victory  over  the  Edomites, 
by  his  forces  jnd"r  the  command  of  Joab,  who  had 
left  12,000  of  the  enencw  dead  upon  the  spot.     Da- 
vid has  an  eye  to  both  tnese  concerns,  in  this  psalm : 
he  is  in  care  about  his  strife  with  the  Assyrians,  and, 
in  reference  to  that,  he  prays;  he  is  rejoicing  in  his 
success  against  the  Edomites,  and,  in  reference  to 
that,  he  triumphs  with  a  holy  confidence  in  God, 
that  he  would  complete  the  x'ictory.     We  have  our 
cares,  at  the  same  time  that  we  have  cur  joys,  and 
they  may  serve  for  a  balance  to  each  other,  that 
neither  may  exceed.     They  may  likewise  furnish 
us  with  matter  both  for  prayer  and  praise,  for  both 
must  be  laid  before  God  with  suitable  affections  and 
devotions.     If  one  point  be  gained,  yet  in  another 
we  are  still  striving:  the  Edomites  are  vanquished, 
but  the  Syrians  are  not;  therefore  let  not  him  that 
mrds  on  the  harness,  boast  as  if  he  had  put  it  off. 
In  these  verses,  which  begin  the  psalm,  we  have, 
I.  A  melancholv  memorial  of  the  many  disgraces 
and  disappointmeiits  which  God  had,  for  some  years 
past,  put  the  people  under.     During  the  reign  of 
S  ml,  especially  in  the  latter  end  of  it,  and  during 
David's  struggle  with  the  house  of  Saul,  while  he 
reigned  over  Judah  only,  the  affairs  of  the  kingdom 
were  much  perplexed,  and  the  neighbouring  nations 
were  vexatious  to  them.     1.  He  complains  of  hard 
things  which  they  had  seen,  which  they  had  suffer- 
ed, {-v.  3. )  while  the  Philistines  and  other  ill-dispos- 
ed neighlK)urs  took   all  advantages  against  them. 
God  sometimes  shows  even  his  own  people  hard 
things  in  this  world,  that  they  may  not  take  up  their 
rest  in  it,  but  may  dwell  at  ease  in  him  only.     He 
owns  God's  displeasure  to  be  the  cause  of  all  the 
hardshi]5s  they  had  undergone;  "Thou  hast  been 
disfileasi'd  by  us,  displeased  against  us,  {y.  1.)  and 
in  tli>-  displeasure  hast  cast  us  off,  and  scattered  us, 
hast  put  us  out  of  thy  protection;  else  our  enemies 
could  not  lia\-e  ])revailed  thus  against  us.    Tliey  liad 
never  made  a  prey  of  us,  if  thou  hadst  not  broken  ] 
the  staff  of  bands,  (Zech.   xi.   14. )  l)y  which  we  ; 
were  united,  and  so  scattered  us."    Whate\-er  oui- 
trouble  is,  and  whoever  are  the  instruments  nf  it, 
we  must  own  the  hand  of  God,  his  righteous  hand, 
in  it.    3.  He  laments  the  ill  effects  and  consequences 
of  the  miscari-iages  of  the  late  years.     The  whole 
nation  was  in  a  convulsion;   Thou  hast  7nade  the 
earth  to  tremble,  or  the  land.     The  generality  of 
the  people  had  dreadful  apprehension  of  the  issue 
of  these  things;  the  good  i)eople  themselves  were  in 
a  dnsteniation ;  "Thou  hast  made  us  to  drink  the 
wine  of  astonishment;  we  were  like  men  intoxicated, 
and  at  our  wit's  end,  not  knowing  how  to  reconcile 
these  dispensations  with  God's  promises  and  his  re- 
lation to  his  people;  we  are  amazed,  can  do  nothing, 
nor  know  we  what  to  do." 

Now  this  is  mentioned  here,  to  teach,  that  is,  for 
':he  insti-uction  of  the  people.  When  God  is  turn- 
ng  his  hand  in  our  favours,  it  is  good  to  remember 
our  former  calamities.     (1.)  That  we  may  retain 


the  good  impressions  they  made  upon  us,  and  may 
have  them  revived.  Our  souls  must  still  have  the 
affliction  and  the  miseiy  in  remembrance,  that  they 
maybe  humbled  within  us,  Lam.  iii.  19,  20.  (2.) 
That  God's  goodness  to  us,  in  relieving  and  raising 
us  up,  may  be  more  magnified;  for  it  is  as  life  from 
the  dead,  so  strange,  so  refreshing.  Our  calamities 
serve  as  foils  to  our  joys.  (3.)  That  we  may  net 
be  secure,  but  may  always  rejoice  with  trembling, 
as  those  that  know  not  how  soon  we  may  be  return- 
ed into  the  furnace  again,  which  we  were  lately 
taken  out  of,  as  the  silver  is  when  it  is  not  thorcugh- 
ly  refined. 

II.  A  thankful  notice  of  the  encouragement  God 
had  given  them  to  hope,  that,  though  things  had 
been  long  bad,  they  would  now  begin  to  mend;  {v. 
4.)  "Thou  hast  given  a  banner  to  them  that  fear 
thee,  (for,  as  bad  as  the  times  are,  there  is  a  rem- 
nant among  us  that  desire  to  fear  thy  name,  for 
whom  thou  hast  a  tender  concern,)  that  it  may  be 
displayed  by  thee,  because  of  the  truth  of  thy  pro- 
mise which  thou  wilt  perform,  and  to  be  displayed 
by  them,  in  defence  of  truth  and  equity,"  xh'.  4. 
This  banner  was  David's  government,  the  establish- 
ment and  enlargement  of  it  over  all  Israel;  the  pious 
Israelites,  who  feared  God,  and  had  a  regard  to  the 
divine  desig-nation  of  David  to  the  throne,  took  his 
elevation  as  a  token  for  good,  and  like  the  lifting  up 
of  a  banner  to  them.  1.  It  united  them,  as  soldiers 
are  gathered  together  to  their  colours;  they  that 
were  scattered,  (x".  1.)  divided  among  themselves, 
and  so,  weakened  and  exposed,  coalesced  in  him, 
when  he  was  fixed  upon  the  throne.  2.  It  animated 
them,  and  put  life  and  courage  into  them,  as  the 
soldiers  are  heartened  by  the  sight  of  their  bannei-. 
3.  It  struck  a  terror  upon  their  enemies;  to  whom 
they  could  now  hang  out  a  flag  of  defiance.  Christ, 
the' Son  of  David,  is  given /o?-  an  E?isign  of  the  peo- 
ple, (Isa.  xi.  10.)  for  a  Banner  to  those  that  fear 
God;  in  him,  as  the  Centre  of  their  unity,  they  are 
gathered  together  in  one ;  to  him  they  seek,  in  him 
they  glory  and  take  courage ;  his  love  is  the  banner 
over  them,  in  his  name  and  strength  they  Avage  war 
with  the  powers  of  darkness,  and  under  him  the 
church  becomes  terrible  as  an  army  with  banners. 
III.  An  humlile  petition  for  seasonable  mercy. 

1.  That  God  would  be  reconciled  to  them,  though 
he  had  been  displeased  with  them.  In  his  displea- 
sure their  calamities  began,  and  therefore  in  his 
faxour  their  prosperity  must  begin;  O  turn  thyself 
to  us  again;  {v.  1.)  smile  upon  us,  and  take  part 
with  us;  be  at  peace  with  us,  and  in  that  peace  we 
shall  have  peace.  Tranquillus  Deus,  tranquillat 
omnia — .i  God  at  peace  ivith  us,  spreads  peace  over 
all  the  scejie. 

2.  Tliat  thev  might  be  reconciled  to  one  another, 
thougli  thevliad  Ijeen  broken  and  wretchedly  divided 
among  themselves;  "Heal  the  breaches  of  our  land, 
(t.  2. )  not  only  the  breaches  made  upon  us  by  our 
enemies,  l)ut  the  breaches  made  among  ourselves  by 
oui-  unhappy  divisions."  Those  are  breaches  which 
the  follv  and  corniption  of  man  makes,  and  which 
nothing  but  tlie  wisdom  and  grace  of  God  can  make 
uj)  and  i-e])air,  by  pouring  out  a  spirit  of  love  and 
peace,  by  which  only  a  sliaken  shattered  kingdom 
is  set  to  i-ights,  and  saved  from  ruin. 

3.  That  thus  they  might  be  preserved  out  of  the 
hands  of  their  enemies;  {v.  5.)  "That  thy  beloved 
7nay  be  delivered,  and  not  made  a  prey  of,  save  with 
thy  right  hand,  with  thine  own  power,  and  by  sucli- 
instniments  as  thou  art  pleased  to  make  the  men  of 
tliy  right  hand,  and  hear  me. "  They  that  fear  God 
are  his  beloved;  they  are  dear  to  him  as  the  apple 
of  his  eye;  they  are  often  in  distress,  but  they  shall 
be  delivered;  God's  own  right  hand  shall  save  them, 
for  they  that  have  his  heart  have  his  hand;  Save 
them,  and  hear  me.     Note,  God's  praying  people 


M4 


PSALMS,  LX. 


may  take  the  general  deliverances  of  the  church, 
as  answers  to  their  prayers  in  particular.  If  we 
improve  what  interest  we  have  at  the  throne  of  gi-ace 
for  blessings  for  the  public,  and  those  blessings  be 
bestowed,  beside  the  share  we  have  with  others  in 
the  benefit  of  them,  we  may  each  of  us  say,  with 
peculiar  satisfaction,  "God  has  therein  heard  me, 
•».nd  answered  me. " 

^.  God  hath  spoken  in  his  hohness;  I  will 
rejoice :  I  will  divide  Shechem,  and  mete 
out  the  valley  of  Succoth.  7.  Gilead  is 
mine,  and  Manasseh  is  mine ;  Ephraim  also 
is  the  strength  of  my  head;  Judah  is  my 
lawgiver;  8.  Moah  ?s  my  wash-pot;  over 
Edom  will  I  cast  out  my  shoe :  Philistia, 
triumph  thou  because  of  me.  9.  Who  will 
bring  mc  into  the  strong  city?  who  will  lead 
me  into  Edom?  10.  fVilt  not  thou,  O  God, 
which  hadst  cast  us  off?  and  thou,  O  God, 
ivhich  didst  not  go  out  with  our  armies?  11. 
Give  us  help  from  trouble :  for  vain  is  the 
help  of  man.  12.  Througii  God  we  shall 
do  valiantly:  for  he  it  is  that  shall  tread 
down  our  enemies. 

David  is  here  rejoicing  in  hope,  and  praying  in 
hope;  such  are  the  triumphs  of  the  saints,  not  so 
much  upon  the  account  of  what  they  have  in  pos- 
session, as  of  what  they  have  in  prospect;  (v.  6.) 
"God  has  nfiokcn  in  his  holiness;  he  has  given  me 
his  word  of  promise,  has  siuorn  by  his  holiness,  and 
he  will  not  lie  unto  David;  (Ixxxix.  35.)  therefore 
/  will  rejoice,  and  please  myself  with  the  hopes  of 
the  performance  of  the  promise,  which  was  intended 
for  more  than  a  pleasing  promise."  Note,  God's 
word  of  promise,  being  a  firm  foundation  of  hope,  is 
a  full  fountain  of  joy  to  all  believers. 

I.  David  here  rejoices;  and  it  is  in  prospect  of 
■  two  things; 

1.  The  perfecting  of  this  revolution  in  his  own 
kingdom.  God  having  sfioken  in  his  holiness  that 
pavid  shall  be  king,  he  doubts  not  but  the  kingdom 
is  all  his  own,  as  sure  as  if  it  were  already  in  his 
hand;  /  will  divide  Shechem,  a  j^leasant  city  in 
mount  Ephraim,  and  mete  out  the  valley  of  Succoth, 
as  my  own;  {v.  7.)  Gilead  is  mine,  and  Manasseh  is 
mine,  and  both  entirely  reduced.  Ephraim  would 
furnisli  him  with  soldiers  for  his  lifc-girards  and  his 
standing  forces,  Judah  would  funiish  him  with  al)lc 
judges  for  his  courts  of  justice;  and  thus  Ephraim 
would  be  the  strength  of  his  head,  and  Judah  his 
lawgiver.  Thus  m?c\'  an  active  believer  triumph 
in  the  promises,  and  take  the  comfort  of  all  the  good 
contiined  in  them;  for  tiiey  are  all  yea  and  amen  in 
Christ;  "God  has  sfioken  in  his  holiness,  and  then 
pirdon  is  mine,  peace  mine,  grace  mine,  Christ 
mine,  lieaven  mine,  God  himself  mine;"  jill  is 
yours,  for  you  are  Christ's,  1  Cor.  iii.  22,  23. 

2.  The  conquering  of  the  neighbouring  nations, 
which  had  been  vexatious  to  Israel,  were  still  dan- 
eerons,  and  ojjposed  the  tiironc  of  D  ivid,  v.  8. 
Moab  shall'  l)e  enslaved,  and  ])ut  to  the  meanest 
dmdgeiy;  The  Moabites  becami-  David's  sen>ants, 
2  Sam.  viii.  2.  Edom  shall  l)e  taken  possession  of, 
as  David's  own,  which  was  signified  b\'  drawing  off 
his  shoe  over  it,  Rutli  iv.  7.  As  fir  the  Philistines, 
let  them,  if  they  dar.-,  triumph  ox'er  him  as  they 
had  done;  he  will  soon  force  them  to  cliange  their 
note:  rather  let  those  that  know  their  own  interest, 
triumph  because  of  him;  for  it  would  be  tlio  greatest 
kindness  imaginable  to  them,  to  be  lirouglit  into 
objection  to  David,  and  communion  with  Isi-ael. 


But  the  war  is  not  yet  brought  to  an  end;  there  is 
a  strong  city,  Rabbah  (perhaps)  of  the  children  oi 
Ammon,  which  yet  holds  out;  Edom  is  not  vet  sub- 
dued. Now,  (1.)  David  is  here  inquiring  {ov  help 
to  cany  on  the  war;  "Who  will  bring  me  into  the 
strong  city?  What  allies,  auxiliaries,  can  I  depend 
upon,  to  make  me  master  of  the  enemies'  country, 
and  their  strong  holds?"  They  that  have  begun  a 
good  work,  cannot  but  desire  to  make  a  thorough 
work  of  it,  and  to  bring  it  to  perfection.  (2.)  He  is 
expecting  it  from  God  only;  "  Wilt  not  thou,  OGod? 
For  thou  hast  sfioken  in  thine  holiness;  and  wilt  not 
thou  be  as  good  as  thy  word?"  He  takes  notice  of 
the  frowns  of  Providence  they  had  been  under, 
Thou  hadst,  in  appearance,  cast  us  off,  thou  didst 
not  go  forth  with  our  arjnies;  when  they  were 
defeated  :md  met  with  disappointments,  they  owned 
it  was  b^  cause  thev  wanted,  that  is,  because  they 
had  forfeited,  the  gracious  presence  of  God  with 
them;  yet  they  do  not  therefore  fly  from  him,  but 
ratl\er  take  so  nuich  the  faster  hold  of  him;  and  the 
less  he  has  done  for  them  of  late,  the  more  they 
hoped  he  would  do.  At  the  same  time  that  they 
own  God's  justice  in  what  was  past,  they  hoped  in 
his  mercy  for  what  was  to  come;  "Though  thou 
hadst  cast  us  off,  yet  thou  wilt  not  contend  for  ever, 
thou  wilt  not  always  chide;  though  thou  hadst  cast 
us  off,  yet  thou  hast  begini  to  show  mercy ;  and  wilt 
thou  not  perfect  what  thou  hast  begun?"  The  Son  of 
David,  in  his  sufferings,  seemed  to  be  cast  off  by  his 
Father,  when  hp  cried  out,  Why  hast  thou  forsaken 
me?  And  yet,  even  then,  he  obtained  a  glorious 
victory  over  the  powers  of  darkness  and  their  strong 
city,  a  victoiy  which  will  undoubtedly  be  completed 
at  last ;  for  he  is  gone  forth  conquering  and  to 
conquer.  The  Israel  of  God,  his  spiritual  Israel, 
are  likeAvise  through  him,  more  than  conquerors. 
Thougli  sometimes  they  may  be  tempted  to  think 
that  God  has  cast  them  off,  and  may  be  foiled  in 
particular  conflicts,  yet  God  will  bring  them  into 
the  strong  city  at  last;  Vincimur  in  firselio,  sed  non 
in  bello — We  are  foiled  in  a  battle,  but  not  in  the 
whole  war.  A  lively  faith  in  the  promise  will  assure 
us,  not  only  that  the  God  of  fieace  shall  tread  Satan 
under  our  feet  shortly,  but  that  it  is  our  Father's 
good  fileasure  to  give  us  the  kingdom. 

II.  He  prays  in  hope.  His  prayer  is,  Give  us 
helfi  from  trouble,  v.  11.  Even  in  the  day  of  their 
triumph,  they  see  themselves  in  trouble,  because 
still  in  war,  which  is  troublesome  even  to  the  pre- 
vailing side.  None,  therefore,  can  delight  in  wai', 
but  those  that  love  to  fish  in  trouliled  waters.  The 
helfi  from  trouble  they  pray  for,  is,  preservation  from 
those  they  were  at  war  with.  Thougli  now  thev 
were  conquen^rs,  yet,  (so  uncertain  are  the  issues  of 
war,)  unless  God  gave  them  help  in  the  next  en- 
gagement, they  might  be  defeated;  therefore.  Lord, 
send  us  hel/i  from  the  sanctuary.  Helfi  from  trou- 
ble is  rest  from  war,  which  they  praved  iov,  as  t  hose 
that  contended  for  equity,  not  for  victory,  Sic 
quperimus  fiacem — Thus  we  seek  for  fi^ace. 

The  ho])c  with  which  they  suppoit  tliemselves  in 
this  prayer,  has  two  things  in  it.  1.  A  diffidence  of 
themselves,  and  all  tlieir  creature-confidences;  Vain 
is  the  helfi  of  man.  Then  only  we  are  qualified  to 
receive  help  from  God,  when  we  are  brought  to  own 
the  insufficiency  of  all  creatures  to  do  tliat  for  us 
which  we  expect  him  to  do.  2.  A  confidence 
in  God,  and  in  liis  power  and  promise;  (t.  12.) 
"  Through  God  we  shall  do  vaiianthi,  and  so  we 
shall  do  victoriouslv;  for  he  it  is,  and  he  onlv,  that 
shall  tread  down  our  enemies,  and  shall  have  the 
praise  of  it."  Note,  (1.)  Our  confidence  in  God 
must  be  so  far  from  superseding,  that  it  must  en- 
c  nirage  and  quicken,  our  cndeavoin-s  in  the  wav  of 
o)ir  duty.  1  hough  it  is  God  that  performs  all  things 
for  us,  yet  there  is  something  to  be  done  by  us. 


PSALMS,  LXl. 


375 


(2. )  Hope  in  God  is  the  best  principle  of  true  cour- 
age. Those  that  do  their  duty  under  his  conduct,  may 
afford  to  do  it  valiantly;  for  what  need  they  fear 
who  have  God  on  their  side?  (3.)  It  is  only  through 
God,  and  by  the  influence  of  his  grace,  tliat  we  do 
vahantly;  it  is  he  that  puts  strength  into  us,  and  in- 
spires us,  who  of  ourselves  are  weak  and  timorous, 
with  courage  and  resolution.  (4.)  Though  ^\'e  do 
ever  so  valiantly,  the  success  must  be  attributed  en- 
tirely to  him;  for  he  it  is  that  shall  tread  donvn  our 
enemies,  and  not  we  ourselves.  All  our  victories,  as 
well  as  our  valour,  are  from  him,  and  therefore  at 
his  feet  all  our  crowns  must  be  cast. 

PSALM  LXI. 

David,  in  this  psalm,  as  in  many  others,  beg.us  with  a  sad 
heart,  but  concludes  with  an  air  of  pleasantness;  begins 
with  prayers  and  tears,  but  ends  with  songs  of  praise. 
Thus  the  soul,  by  being  lifted  up  to  God,  returns  to  the 
enjoyment  of  itself.  It  should  seem,  David  was  driven 
out  and  banished  when  he  penned  this  psalm,  whether  by 
Saul  or  Absalom  is  uncertain:  some  think  by  Absalom, 
because  he  calls  himself  the  king;  (v.  6.)  but  that  refers 
to  the  King  Messiah.  David,  in  this  psalm,  resolves  to 
persevere  in  his  duty,  encouraged  thereto  both  by  his  ex- 
perience,and  by  his  expectations.  I.  He  will  call  upon 
God,  because  God  had  protected  him,  V.  1- .3.  II.  He  will 
call  upon  God,  because  God  had  provided  well  for  him, 
V.  4,  5.  III.  He  will  praise  God,  because  he  had  an  assu- 
rance of  the  continuance  of  God's  favour  to  him,  v.  6.  .8. 
So  that,  in  singing  this  psalm,  we  may  find  that  which  is 
very  expressive  both  of  our  faith  and  of  our  hope,  of  our 
prayers  and  of  our  praises;  and  some  passages  in  this 
psalm  are  very  peculiar. 

To  the  chief  musician  iifion  JVeg-inah.    A  psalm  of 
David. 

1.  inrEAR  my  cry,  O  God;  attend  unto 
-SJL  my  prayer.  2.  From  the  end  of 
the  earth  will  I  cry  unto  thee,  when  my 
heart  is  overwhelmed :  lead  me  to  the  Rock 
that  is  higher  than  I.  3.  For  thou  hast  been 
a  shelter  for  me,  and  a  strong  tower  from 
the  enemy.  4.  I  will  abide  in  thy  taberna- 
cle for  ever ;  I  will  trust  in  the  covert  of  thy 
wings.    Selah. 

In  these  verses,  we  may  observe, 

1.  David's  close  adherence  and  application  to 
God  by  prayer  in  the  day  of  his  distress  and  trouble; 
"Whatever  comes,  I  will  cry  unto  thee;  {v.  2.)  not 
cry  to  other  gods,  but  to  thee  only;  not  fall  out  with 
thee  because  thou  afflictest  me,  but  still  look  unto 
tliee,  and  wait  upon  thee;  not  speak  to  thee  in  a 
cold  and  careless  manner,  but  cry  to  thee  with  the 
greatest  importunity  and  fervency  of  spirit,  as  one 
that  will  not  let  thee  go,  except  thou  bless  me. " 
This  he  will  do,  ( 1. )  Notwithstanding  his  distance 
'rom  the  sanctuary,  the  house  of  prayer,  where  he 
.:sed  to  attend  as  in  the  court  of  requests;  '^ From 
the  end  of  the  earth,  or  of  the  land,  from  the  most 
"emote  and  obscure  comer  of  the  country,  will  I  cry 
unto  thee. "  Note,  Wherever  we  are,  we  may  have 
liberty  of  access  to  God,  and  may  find  a  way  open 
to  the  throne  of  grace,  Undique  ad  c^elos  tantiindem 
estvige — Heaven  isegually  accessible  from  all  places. 
"Nay,  because  I  am  here  in  the  end  of  the  earth,  in 
sorrow  and  solitude,  therefore  I  will  cry  unto  thee." 
Note,  That  which  separates  us  from  cur  ether  com- 
forts, should  drive  us  so  much  the  nearer  to  God, 
the  Fountain  of  all  comfort.  (2.)  Notwithstanding 
the  dejection  anddespondency  of  his  spirit;  "Though 
my  heart  is  over^tv helmed,  it  is  not  so  sunk,  so  bur- 
thened,  but  that  it  may  oe  Ifted  up  to  God  in 
prayer;  if  it  is  not  capaoie  of  ^nng  thus  raised,  it  is 
certainly  too  much  cas.'  dof^  Nay,  because  my 
heart  is  ready  to  be  overwh*"'  ned,  therefore  I  will 
cry  unto  thee,  for  bv  that  riieaa'  It  will  be  supported 


and  relieved. "  Note,  Weeping  must  quicken  pray  mg, 
and  not  deaden  it.  Is  any  afflicted?  let  him  pray. 
Jam.  V.  13.  Ps.  cii.  title. 

2.  The  particular  petition  he  put  up  to  God,  when 
his  heart  was  overwhelmed,  and  he  was  ready  to 
sink;  Lead  me  to  the  Rock  that  is  higher  than  J; 
that  is,  (1. )  "To  the  Rock  which  is  too  high  for  me 
to  get  up  to,  miless  thcu  help  me  to  it.  Lord,  give 
me  such  an  assurance  and  satisfaction  of  my  own 
siifcty  as  I  can  never  attain  to  but  by  thy  special 
grace  working  such  a  faith  in  me."  (2.)  "lothe 
Hock  on  the  top  of  which  I  shall  be  set  further  out 
of  the  reach  ot  my  troubles,  and  nearer  the  serene 
and  quiet  region,  than  I  can  be  by  any  power  or  wis-" 
dom  ff  my  own."  God's  power  and  promise  are  a 
rock  that  is  higher  than  we.  This  Rock  is  Christ; 
they  are  safe  that  are  in  him.  We  cannot  get  upon 
this  rock,  unless  God  by  his  power  lead  us;  /  will 
put  thee  in  the  cleft  of  the  rock,  Exod.  xxxiii.  22. 
We  should,  therefore,  by  faith  and  prayer,  put  our- 
selves under  the  divine  conduct,  that  we  may  be 
taken  under  the  divine  direction. 

3.  His  desire  and  expectation  of  an  answer  ci 
peace.  He  begs  in  faith;  (x*.  1.)  "Hear  my  cry,  C 
God,  attend  wito  my  prayer;  let  me  have  the  pre- 
sent comfort  of  knowing  that  I  am  heard,  (xx.  6.)_ 
and  in  due  time  let  me  have  that  which  I  pray  for. '' 

4.  The  ground  of  this  expectation,  and  the  plea 
he  uses  to  enforce  his  petition;  {v.  3.)  "  Thou  hast 
been  a  Shelter  for  me,  I  have  found  in  thee  a  Rock 
higher  than  I ;  therefore  I  trust  thou  wilt  still  lead 
me  to  that  Rock. "  Note,  Past  experiences  of  the 
bcfiefit  of  trusting  in  God,  as  they  should  engage  us 
stUl  to  keep  close  to  him,  so  they  should  encourage 
us  to  hope  that  it  will  not  be  in  vain.  "Thou  hast 
been  my  strong  Tower  from  the  enemy,  and  thou 
art  as  strong  as  ever,  and  thy  name  as  much  a  re- 
fuge to  the  righteous  as  ever  it  was,"  Prov.  xviii.  10. 

5.  His  resolution  to  continue  in  the  way  of  duty 
to  God,  and  dependence  on  him,  v.  4.  (1.)  The 
service  of  God  shall  be  his  constant  work  and  busi- 
ness: all  those  must  make  it  so  who  expect  to  find 
God  their  Shelter  and  strong  Tower:  none  but  his 
menial  servants  have  the  benefit  of  his  protection;  / 
will  abide  in  thy  tabernacle  for  ever.  David  was 
now  banished  from  the  tabernacle,  which  was  his 
greatest  grievance;  but  he  is  assured  that  God,  by 
his  providence,  would  bring  him  back  to  his  tiiber- 
nacle,  because  he  had,  by  his  grace,  wrought  in  him 
such  a  kindness  for  his  tabernacle,  as  that  he  was 
resolved  to  make  it  his  peiiJctual  residence,  xxvii.  4 
He  speaks  of  abiding  in  it  for  ever,  because  that 
tabernacle  was  a  type  and  figure  of  heaven,  Heb. 
ix.  8,  9,  24.  Those  that  dwell  in  God's  tabernacle, 
as  it  is  a  house  of  duty,  during  their  short  ex<er  on 
earth,  shall  dwell  in  that  tabernacle  which  is  the 
house  of  glory,  during  an  endless  exier.  (2.)  The 
grace  of  God  and  the  covenant  of  grace  shall  be  his 
constant  comfort;  I  will  make  my  refuge  in  the  co- 
vert of  his  wings,  as  the  chickens  seek  both  warmth 
and  safety  under  the  wings  of  the  hen.  Those  that 
have  found  God  a  Shelter  to  them,  ought  still  to 
have  recourse  to  him  in  all  their  straits.  This  ad- 
vantage thev  have  that  abide  in  God's  tabernacle, 
that  in  the  time  of  trouble  he  shall  there  hide  them. 

5.  For  thou,  O  God,  hast  heard  my  vows : 
thou  hast  given  me  the  heritage  of  those 
that  fear  thy  name.  6.  Thou  wilt  prolong 
the  king's  hfe  ;  and  his  years  as  many  gene- 
rations. 7.  He  shall  abide  before  God  for 
ever :  O  prepare  mercy  and  truth,  which 
may  preserve  him.  8.  So  will  T  sing  praise 
unto  thy  name  for  ever,  that  1  may  daily 
perform  my  vows. 


37  e 


PSALMS,  LXIl. 


In  these  verses,  we  may  observe, 
1.  With  what  pleasure  David  louks  back  upon 
what  God  had  done  for  him  formerly;  {v.  5.)  Thou, 

0  God,  hast  heard  my  vows,  that  is,  (1.)  "The 
vows  themselves  which  I  made,  and  with  which 

1  bound  my  soul;  thou  hast  taken  notice  of  them; 
thou  hast  accepted  them,  because  made  in  sin- 
cerity, and  been  well  pleased  with  them ;  thou  hast 
been  mindful  of  them,  and  put  me  in  mind  of  them;" 
God  put  Jacob  in  mind  of  his  vows,  Gen.  xxxi. 
13. — XXXV.  1.  Note,  God  is  a  Witness  to  all  our 
vows,  all  our  good  purposes,  and  all  our  solemn  pro- 
mises of  new  oliedience.  He  keeps  an  account  of 
them,  which  should  be  a  good  reason  with  us,  as  it 
was  with  David  here,  why  we  should  perform  our 
vows,  V.  8.  For  he  that  hears  the  vows  we  made, 
will  make  us  hear  respecting  them,  if  they  be  nut 
made  good.  (2.)  "The  prayers  that  went  along 
with  those  vows;  those  thou  hast  graciously  heard, 
and  answered;"  which  encouraged  him  now  to  pray, 
0  God,  hear  my  cry.  He  that  never  did  say  to  the 
seed  of  Jacob,  Seek  ye  me,  in  vain,  will  not  now  be- 
gin to  say  so.  "Thou  hast  heard  my  vows,  and 
given  a  real  answer  to  them;  for  thou  hast  e-iven  me 
the  heritage  of  those  that  fear  thy  name.  '  Note, 
[1.]  There  is  a  peculiar  people  in  the  world,  that 
fear  God's  name,  that  with  a  holy  awe  and  reve- 
rence accept  of,  and  accommodate  themselves  to,  all 
the  discoveries  he  is  pleased  to  make  of  himself  to 
the  children  of  men.  [2.]  There  is  a  heritage  pe- 
culiar to  that  peculiar  people,  present  comforts, 
earnests  of  their  future  bliss.  God  himself  is  their 
Inheritance,  their  Portion  for  ever.  The  Levites, 
that  had  God  for  their  inheritance,  must  take  up 
with  him,  and  not  expect  a  lot  like  their  brethren; 
so  those  that  fear  God  have  enough  in  him,  and 
therefore  must  not  complain  if  they  have  but  little 
of  the  woi'ld.  [3.]  We  need  desire  no  better  heri- 
tage than  that  of  those  who  fear  God.  If  God  deal 
with  us  as  he  uses  to  deal  with  those  that  love  his 
name,  we  need  not  desire  to  be  any  better  dealt  with. 

2.  With  what  assurance  he  looks  forward  to  the 
continuance  of  his  life;  (t.  6.)  Thou  shalt  prolong 
tlip  king''s  life.  This  may  be  understood,  either,  (1. ) 
Of  himself;  if  it  was  penned  before  he  came  to  the 
crown,  yet,  Ijeing  an^^inted  by  Samuel,  and  knowing 
what  God  had  spoken  in  his  holiness,  he  could,  in 
faith,  call  himself  the  kivg,  though  now  persecuted 
as  an  outlaw;  or,  perh'ps,  it  was  penned  when 
Absalom  sought  to  dethrone  him,  and  forced  him 
into  exile.  There  were  those  that  aimed  to  shorten 
his  life,  l)ut  he  trusted  to  God  to  prolong  his  life, 
wliich  he  did  to  the  age  of  man  set  by  Moses,  that 
is,  70  years;  which,  being  spent  in  serving  his  gene- 
ration'according  to  the  will  of  God,  (Acts  xiii.  36.) 
miirht  be  reckoned  as  many  generations,  because 
rnanv  gencr  itions  would  be  the  better  for  him.  His 
resolution  was,  to  abide  in  God's  tabernacle  for  ever, 
{v.  4.)  in  a  wav  of  dutv;  and  now  his  hope  is,  that 
he  shall  abide  before  God  for  ever,  in  a  wav  of  com- 
fort. Those  abide  to  good  purpose  in  this  world 
that  abide  before  God;  that  serve  him,  and  walk  in 
his  fear;  and  they  that  do  so  shall  abide  before  him 
f  ,j.  p^.^.p_  Yii:  speaks  of  himself  in  the  third  person, 
because  the  psalm  was  delivered  to  the  chief  musi- 
cian for  tlie  use  of  the  church,  and  he  would  have 
the  people,  in  singing  it,  to  be  encouraged  with  an 
assurance,  that,  notwithstanding  the  malice  of  his 
enemies,  their  kinsr,  as  thev  wished,  should  live  for 
ever.  Or,  (2.)  Of  the  Messiah,  the  King  of  whom 
he  was  a  tvpe;  it  was  a  comfort  to  David  to  think, 
(Vhatevcr  became  of  him,  that  the  years  of  the 
Lord's  Anointed  should  be  as  many  generations,  and 
that  of  the  increase  of  his  government  and  peace 
there  should  be  no  end.  The  Mediator  shall  abide 
heforc  God  for  ever,  for  he  always  appears  in  the 
presence  of  God  for  us,  and  ever  lives,  making  in- 


tercession; and  because  he  lives,  we  shall  live  also 

3.  With  what  importunity  he  begs  of  God  to  take 
him  and  keep  him  always  under  his  protection;  O 
prepare  mercy  and  truth  which  may  preserve  him, 
God's  promises,  and  our  faith  in  them,  are  not  to 
supersede,  but  to  quicken  and  encourage,  prayer. 
David  is  sure  that  God  will  prolong  his  life,  "and 
therefore  prays  that  he  would  preserve  it.  Not  that 
he  would  prepare  him  a  strong  life-guard,  or  a  weU 
fortified  castle;  but  that  he  would  prepare  mercy 
and  truth  for  his  presei-vation;  that  God's  goodness 
would  provide  for  his  safety,  according  to  the  pro- 
mise. We  need  not  desire  to  be  better  secured  than 
under  the  protection  of  God's  mercy  and  truth. 
This  may  be  applied  to  the  Messiah;  Let  him  be 
sent  in  the  fulness  of  time,  in  performance  of  the 
truth  to  Jacob,  a?id  the  mercy  to  Abraham,  Micah 
vii.  20.  Luke  i.  72,  73. 

4.  With  what  cheerfulness  he  vows  the  grateful 
returns  of  duty  to  God;  (x'.  8.)  So  will  I  sing  praise 
unto  thy  name  for  ever.  Note,  God's  preservation 
of  us  calls  upon  us  to  praise  him;  and  therefore  we 
should  desire  to  live,  that  we  may  praise  him;  Let 
my  soul  live,  and  it  shall  praise  thee.  We  must 
make  praising  God  the  work  of  our  time,  even  to 
the  last,  as  long  as  our  lives  are  prolonged,  we  must 
continue  praising  God;  and  then  it  shall  be  made  the 
work  of  our  eternity,  and  we  shall  be  praising  him 
for  ever;  that  I  may  daily  perform  my  vows.  His 
praising  God  was  itself  the  performance  of  his  vows, 
and  it  disposed  his  heart  to  the  performance  of  his 
vows  in  other  instances.  Note,  (1.)  The  vows  we 
have  made  we  must  conscientiously  perform.  (2. ) 
Praising  God,  and  paying  our  vows  to  him,  must  be 
our  constant  daily  work;  every  day  we  must  be  doing 
something  towards  it,  because  it  is  all  but  little  in 
comparison  with  what  is  due,  because  we  daily 
receive  fresh  mercies,  and  because,  if  we  think 
much  to  do  it  daily,  we  cannot  expect  to  be  doing  it 
eternally. 

PSALM  LXII. 

This  psalm  has  nothing  in  it  directly  either  of  prayer  or 
praise,  nor  does  it  appear  upon  what  occasion  it  was 
penned,  nor  whether  upon  any  particular  occasion,  whe- 
ther mournful  or  joyful.  But'in  it,  I.  David,  with  a  great 
deal  of  pleasure,  professes  his  own  confidence  in  God, 
and  dependence  upon  him,  and  encouraores  himself  to  con- 
tinue wailing  on  him,  v.  1 .  .7.  II.  With  a  great  deal  of 
earnestness,  he  excites  and  encourages  others  to  trust  in 
God  likewise,  and  not  in  any  creature,  v.  8 . .  12.  In  sing- 
ing it,  we  should  stir  up  ourselves  to  wait  on  God. 

To  the  chief  musician,  to  Jtduthun.     A  psalm  of 
David. 

1.  ^THRULY  my  soul  waiteth  upon  God : 
JL  from  him  coineth  my  salvation.  2. 
He  only  is  my  rock  and  my  salvation  ;  he  is 
my  defence:  I  shall  not  be  ejeatly  moved. 
3.  How  long  will  ye  imagin<>  mischief 
against  a  man  ?  ye  shall  be  slain  all  of  you: 
as  a  bowing  wall  shall  ye  he,  and  as  a  tot- 
tering fence.  4.  They  only  consult  to  cast 
him  down  from  his  excellency ;  they  delight 
in  lies:  they  bless  with  their  mouth,  but  they 
curse  inwardly.  Selah.  5.  My  soul,  wait 
thou  only  upon  God:  for  my  expectation  is 
from  him.  6.  He  only  is  my  rock  and  my 
salvation ;  he  is  my  defence :  I  shall  not  be 
moved.  7.  In  God  is  my  salvation  and  my 
glory :  the  rock  of  my  strength,  and  my  re- 
fuge, is  in  God. 

In  these  verses,  we  have, 

I.  Da\'id's  profession  of  dependence  upon  God, 


PSALMS,  L.XI1. 


377 


and  upon  him  only,  for  all  good;  {v.  1.)  Truly  my 
S'ui  ivaiteth  upon  God.  JVevertheless,  (so  some,) 
or,  ''However  it  be,  whatever  difficulties  or  dan- 
gers I  may  meet  with,  though  God  frown  upon  me, 
and  I  meet  with  discouragements  in  my  attendance 
on  him,  yet  still  my  soul  waits  upon  God;"  (or  is 
silent  to'  God,  as  the  word  is;)  "says  nothing 
against  what  he  does,  but  quietly  expects  what  he  will 
do."  We  are  in  the  way  both  of  duty  and  comfoit 
when  our  souls  wait  upon  God;  when  we  cheerfully 
refer  ourselves,  and  the  disposal  of  all  our  affairs,  to 
his  will  and  wisdom,  when  we  acquiesce  in,  and  ac- 
commodate ourselves  to,  all  the  dispensations  of  his 
providence,  and  patiently  expect  a  doubtful  event, 
with  an  entire  satisfaction  in  his  righteousness  and 
^goodness,  /lowever  it  be.  Is  7iot  my  soul  subject  }o 
God?  So  the  LXX.  So  it  is,  certainly  so  it  ought 
to  be;  our  wills  must  be  melted  into  his  will.  •  "  My 
soul  has  respect  to  God,  for  from  him  cometh  my 
salvation."  He  doubts  not  but  his  salvation  will 
come,  though  now  he  was  threatened  and  in  danger; 
and  he  expects  it  to  come  from  God,  and  from  him 
only;  for  in  -vain  is  it  hoped  for  from,  hills  and 
mountains, lev.  iii.  23.  Ps.  cxxi.  1,  2.     "From him 

1  know  it  will  come,  and  therefore  on  him  will  I 
patiently  wait  till  it  does  come,  for  his  time  is  the 
best  time."  We  may  a^pply  it  to  our  eternal  salva- 
tion, which  is  called  the  salvation  of  God,  (1.  23. ) 
from  him  that  comes;  he  prepared  it  for  us,  he  pre- 

f>ares  us  for  it,  and  preserves  us  to  it,  and  therefore 
et  our  souls  wait  on  him,  to  be  conducted  through 
this  world  to  that  eternal  salvation,  in  such  way  as 
he  thinks  fit. 

II.  The  ground  and  reason  of  this  dependence; 
{v.  2.)  He  only  is  my  Rock  and  my  Salvation,  he  is 
my  Defence.  1.  "  He  has  been  so  many  a  time;  in 
him  I  have  found  shelter,  and  strength,  and  succour; 
he  has,  by  his  grace,  supported  me,  and  borne  me 
up,  under  my  troubles,  and,  by  his  providence,  de- 
fended me  from  the  insults  of  my  enemies,  and  de- 
livered me  out  of  the  troubles  into  which  I  was 
plunged;  and  therefore  I  trust  he  will  deliver  me," 

2  Cor.  i.  10.  2.  "  He  only  can  be  my  Rock  and 
my  Salvation;  creatures  are  insufficient,  they  are 
nothing  without  him,  and  therefore  I  will  look  above 
them  to  him."  3.  "He  has  by  covenant  underta- 
ken to  be  so.  Even  he  that  is  the  Rock  of  ages,  is 
my  Rock;  he  that  is  the  (iod  of  salvation,  is  my  Sal- 
vation; he  that  is  the  Most  High,  is  my  High  Place; 
and  therefore  I  have  all  the  reason  in  the  world  to 
confide  in  him. " 

III.  The  improvement  he  makes  of  his  confidence 
in  God. 

1.  Trusting  in  God,  his  heart  is  fixed.  "  If  God 
is  my  Strength  and  mighty  Deliverer,  I  shall  not  be 

freatly  jnoved,  I  sliall  not  be  undone  and  ruined; 
may  b?  shocked,  but  I  shall  not  be  sunk. "  Or, 
"I  shall  not  be  much  disturbed  and  disquieted  in 
my  own  breast.  I  may  be  put  into  some  fright,  but 
I  shall  not  be  afraid  with  any  amazement,  nor  so  as 
to  be  put  out  of  the  possession  of  my  own  soul.  I 
may  be  perplexed,  but  not  in  despair,"  2  Cor.  iv.  8. 
This  hope  in  God  will  be  an  anchor  of  the  soul,  sure 
and  steadfast. 

2.  His  enemies  are  slighted,  and  all  their  attempts 
against  him  looked  upon  by  him  with  contempt,  v. 
3,  4.  If  God  be  fir  us,  we  need  not  fear  what  man 
can  do  against  us,  thoue:h  ever  so  might)'  and  maU- 
cious.  He  here,  (1.)  Gives  a  character  of  his  ene- 
mies. They  imag'irie  mischief,  design  it  with  a  great 
deal  of  the  serpent's  venom,  and  contrive  it  wit'n  a 
great  deal  of  the  serpent's  subtlety,  and  this  aga'nst 
a  man,  one  of  their  own  kind,  against  one  single  man, 
that  is  not  an  equal  match  for  them,  for  they  are 
many;  they  continued  their  malicious  prosecution, 
though  Providence  had  often  defeated  their  mis- 
chievous designs.     How  long  wUl  ve  do  it'  will  ye 

Vol.  III.— 3  B 


never  be  convinced  of  your  error.'  wiU  your  malice 
never  have  spent  itself.'  They  are  unanimous  in  their 
consultations,  to  cast  an  excellent  man  down  from 
his  excellency,  to  draw  an  honest  man  from  his  in 
tegrity,  to  entangle  him  in  sin,  which  is  the  only 
thing  that  can  effectually  cast  us  down  fi-cm  our  ex- 
cellency; to  thnist  a  man,  whom  God  has  exalted, 
down  from  his  dignity,  and  so  to  fight  against  Gcd. 
Envy  was  at  the  bottom  of  their  malice;  they  were 
grieved  at  David's  advancement,  and  therefore 
plotted,  by  diminishing  his  character,  and  blacken- 
ing that,  (which  was  casting  him  down  from  his 
excellency, )  to  hinder  his  prefennent.  In  order  to 
this,  they  calumniate  him,  and  love  to  hear  such  bad 
characters  given  of  him,  and  such  bad  reports  raised 
and  spread  concerning  him,  as  they  themselves  know 
to  be  false;  they  delight  in  lies.  And  as  they  make 
no  conscience  of  lying  concerning  him,  to  do  him  a 
mischief,  so  they  make  no  conscience  of  lying  to 
him,  to  conceal  the  mischief  they  design,  and  ac- 
complish it  the  more  effectually;  they  bless  with 
their  mouth,  they  compliment  David  to  his  face, 
but  they  curse  inwardly;  in  their  hearts  they  wish 
him  all  mischief,  and  privately  they  are  plotting 
against  him,  and  in  their  cabals  carrying  on  some 
evil  design  or  other,  by  which  they  hope  to  ruin 
him ;  it  is  dangerous  putting  our  trust  in  men  who 
are  thus  false;  but  Gcd  is  faithful.  (2.)  He  reads 
their  doom,  pronounces  a  sentence  of  death  upon 
them,  not  as  a  king,  but  as  a  prophet;  Ye  shall  be 
slain,  all  of  you,  by  the  righteous  judgments  of  Gcd. 
Saul  and  his  servants  were  slain  by  the  Phihstines 
on  mount  Gilboa,  according  to  this  prediction;  those 
who  seek  tlie  ruin  of  God's  chosen,  are  but  pre- 
paring ruin  for  themselves.  God's  church  is  built 
upon  a  rock  which  will  stand;  but  they  that  fight 
against  it,  and  its  patrons  and  protectors,  shall  be 
as  a  bowing  wall  and  a  tottering  fence,  which,  hav- 
ing a  rotten  foundation,  sinks  with  its  own  weight, 
falls  of  a  sudden,  and  buries  those  in  the  ruins  of  it 
that  put  themselves  under  the  shadow  and  shelter  of 
it.  David,  having  put  his  confidence  in  God,  thus 
foresees  the  ovei  throw  of  his  enemies,  and,  in  effect, 
sets  them  at  defiance,  and  bids  them  do  their  worst 
3.  He  is  himself  encouraged  to  continue  waiting 
upon  God;  {v.  5-  •?.)  My  soul,  wait  thou  only  upon 
God.  Note,  The  good  we  do,  we  should  stir  up 
ourselves  to  continue  doing,  and  to  do  yet  more  and 
more,  as  those  that  have,  through  grace,  experien- 
ced the  comfort  and  benefit  cf  it.  We  have  fcund 
it  good  to  wait  upon  God,  and  therefore  should 
charge  our  souls,  and  even  charm  them,  into  such  a 
constant  dependence  upon  him,  as  may  make  us  al- 
wa.ys  easy.  He  had  said,  (v.  1.)  From  hi7n  cometh 
my  salvation;  he  says,  {v.  5.)  My  expectation  is 
fro7)i  him.  His  salvatirn  was  the  principal  matter 
of  his  expectation;  let  him  have  that  frrm  God,  and 
he  expects  no  more.  His  salvation  being  from  God, 
all  his  other  expectations  are  from  him;  "If  God 
will  save  my  soul,  as  to  every  thing  else  let  him  do 
what  he  pleases  with  me,  and  I  will  acquiesce  in  his 
disposals,  knowing  they  shall  all  turn  to  my  salva- 
tion," Phil.  i.  19.  He  repeats  {v.  6.)  what  he  had 
said  concerning  God,  (v.  2. )  as  one  that  was  not  cnly 
assured  of  it,  but  greatly  pleased  with  it,  and  that 
dwelt  much  upon  it,  in  his  thoughts:  He  only  is  my 
Rock  and  my  Salvation,  he  is  my  Defence,  I  know 
he  is:  but  there  he  adds,  I  shall  not  be  greatly  mov- 
ed, here,  I  shall  not  be  moved  at  all.  Note,  The 
more  faith  is  acted,  the  more  active  it  is;  Crescit 
eundo — It  grows  by  being  exercised.  The  more  we 
meditate  upcn_  God's  attributes  and  promises,  and 
our  own  experience,  the  more  ground  we  get  of  our 
fears,  which,  like  Haman,  when  they  begin  to  fall, 
shall  fall  before  us,  and  we  shall  be  kept  in  perfect 
peace,  Isa.  xxvi.  3.  And  as  David's  faith  in  God 
advances  to  an  unshaken  stayedness,  so  his  joy  in 


378 


PSALMS.  LXIl. 


God  improves  itself  into  a  holy  triumph;  (v.  7.)  In 
God  is  my  salvation  and  my  glory.  Where  our 
salvation  is,  there  our  glory  is;  for  what  is  our  sal- 
vation, but  the  glory  to  be  revealed;  the  eternal 
weight  of  glory:  And  there  our  glorying  must  be. 
In  God  let  us  boast  all  the  day  long.  "  The  rock 
of  my  strength,  my  strong  rock,  on  which  I  build 
my  hopes,  and  stay  myself,  and  my  refuge,  to  which 
I  nee  for  shelter  when  I  am  pursued,  is  in  God,  and 
in  him  only.  I  have  no  other  to  flee  to,  no  other  to 
trust  to;  the  more  I  think  of  it,  the  better  satisfied 
I  am  in  the  choice  I  have  made."  Thus  does  lie 
delight  himself  in  the  Lord,  and  then  ride  ufon  the 
high  places  of  the  earth,  Isa.  Iviii.  14. 

8.  Trust  in  him  at  all  times,  ye  people ; 
pour  out  your  heart  before  him  :  God  is  a 
refuge  for  us.  Selah.  9.  Surely  men  of 
low  degree  are  vanity,  and  men  of  high  de- 
gree are  a  lie  :  to  be  laid  in  the  balance, 
they  are  altogether  lighter  than  vanity.  1 0. 
Trust  not  in  oppression,  become  not  vain  in 
robbery :  if  riches  increase,  set  not  your 
heart  upon  them.  11.  God  hath  spoken 
once ;  twice  have  I  heard  this,  that  power 
belongeth  unto  God.  12.  Also  unto  thee, 
O  Lord,  helongeth  mercy:  for  thou  ren- 
derest  to  every  man  according  to  his  work. 

Here  we  have  David's  exhortation  to  others  to 
trust  in  God,  and  wait  upon  him,  as  he  had  done. 
Those  that  have  found  the  comfort  of  the  ways  of 
iTod  themselves,  will  invite  others  into  those  ways; 
there  is  enough  in  God  for  all  the  saints  to  draw 
from,  and  we  shall  have  never  the  less  for  others 
sharing  with  us. 

1.  He  counsels  all  to  wait  upon  God,  as  he  did,  v. 
8.  Observe,  1.  To  whom  he  gives  this  good  coun- 
sel. Ye  people,  that  is.  All  people;  all  shall  be  wel- 
come to  trust  in  God,  for  he  is  the  Confidence  of  all 
the  ends  of  the  earth,  Ixv.  5.  Ye  people  of  the  house 
of  Israel;  (so  the  Chaldee;)  they  are  especially 
engaged  and  invited  to  tinist  in  God,  for  he  is  the 
God  of  Israel;  and  should  not  a  people  seek  unto 
their  God?  2.  What  the  good  counsel  is  which  he 
gives.  (1.)  To  confide  in  God;  "  Ti-ust  in  him; 
deal  with  him,  and  be  willing  to  deal  upon  trust; 
depend  upon  him  to  perform  all  things  for  you, 
upon  his  wisdom  and  goodness,  his  power  and  pro- 
mise, his  providence  and  grace.  Do  this  at  all 
times.  We  must  have  an  habitual  confidence  in 
God  always,  must  live  a  life  of  dependence  upon 
him;  must  so  trust  in  him  at  all  times,  as  not  at  any 
time  to  put  that  confidence  in  ourselves,  or  in  any 
creature,  which  is  to  be  put  in  him  only:  and  we 
must  have  an  actual  confidence  in  God  upon  all  oc- 
casions; trust  in  him  upon  every  emergency,  to  guide 
us  wlien  we  are  in  doubt,  to  protect  us  when  we  are 
in  danger,  to  supply  us  when  we  are  in  want,  to 
strengthen  us  for  every  good  w(ird  and  work.  (2.) 
To  converse  with  God;  Pour  out  your  heart  before 
him;  the  expression  seems  to  allude  to  tlic  pouring- 
out  of  the  drink-offerings  Ixfore  the  Lord.  \\'hen 
we  make  a  penitent  confession  of  sin,  our  hearts  are 
therein  poured  out  before  God,  1  Sam.  vii.  6.  But 
here  it  is  meant  of  prayer,  which,  if  it  be  as  it  should 
i)e,  is,  the  pduring  out  of  the  heart  before  God.  We 
must  lay  our  grievances  bcfcire  him,  offer  up  our 
desires  to  him  with  all  humble  freedom,  and  then 
entirely  refer  ourselves  to  his  disposal,  patiently 
submitting  our  wills  to  his:  this  is  pouring  out  our 
hearts.  3.  What  encouragement  he  gives  us  to 
take  this  good  counsel;  God  is  a  Refuge  for  us;  not 
only  my  Refuge,  {v.  7.)  but  a  Refuge  for  us  all. 


even  as  many  as  will  flee  to  him,  and  take  shelter 
in  him. 

II.  He  cautions  us  to  take  heed  of  misplacing  our 
confidence,  in  which,  as  much  as  in  any  thing  the 
heart  is  deceitful,  Jer.  xvii.  5-«9.  They  that  trust 
in  God  ti-uly,  (x".  1.)  will  trust  in  him  only,  v.  5. 

1.  Let  us  not  tnist  in  the  men  of  this  world,  for 
they  are  broken  reeds;  {y.  9.)  Surely  men  of  low 
degree  are  -vanity,  utterly  unable  to  help  us,  and 
men  of  high  degree  are  a  lie,  that  will  deceive  us,  if 
we  ti-ust  to  them.  Men  of  low  degree,  one  would 
think,  might  be  relied  on  for  their  multitude  and 
number,  their  bodily  strength  and  service;  and  men 
of  hig'.i  degree,  for  their  wisdom,  power,  and  in- 
fluence; but  men  of  neither  degree  are  to  be  de 
pended  en;  nay,  of  the  two,  men  of  high  degi-ee  are 
mentioned  in  terms  more  disparaging;  for  they  are 
a  lie,  which  denotes  not  cnly  vanity,  but  iniquity. 
We  are  ncjt  so  apt  to  depend  uprn  men  of  low  degree, 
'as  upon  the  king  and  the  captain  of  the  host,  who, 
by  the  figure  they  make,  tempt  us  to  ti-ust  in  them, 
and  so,  when  they  fail  us,  prove  a  lie.  But,  lay 
them  in  the  balance,  the  balance  of  the  scripture, 
or,  rather,  make  trial  of  them,  see  how  they  wili 
prove,  whether  they  will  answer  your  expectations 
from  them  or  no,  and  you  will  write  Te/cel  upon 
them,  they  are  alike  lighter  than  vanity;  there  is 
no  depending  upon  their  wisdom  to  advise  us,  or 
their  power  to  act  for  us,  upon  their  good  will  to  us, 
no,  nor  upon  their  promises,  in  comparison  with 
God,  or  otherwise  than  in  subordination  to  him. 

2.  Let  us  not  trust  in  the  wealth  of  this  world,  let 
not  that  be  made  our  strong  city;  {v.  10.)  Trust 
not  in  oppression,  in  riches  got  by  fraud  and  violence; 
because,  where  there  is  a  great  deal,  it  is  commonly 
got  by  mdirect  scraping  or  saving;  our  Saviour  calls 
it  the  mammon  of  unrighteousness,  Luke  xvi.  9. 
"Trust  not  in  the  arts  of  getting  riches.  Think 
not,  either  because  you  have  got  abundance,  or  are 
in  the  way  of  getting,  that  therefore  you  are  safe 
enough;  for  this  is  becoming  vain  in  robbery,  cheat- 
ing yourselves  while  you  think  to  cheat  others." 
He  that  trusted  in  the  abundance  of  his  riches, 
strengthened  himself  in  his  nvickedness;  (lii.  7.)  but, 
at  his  end,  he  will  be  a  fool,  Jer.  xvii.  11.  Let  none 
be  so  stupid  as  to  think  of  supporting  themselves  in 
their  sin,  much  less  of  supporting  themselves  in  this 
sin.  Nay,  because  it  is  hard  to  have  riches,  and 
not  to  trust  in  them,  if  they  increase,  though  by 
lawful  and  honest  means,  we  must  take  heed  lest 
we  let  out  our  affections  inordinately  toward  them ; 
"  Set  not  your  heart  upon  them;  be  not  eager  for 
them,  do  not  take  a  complacency  in  them  as  the 
rest  of  your  souls,  nor  put  a  confidence  in  them  as 
your  portion;  be  not  over-solicitous  about  them,  do 
n^^t  value  yourselves  and  others  by  them;  make  not 
the  wealth  of  the  world  your  chief  good  and  highest 
end;  in  short,  do  not  make  an  idol  of  it."  This  we 
are  most  in  danger  of  doing  wlien  they  increase; 
when  the  grounds  of  the  rich  maa  brought  forth 
plentifullv,"then  he  said  to  his  soul.  Take  thine  ease 
in  these  things,  Luke  xii.  19.  It  is  a  smiling  world 
that  is  most  likely  to  draw  the  heart  away  from  God, 
on  whom  only  it  should  be  set. 

III.  He  gives  a  very  good  reason  why  we  should 
make  God  our  Confidence,  because  he  is  a  God  of 
infinite  power,  mercy,  and  righteousness,  v.  11,  12. 
This  he  himself  was  well  assured  of,  and  wculd 
have  us  be  assured  of.it.  God  has  spoken  once, 
ttvicc  have  J  heard  this,  that  is,  1.  "  Cicd  has  spoken 
it,  and  I  have  heard  it,  nice,  yea  twice.  He  has 
sjinken  it,  and  I  have  he  ard  it  1)y  the  light  of  reason, 
whicli  easily  infers  it  fr(;m  the  nature  of  the  infinitely 
perfect  Being,  and  from  liis  works  bcth  rf  creatirn 
and  ])r'  vidence.  He  has  spoken  it,  and  I  have 
heard  once,  yea  twice,  that  is,  manv  a  time,  by 
the  events  that  have  concerned  me  in  particular. 


PSALMS,  LXIIl. 


379 


I  have  heard  it,  too,  by  the  light  of  revelation,  by 
dreams  and  visions,  (Job  iv.  15.)  by  the  glorious 
maniftstation  of  himself  upon  mount  Sinai,"  (to 
which,  some  think,  it  does  especially  refer,)  "and 
by  the  written  word."  God  has  often  told  us  what 
a  great  and  good  God  he  is,  and  we  ought  as  often 
to  take  notice  of  what  he  has  told  us.  Or,  2. 
"  Though  God  spake  it  but  once,  I  heard  it  twice; 
heard  it  diligently,  not  only  witli  my  outward  ears, 
but  with  my  soul  and  mind. "  To  some  God  speaks 
twice,  and  they  will  not  hear  once;  but  to  others 
he  speaks  but  once,  and  they  hear  twice.  Compare 
4ob  xxxiii.  14. 

Now,  what  is  it  which  is  thus  spoken  and  thus 
heard? 

(1.)  That  the  God  with  whom  we  have  to  do  is 
infinite  in  power.  Power  belongs  to  God;  he  is 
almighty,  and  can  do  everything;  with  him  nothing 
is  impossible.  All  the  powers  of  all  the  creatures 
are  derived  from  him,  depend  upon  him,  and  are 
used  by  him  as  he  pleases.  His  is  the  power,  and 
to  him  we  must  ascribe  it.  This  is  a  good  reason 
why  we  should  trust  in  him  at  all  times,  and  live  in 
a  constant  dependence  upon  him;  for  he  is  able  to 
do  all  that  for  us  which  we  trust  in  him  for. 

(2. )  That  he  is  a  God  of  infinite  goodness;  here 
he  turns  his  speech  to  God  himself,  as  being  desirous 
to  give  him  the  glory  of  his  goodness,  which  is  his 
glory;  Also  unto  thee,  0  Lord,  belongeth  mercy. 
God  is  not  only  the  greatest,  but  the  best,  of  beings. 
Mercy  is  with  him,  cxxx.  4,  7.  He  is  merciful,  in 
a  way  peculiar  to  himself;  he  is  the  Father  of  mer- 
cies, 2  Cor.  i.  3.  This  is  a  further  i-eason  why  we 
should  trust  in  him,  and  answers  the  objections  of 
our  sinfulness  and  un worthiness;  though  we  deserve 
nothing  but  his  wrath,  yet  we  may  hope  for  all  good 
from  his  mercy,  Avhich  is  over  all  his  works. 

(3. )  That  he  never  did,  nor  never  will  do,  any 
wrong  to  any  of  his  creatures;  For  thou  renderest 
to  every  man  according  to  his  work.  Though  he 
does  not  always  do  this,  visibly,  in  this  world,  yet  he 
will  do  it  in  the  day  of  recompense.  No  service 
done  him  shall  go  unrewarded,  nor  any  affront  given 
him,  unpunished,  unless  it  be  repented  of.  By  this 
it  appears  that  power  and  mercy  belong  to  him.  If 
he  weri  not  a  God  of  power,  there  are  sinners  that 
would  be  too  powerful  to  be  punished;  and  if  he 
were  not  a  God  of  mercy,  there  are  services  that 
would  be  too  worthless  to  be  rewarded.  This  seems 
especially  to  bespeak  the  justice  of  God  in  judging 
upon  appeals  made  to  him  by  wronged  innocency;  he 
will  be  sure  to  judge  according  to  truth,  in  righting 
the  injured,  and  avenging  them  on  those  that  have 
been  injurious  to  them,  1  Kings  viii.  32.  Let  those, 
therefore,  that  are  wronged,  commit  their  cause  to 
him,  and  ti-ust  to  him  to  plead  it. 

PSALM  LXIIL 

This  psalm  has  in  it  as  much  of  warmth  and  lively  devo- 
tion, as  any  of  David's  psalms  in  so  little  a  compass.  As 
the  sweetest  of  Paul's  epistles  were  those  that  bore  date 
out  of  a  prison,  so  some  of  the  sweetest  of  David's  psalms 
were  those  that  were  penned,  as  this  was,  in  a  wilder- 
ness. That  which  grieved  him  most  in  his  banishment, 
was,  the  want  of  public  ordinances  ;  these  he  here  longs 
to  be  restored  to  the  enjoyment  of;  and  the  present  want 
did  but  whet  his  appetite.  Yet  it  is  not  the  ordinances, 
but  the  God  of  the  ordinances,  that  his  heart  is  upon.  And 
here  we  have,  I.  His  desire  toward  God,  v.  1,  2.  II.  His 
esteem  of  God,  v.  3,  4.  III.  His  satisfaction  in  God,  v.  5. 
IV.  His  secret  communion  with  God,  v.  6.  V.  His  jovful 
dependence  upon  God,  v.  7,  8.  VI.  His  holy  triumpli  in 
God  over  his  enemies,  and  in  the  assurance  of  his  own 
safety,  v.  9.  .  11.  A  devout  and  pious  soul  has  little  need 
of  direction  how  to  sing  this  psalm,  so  naturally  does  it 
speak  its  own  genuine  language  ;  and  an  unsanclified 
soul,  that  is  unacquainted  and  unaffected  with  divine 
things,  is  scarcely  capable  of  singing  it  with  under- 
"tanding. 


A  /isalm  of  David,  nvhen  he  was  in  the  wilderness 
ofJudah. 

GOD,  thou  art  my  God;  early  v^ill 
I  seek  thee:  my  soul  thirsteth  for 
thee,  my  flesh  longeth  for  thee  in  a  dry  and 
thirsty  land,  where  no  water  is;  2.  To  see 
thy  power  and  thy  glory,  so  as  I  have  seen 
thee  in  the  sanctuary. 

The  title  tells  us  when  the  psalm  was  penned, 
when  David  was  in  the  wilderness  of  Judah;  that 
is,  in  the  forest  of  Hareth,  1  Sam.  xxii.  5.  Or,  in 
the  wilderness  ofZi/ih,  1  Sam.  xxiii.  15.  1.  Even 
in  Canaan,  though  a  fruitful  land,  and  the  people 
numerous,  yet  there  were  wildernesses,  places  less 
fruitful,  and  less  inhabited,  than  other  places.  It 
will  be  so  in  the  world,  in  the  church,  but  not  in 
heaven;  there  it  is  all  city,  all  paradise,  and  no  de- 
sert ground;  the  wilderness  there  shall  blossom  as 
the  rose.  2.  Tlie  best  and  dearest  of  God's  saints 
and  servants  may  sometimes  have  their  lot  cast  in 
a  wilderness,  which  speaks  them  lonely  and  solitary, 
desolate  and  afflicted,  wanting,  wandering,  and  un- 
settled, and  quite  at  a  loss  what  to  do  with  them- 
selves. 3.  None  of  the  straits  and  difficulties  of  a 
wilderness  must  put  us  out  of  tune  for  sacred  scngs ; 
but  even  then  it  is  our  duty  and  interest  to  keep  up 
a  cheerful  communion  with  God.  There  are  psalms 
proper  for  a  wilderness,  and  we  ha.ve  reason  to  thank 
God  that  it  is  the  wilderness  of  Judah  we  are  in,  not 
the  wilderness  of  Sin. 

David,  in  these  verses,  stirs  up  himself  to  take 
hold  on  God, 

I.  By  a  lively  active  faith;  0  God,  thou  art  my 
God.  Note,  In  all  our  addresses  to  God,  we  must 
eye  him  as  God,  and  cur  God,  and  this  will  be  cur 
comfort  in  a  wilderness-state.  We  must  acknowk  dge 
that  God  is,  that  we  speak  to  one  that  really  exists, 
and  is  present  with  us,  when  we  say,  O  God,  which 
is  a  serious  word;  pity  it  should  ever  be  used  as  a 
by-word.  And  we  must  own  his  authority  over  us, 
and  propriety  in  us,  and  our  relation  to  him;  Thou 
art  my  God,  mine  by  creation,  and  therefore  my 
rightful  Owner  and  Ruler,  mine  by  covenant,  and 
my  own  consent."  We  must  speak  it  with  the 
greatest  pleasure  to  ourselves,  and  thankfulness  to 
God,  as  those  that  are  resolved  to  abide  by  it;  O 
God,  thou  art  jny  God. 

II.  By  pious  and  devout  affections,  pursuant  to 
the  choice  he  had  made  of  God,  and  the  covenant 
he  had  made  with  him. 

1.  He  resolves  to  seek  God,  and  his  favour  and 
grace.  Thou  art  my  God,  and  therefore  I  will  seek 
thee,  for,  should  not  a  peofile  seek  unto  their  God? 
Isa.  viii.  19.  We  must  seek  him;  we  must  covet 
his  favour  as  our  chief  good,  and  consult  his  glory 
as  our  highest  end;  we  must  seek  acquaintance  with 
him  by  his  word,  and  seek  mercy  frrm  him  by 
prayer.  We  must  seek  him,  (1.)  Early,  with  the 
utmost  care,  as  those  that  are  afraid  of  missing  him; 
we  must  begin  our  days  with  liim,  begin  every  day 
with  him;  F.arly  will  I  seek  thee.  (2.)  Earnestly; 
"  My  soul  thirsteth  for  thee,  and  my  flesh  longeth 
for  thee ;  my  whole  man  is  affected  with  this  pur- 
suit, here  in  a  dry  and  thirsty  land."  Observe, 
[1.]  His  complaint  in  the  want  of  God's  favourable 
presence.  He  was  in  a  dry  and  thirsty  land;  so  he 
reckoned  it,  not  so  much  because  it  was  a  wilderness, 
as  because  it  was  at  a  distance  from  the  ark,  from 
the  word  and  sacraments.  This  world  is  a  weary 
land,  so  the  word  is;  it  is  so  to  the  worldly  that  have 
their  portion  in  it,  it  will  yield  them  no  true  satis- 
faction; it  is  so  to  the  godly  that  have  their  passage 
through  it,  it  is  a  valley  of  Baca,  they  can  promise 
themselves  little  from  it.     [2.]  His  importunity  for 


380 


PSALMS,  LXIII. 


that  prestrnce  of  Gcd;  My  soul  thirsteth,  longeth, 
fjr  thee.  His  want  quickened  his  desires,  which 
WL-rc  \ery  intense;  he  thirsted  as  the  liunted  liart 
tor  the  water-brooks;  he  would  take  up  with  nothing 
short  of  it.  His  desires  were  almost  impatient;  he 
longed,  he  languished,  till  he  should  be  restored  to 
tue  liberty  of  God's  ordinances.  Note,  Gracious 
souls  look  down  upon  the  world  witli  a  holy  disdain, 
and  l(xk  up  to  God  with  a  holy  desire. 

2.  He  longs  to  enjoy  God.  What  is  it  that  he 
does  so  passionately  wish  for?  What  is  his  petition, 
and  whit  is  his  request?  It  is  this,  {v.  2.)  To  see 
thy  /lower,  and  thy  glory,  so  as  I  have  seen  thee  in 
the  sanctuary.  That  is,  (1.)  "To  see  it  here  in 
this  wilderness,  as  I  ha\  e  seen  it  in  the  tabernacle; 
to  see  it  in  secret,  as  I  have  seen  it  in  the  solemn  as- 
sembly. "  Note,  When  we  want  the  benefit  of  pub- 
lic ordinances,  we  should  desire  and  endea\our  to 
keep  up  the  same  communion  with  God  in  our  re- 
tirements, that  we  have  had  in  the  great  congrega- 
tion. A  closet  may  be  turned  into  a  little  sanctuary. 
Ezckiel  had  the  visions  of  the  Almighty  in  Babylon, 
and  John,  in  the  isle  of  Patmos.  When  we  are  alone, 
we  may  have  the  Father  with  us,  and  that  is  enough. 
(2.)  "To  see  it  again  in  the  sanctuary,  as  I  have 
formerly  seen  it  there. "  He  longs  to  be  brought 
out  of  the  wilderness,  not  that  he  might  see  his 
friends  again,  and  be  restored  to  the  pleasures  and 
gaieties  of  the  court,  but  that  he  might  have  access 
to  the  sanctuary;  not  to  see  the  priests  there,  and 
the  ceremony  of  the  worship,  but  to  see  thy  power 
and  glory,  thy  glorious  power,  or  thy  powerful  glo- 
ry, which  is  put  for  all  God's  attributes  and  perfec- 
tions; "  that  I  may  increase  in  my  acquaintance 
witli  them,  and  have  the  agreeable  impressions  of 
them  made  upon  my  heart. "  So  to  behold  the  glory 
of  the  Lord,  as  to  be  changed  into  the  sa7ne  image, 
2  Cor.  iii.  18.  That  I  may  see  thy  power  and  glory; 
he  does  not  say,  as  I  have  seen  them,  but  as  1  have 
seen  thee.  We  cannot  see  the  essence  of  God,  but  we 
see  him,  in  seeing  by  faith  his  attributes  and  perfec- 
tions. These  sights  David  here  pleases  himself  with 
the  remembrance  of ;  those  were  precious  minutes 
which  he  spent  in  communion  with  God,  he  loved 
to  think  them  over  again;  these  he  lamented  the 
loss  of,  and  longed  to  be  restored  to.  Note,  That 
which  has  been  the  delight,  and  is  the  desire,  of 
gracious  souls,  in  their  attendance  on  solcnm  ordi- 
nances, is,  to  see  God,  and  his  power  and  glory  in 
them. 

3.  Because  thy  loving-kindness  is  better 
than  Hfe,  my  hps  shall  praise  thee.  4.  Thus 
will  I  bless  thee  while  I  live:  I  will  lift  up 
my  hands  in  thy  name.  5.  My  soul  shall 
be  satisfied  as  ivith  marrow  and  fatness;  and 
my  mouth  shall  praise  thee  with  joyful  lips ; 
6.  When  I  remember  thee  upon  my  bed, 
and  meditate  on  thee  in  the  7^/^//^ watches. 

How  soon  are  David's  complaints  and  prayers 
turned  into  praises  and  thanksgivings!  After  two 
verses  that  speak  his  desire  in  seekinc;  God,  here 
are  some  that  speak  his  joy  and  satisfaction  in  ha\ing 
found  him.  Faithful  prayers  may  quickly  1)e  turned 
into  joyful  praises,  it  it  be  not  our  mvn  fault.  Let 
the  hearts  of  those  rejoice  that  seek  the  Lord,  (cv.  3.) 
and  let  them  praise  him  for  working  those  desires 
in  them,  and  giving  them  assurance  that  he  will  sa- 
tisfy them.  David  was  now  in  a  wilderness,  and  yet 
had  his  heart  much  cnlargetl  in  blessing  God.  Even 
in  affliction,  we  need  not  want  matter  for  praise,  if 
we  have  but  a  heart  to  it.     Observe, 

I.  Wliat  David  will  praise  God  for;  {v.  3.)  Be- 
cause thy  loving-kindness  is  better  than  life,  than 
lives;  lite,  and  all  the  comforts  of  life;  life  in  its  best . 


estate;  long  life  and  prospenty.  God's  loving-kind 
ness  IB,  in  itself,  and  in  the  account  of  all  the  saints, 
better  than  life.  It  is  our  spiritual  life,  and  that  is 
better  than  tempcjral  life,  x,\x.  5.  It  is  better,  a  thou- 
sand times,  to  die  in  God's  favour,  than  to  live  un- 
der his  wrath.  David,  in  the  wilderness,  finds,  by 
comfortable  experience,  that  God's  loving-kindness 
is  better  than  life;  and  Therefore  (says  he)  7ny  li/is 
shall  praise  thee.  Note,  Those  that  ha\e  their 
hearts  refreshed  with  the  tokens  of  Cicd's  favour, 
ought  to  have  them  enlarged  in  his  praises.  A  great 
deal  of  reason  we  have  to  bless  Gcd  that  we  have 
better  provisions,  and  better  possessions,  than  the 
wealth  of  this  world  can  afford  us;  and  tliLt,  in  the 
service  of  God,  and  in  communion  with  him,  we 
have  better  employments,  and  better  tnjo}  nients, 
than  we  can  ha\  e  in  the  business  and  converse  of 
this  world. 

II.  How  he  will  praise  God,  and  how  long,  v.  4. 
He  resch  es  to  live  a  life  of  thankfulness  to  God, 
and  dependence  on  him.  Obser\  e,  1.  His  manner 
of  blessing  God;  "  Thus  will  J  bless  thee;  thus,  as 
I  have  now  begun;  the  present  devcut  affections 
shall  not  pass  away,  like  the  morning  cloud,  but 
shine  more  and  more,  like  the  moniing  sun."  Or, 
"I  will  bless  thee  with  the  same  earnestness  and 
fervency  with  which  I  have  prayed  to  thee."  2. 
His  continuance  and  perseverance  therein;  /  will 
bless  thee  while  I  live.  Note,  Praising  God  must  be 
the  work  of  cur  whole  lives;  we  must  always  retain 
a  grateful  sense  of  his  former  favours,  and  repeat 
our  thanksgivings  for  them;  we  must  every  day  give 
thanks  to  him  for  the  benefits  with  which  we  are 
daily  loaded.  We  must  in  every  thing  give  thanks; 
and  not  be  put  out  of  frame  for  this  duty  by  any  of 
the  afflictions  of  this  present  time.  Whatever  days 
we  live  to  see,  how  dark  and  cloudy  soever,  though 
the  days  come,  of  which  we  say,  JVe  have  no  plea- 
sure in  them,  yet  still  every  day  must  be  a  thanks- 
giving day,  even  to  our  dying  day.  In  this  work  we 
must  spend  our  time,  Ijecause  in  this  work  we  hope 
to  spend  a  blessed  eternity.  3.  His  constant  regard 
to  Gcd  upon  all  occasions,  which  should  accompany 
his  praises  of  him;  I  will  lift  up  my  hajids  in  thy 
name.  We  must  have  an  eye  to  God's  name,  to  all 
that  by  which  he  has  made  himself  known,  in  all  our 
prayers  and  praises,  which  we  are  taught  to  begin 
witli,  Hallowed  be  thy  name,  and  to  conclude  with. 
Thine  is  the  glory.  This  we  must  have  an  eye  to 
in  our  work  and  warfare;  we  must  lift  up  our  hands 
to  our  duty,  and  against  our  spiritual  enemies,  in 
God's  name,  in  the  strength  of  his  Spirit  and  grace, 
Ixxi.  16.  Zech.  x.  12.  We  must  make  all  our  vows 
in  God's  name;  to  him  we  must  engage  oui'selves, 
and  in  a  dependence  upon  his  grace.  And  when 
we  lift  up  tlie  hands  that  hang  down,  in  comfort  and 
joy,  it  must  be  in  (iod's  name;  from  him  our  com- 
ftj'rts  must  be  fetclied,  and  to  him  they  must  be  de- 
voted;  In  thee  do  we  boast  all  the  day  long. 

III.  With  what  pleasure  and  delight  he  would 
praise  God,  x'.  5.  1.  With  inward  ce  mplaccncy; 
My  soul  shall  he  satisfied  as  with  marrow  and  fat- 
ness; not  only  as  with  bread,  which  is  neurishing, 
but  as  with  marrow,  wliich  is  jileasant  ;ind  de  lirious,  • 
Is  1.  XXV.  6.  David  hopes  he  shall  return  again  to 
the  enjoyment  of  God's  e)rdinanres,  and  tlien  he 
shall  thus  be  satisfied,  and  the  ni<  re  for  his  having 
been  for  a  time  under  restri'int.  ())■,  if  not,  yet  in 
Ciod's  loving-kindness,  and  in  con\  ersing  witli  him 
in  solitude,  lie  shall  be  thus  satisfied.  Note,  There 
is  that  in  a  gracious  God,  and  in  conmiunion  with 
him,  which  gives  abundant  satisfaction  to  a  soul, 
xxxvi.  8. — Ixv.  4.  Anel  tliere  is  that  in  a  gracious 
soul,  which  takes  abund  mt  satisfaction  in  God,  and 
communion  with  him.  The  saints  have  a  content- 
ment with  (iod,  they  desire  no  more  than  his  favour 
to  make  them  happy;  and  they  have  a  transcend- 


PSALMS,  Lxrn. 


38i 


ent  complacency  in  God,  in  comparison  witli  which 
all  the  delights  of  sense  are  sapless  and  without  re- 
lish; as  puddle-water  in  comparison  with  the  wine 
of  this  consolation.  2.  With  outward  expressions 
of  this  satisfaction;  he  will  praise  God  ivith  joyful 
lips.  He  will  praise  liim,  (1.)  Openly;  his  mouth 
and  lips  shall  praise  God.  When  with  the  heart  man 
believes,  and  is  thankful,  with  the  mouth  confession 
must  be  made  of  both,  to  the  glory  of  God;  not  that 
the  performances  of  the  moutli  are  accepted  with- 
out the  heart,  (Matth.  xv.  8.)  but  out  of  the  abun- 
dance of  the  heart  the  mouth  must  speak,  (xh.  1.) 
both  for  the  exciting  of  our  owr^  devout  affections, 
and  for  the  edification  of  others.  (2.)  Clieerfully; 
we  must  praise  (iod  with  joyful  lips;  we  must  ad- 
dress ourseh^es  to  that  and  other  duties  of  religion 
with  great  cheerfulness,  and  speak  forth  the  praises 
of  God  from  a  principle  of  holy  joy.  Praising  lips 
must  be  joyful  lips. 

IV.  How  he  would  entertain  himself  with  thoughts 
of  God  when  he  was  most  retired;  {y.  6.)  I  will 
praise  thee,  when  I  remember  thee  ufion  my  bed. 
We  must  praise  God,  upon  every  remembrance  of 
him.  Now  that  David  was  shut  out  from  public  or- 
dinances, he  abounded  the  more  in  secret  commu- 
nion with  God,  and  so  did  something  toward  making 
up  his  loss.     Observe  here, 

1.  How  David  employed  himself  in  thinking  of 
God.  God  was  in  all  his  thoughts,  which  is  the  re- 
verse of  the  wicked  man's  character,  x.  4.  The 
thoughts  of  God  were  ready  to  him;  "  I  remember 
thee;  when  I  go  to  think,  I  find  thee  at  my  right 
nand,  present  to  my  mind."  Tliis  subject  should 
first  offer  itself,  as  that  which  we  cannot  forget  or 
overlook.  And  they  were  fixed  in  him;  I  meditate 
on  thee.  Thoughts  of  God  must  not  be  transient 
thoughts,  passing  through  the  mind,  but  abiding 
thoughts,  dwelling  in  the  mind. 

2.  When  David  employed  himself  thus;  XJfion 
his  bed,  and  in  the  night-watches.  Da\'id  was  now 
wandering  and  unsettled,  but,  wherever  he  came, 
he  brought  his  religion  along  with  him.  Upon  my 
beds,  so  some:  being  hunted  by  Saul,  he  sefdom  lay, 
two  nights  together,  in  the  same  bed;  but,  wherever 
he  lay,  if,  as  Jacob,  upon  the  cold  ground,  and  with  a 
stone  for  his  pillow,  good  thoughts  of  God  lay  down 
with  him.  David  was  so  full  of  business,  all  day,  shift- 
ing for  his  own  safety,  that  he  had  scarcely  leisure  to 
apply  himself  solemnly  to  religious  exercises,  and 
therefore,  rather  than  want  time  for  them,  he  denied 
himself  his  necessary  sleep.  He  was  now  in  continual 
peril  of  his  life,  so  that  we  may  suppose  care  and 
fear  many  a  time  held  his  eyes  waking,  and  gave 
him  wearisome  nights;  but  then  he  entertained  and 
comforted  himself  with  thoughts  of  God.  Some- 
times we  find  David  in  tears  upon  his  bed,  (vi.  6.) 
hut  thus  he  wiped  away  his  tears.  When  sleep  de- 
parts from  our  eyes,  through  pain  or  sickness  of 
body,  or  any  disturbance  in  the  mind,  our  souls,  by 
remembering  God,  may  be  at  ease,  and  repose 
themselves.  Perhaps  an  hour's  pious  meditation 
will  do  us  more  good  than  an  hour's  sleep  would 
have  done;  see  xvi.  7. — xvii.  3. — iv.  4. — cxix.  62. 
There  wei'e  night-watches  kept  in  the  tabernacle 
for  praising  God,  (cxxxiv.  1.)  in  which,  probably, 
David,  when  he  had  liberty,  joined  with  the  Levites; 
now  that  he  could  not  keep  place  with  them,  he  kept 
time  with  them,  and  wished  himself  among  them. 

7.  Because  thou  hast  been  my  help  : 
therefore  in  the  shadow  of  thy  wings  will  I 
rejoice.  8.  My  soul  followeth  hard  after 
thee :  thy  right  hand  upholdeth  me.  9.  Bnt 
those  that  seek  my  soul,  to  destroy  it,  shall 
go  into  the  lower  pails  of  the  earth.  10. 
They  shall  fall  by  the  sword ;  they  shall  be 


a  portion  for  foxes.  W.  Bnt  the  king  shall 
rejoice  in  God;  every  one  that  sweareth  hy 
him  shall  glory:  but  the  mouth  of  them  that 
speak  lies  shall  be  stopped. 

David,  having  expressed  his  desires  toward  God, 
and  his  praises  of  him,  here  speaks  his  confidence 
in  him,  and  his  joyful  expectations  frcm. him;  {v.  7.) 
In  the  shadow  of  thy  wings  I  will  rejoice;  alluding 
either  to  the  wings  cf  the  chenibinis,  stretched  out 
over  tlie  ark  of  the  coven;:nt,  between  which  Gcd 
is  said  to  dwell;  ("I  will  rejoice  in  thine  oracles, 
and  in  covenant  and  communii  n  with  thee;")  or  to 
the  wings  of  a  fowl,  under  which  the  helpless  ycung 
ones  have  shelter,  as  the  eagk's  ycung  ones,  (Exod. 
xix.  4.  Deut.  xxxii.  11.)  which  speaks  the  divine 
power;  and  the  ycung  ones  cf  the  ccmmcn  hen, 
(Matth.  xxiii.  37.)  which  sjieaks  more  cf  divine 
tenderness.  It  is  a  phrase  often  used  in  the  psalms, 
(xvii.  8. — xxxvi.  7. — Ivii.  1. — Ixi.  4. — xci.  4.)  and 
no  where  else  in  this  sense,  except  Ruth  ii.  12. 
where  Ruth,  wlien  she  became  a  proselyte,  is  said 
to  trust  under  the  wings  of  the  God  of  Israel.  It  is 
our  duty  to  rejoice  in  the  shadow  of  God's  wings, 
which  denotes  our  recourse  to  him  by  faith  and 
prayer,  as  naturally  as  the  chickens,  when  they  are 
cold  or  frightened,  run  by  instinct  under  the  wings 
of  the  hen.  It  intimates  also  our  reliance  upon  him 
as  able  and  ready  to  help  us,  and  rur  '-efreshment 
and  satisfaction  in  his  care  and  protection.  Having 
committed  ourselves  to  God,  we  must  be  easy  and 
pleased,  and  quiet  from  the  fear  of  evil. 

Now  let  us  see  further, 

I.  What  were  the  supports  and  encouragements 
of  David's  confidence  in  God.  Two  things  were  as 
props  to  that  hope,  which  the  word  of  God  was  the 
only  foundation  of. 

1.  His  former  experiences  of  God's  power  in  re- 
lieving him;  "Because  thou  hast  been  viy  Help, 
when  oth.er  helps  and  helpers  failed  me,  therefore 
I  will  still  rejoice  in  thy  salvation,  will  trust  in  thee 
for  the  future,  and  will  do  it  with  delight  and  holy 
joy.  Thou  hast  been  not  only  my  Helper,  but  my 
Help;"  for  we  could  never  have  helped  rurselvcs, 
nor  could  any  creature  have  been  helpful  to  us,  but 
by  him.  Here  we  may  set  up  our  Ebenezcr,  say- 
ing, Hitherto  the  Lord  has  helped  us,  and  must 
therefore  resolve  that  we  will  never  desert  him, 
never  distrust  him,  nor  ever  droop  in  our  walking 
with  him. 

2.  The  present  sense  he  had  of  God's  grace  car- 
rying him  on  in  these  pursuits;  (f.  8.)  My  soul  fol- 
lows hard  after  thee,  which  speaks  a  vei  y  earnest 
desire,  and  a  serious,  vigorous,  endeavcur  to  keep 
up  communion  with  God;  if  we  cannot  always  have 
God  in  cur  embraces,  yet  we  must  always  have 
him  in  our  eye,  reaching  forth  toward  him  as  cur 
Prize,  Phil.  iii.  14.  To  press  hard  after  God,  is  to 
follow  him  close,  as  those  that  are  afraid  of  losing 
the  sight  of  him,  and  to  follow  him  fast,  as  these 
that  long  to  be  with  him.  This  David  did,  and  he 
owns,  to  the  glory  of  God,  Thy  right  hand  upholds 
me.  God  upholds  him,  (1.)  Under  his  aflRictirnF, 
that  he  might  not  sink  under  them;  Underneath  are 
the  everlasting  arms.  (2.)  In  his  devotions;  Gcd 
upheld  him  in  his  holy  desires  and  pursuits,  that  he 
might  not  grow  weary  in  well-doing.  Those  that 
follow  hard  after  God,  would  soon  fail  and  give  off, 
if  God's  right  hand  did  not  uphold  them.  It  is  he 
that  strengthens  us  in  the  pursuit  of  him,  quickens 
our  good  affections,  and  comforts  us  while  we  have 
not  yet  attained  what  we  are  in  the  pursuit  of.  It  i« 
by  tiie  power  of  God,  that  is,  his  right  hand,  that  we 
ai'e  kept  from  falling.  Now  this  was  a  great  eti 
couragement  to  the  psalmist  to  hope  that  he  Avould, 
in  due  time,  give  him  that  which  he  so  rai-nestly  de- 


382 


PSALMS,  LXIV. 


sired,  because  he  had  by  his  grace  wrought  in  him 
those  desires,  and  kept  them  up. 

II.  What  it  was  that  David  triumphed  in  the 
hopes  of. 

1.  That  his  enemies  should  be  rained,  v.  9,  10. 
There  were  tliose  that  sought  his  soul  to  destroy  it; 
not  only  his  life,  (which  they  struck  at,  both  to  pre- 
vent his  coming  to  the  crown,  and  because  they  en- 
vied and  hated  him  for  his  wisdom,  piety,  and  use- 
fulness,) but  his  soul,  which  they  sought  to  destroy 
by  banishing  him  from  God's  ordinances,  which  are 
the  nourishment  and  support  of  the  soul,  so,  doing 
what  they  could  to  starve  it;  and,  by  sending  him 
to  serve  other  gods,  so,  doing  what  they  could  to 
poison  it,  1  Sam.  xxvi.  19.  But  he  foresees,  and 
loretells,  (1.)  That  they  shall  _§-o  into  the  lower  parts 
of  the  earth;  to  the  grave,  to  hell;  their  enmity  to 
David  would  be  their  death  and  their  damnation; 
their  ruin,  their  eternal  ruin.  (2.)  That  they  shall 
fall  by  the  sword;  by  the  sword  of  God's  wrath  and 
his  justice;  by  the  sword  of  man.  Job  xix.  28,  29. 
They  shall  die  a  violent  death,  Rev.  xiii.  10.  This 
was  fulfilled  in  Saul,  he  fell  by  the  sword,  his  own 
sword;  David  foretold  this,  yet  he  would  not  exe- 
cute it  when  it  was  in  the  power  of  his  hand,  once  and 
again ;  for  precepts,  not  prophecies,  are  our  rule.  (3. ) 
That  they  shall  be  a  portion  for  foxes;  either  their 
dead  bodies  shall  be  a  prey  to  ravenous  beasts, 
(Saul  lay  a  good  while  unburied,)  or  their  houses 
and  estates  shall  be  a  habitation  for  wild  beasts,  Isa. 
xxxiv.  14.  Such  as  this  will  be  the  doom  of  Christ's 
enemies,  that  oppose  his  kingdom  and  interest  in  the 
world;  Bring  them  forth,  and  slay  them  before  me, 
Luke  xix.  27. 

2.  That  he  himself  should  gain  his  point  at  last, 
{v.  11.)  that  he  should  be  advanced  to  the  throne  to 
which  he  had  been  anointed;  The  Icing  shall  rejoice 
in  God.  (1.)  He  calls  himself  the  king,  because  he 
knew  liimself  to  be  so  in  the  divine  purpose  and  de- 
signation; thus  Paul,  while  yet  in  the  conflict,  writes 
himself  more  than  a  concjiieror,  Rom.  viii.  37.  Be- 
lievers are  made  kings,  though  they  are  not  to  have 
the  dominion  till  tlie  morning  of  the  resurrection. 
(2.)  He  doubts  not  but  that  though  he  was  now  sow- 
mg  in  tears,  he  should  reap  in  joy;  The  king  shall 
rejoice.  (3.)  He  resolves  to  make  God  the  Aly^hd 
and  Omega  of  all  his  joys;  he  shall  rejoice  in  God. 
Now  this  is  applicable  to  the  glories  and  joys  of  the 
exalted  Redeemer.  Messiah  the  Prince  sliall  rc- 
1  lice  in  God;  he  is  already  entered  into  the  joy  set 
before  him,  and  his  glory  will  be  completed  at  his 
second  coming. 

Two  things  would  be  the  good  effect  of  his  ad- 
V  mc  mint; 

[1.]  It  would  be  the  consolation  of  his  friends. 
Kvery  otic  that  swears  to  him,  that  is,  to  Da\id, 
that  comes  into  his  interest,  and  takes  an  oath  of  al- 
legi  inco  to  him,  slvdl  glory  in  his  success;  or  that 
swears  by  him,  tliat  is,  by  the  blessed  name  of  God, 
and  n' t  I)y  any  idol;  (Dent.  vi.  13.)  and  then  it  means 
all  good  people,  that  m-ikc  a  sincere  and  open  pro- 
fession of  G';d's  name;  they  shall  glory  in  God;  they 
shall  glory  in  David's  advancement;  They  that  far 
thee,  Tjill  be  glad  when  they  see  me.  They  that  hear- 
tily espouse  the  cause  of  Christ,  shall  glory  in  its 
victory  at  last.  If  ive  suffer  with  him,  we  shall 
reign  with  him. 

[2.]  It  would  be  the  confutation  of  his  enemies; 
T/ie  mouth  ,fthem  that  s/ieak  lies,  of  Saul,  and  Doeg, 
and  others  that  misrepresented  D  ivid,  and  insulted 
over  him,  fls  if  liis  cause  was  desperate,  shall  be 
'luite  st  j)pcd;  they  shall  not  Irwe  one  word  more 
to  say  ag  linst  him,  Init  will  b'.'  for  ever  silenced  and 
shanied.  Apply. this  to  Clirist's  enemies,  to  those  that 
<^pcak  lies  to  him,  as  all  hypocrites  do,  that  tell  him 
thpy  Invc  him,  wliile  their  hearts  are  not  with  him; 
their  mouth  shall  be  stopped  with  that  word,  I  know 


you  not  whence  you  are;  they  shall  be  for  ever 
speechless,  Matth.  xxii.  12.  The  mouths  of  those 
also  that  speak  lies  against  \)\m,t\i&X.p€n'ert  the  right 
ways  of  the  Lord,  and  speak  ill  of  his  hoh-  religion, 
will  be  stopped,  in  that  day  when  the  Lord  shall 
come  to  reckon  for  all  the  hard  speeches  which  un- 
godly sinners  have  spoken  against  him.  Christ's 
second  coming  will  be  the  everlasting  triumph  of  all 
his  faithful  friends  and  followers,  who  may  therefor' 
now  triumph  in  the  believing  hopes  of  it. 

PSALM  LXIV. 

This  whole  psalm  has  reference  to  David's  enemies,  perse- 
cutors, and  slanderers  ;  many  such  there  werCj  and  a 
great  deal  of  trouble  they  gave  him,  almost  all  his  days, 
so  that  we  need  not  guess  at  any  particular  occasion  of 
penning  this  psalm.  I.  He  prays  to  God  to  preserve  him 
from  their  malicious  designs  against  him,  v.  ),  2.  II.  He 
gives  a  very  bad  character  of  them,  as  men  marked  for 
ruin  by  their  own  wickedness,  v.  3.  .6.  III.  By  the  spi- 
rit of  prophecy,  he  foretells  their  destruction,  which 
would  redound  to  the  glory  of  God,  and  the  encourage- 
ment of  his  people,  v.  7..  10.  In  singing  this  psalm, 
we  must  observe  the  effect  of  the  old  enmity  that  is  in  the 
seed  of  the  woman  against  the  seed  of  the  serpent;  and 
assure  ourselves  that  the  serpent's  head  will  be  broken, 
at  last,  to  the  honour  and  joy  of  the  holy  seed. 

To  the  chief  musician,  ji  psalm  of  David. 
1.  TTEAR  my  voice,  O  God,  in  my  pray- 
a1  er :  preserve  my  life  from  fear  of  the 
enemy.  2.  Hide  me  from  tlie  secret  counsel 
of  the  wicked ;  from  the  insurrection  of  the 
workers  of  iniquity:  3.  Who  whet  their 
tongue  like  a  sword,  and  bend  their  hows  to 
shoot  their  arrows,  even  bitter  words  ;  4.  That 
they  may  shoot  in  secret  at  the  perfect: 
suddenly  do  they  shoot  at  him,  and  fearnot. 
5.  They  encourage  themselves  in  an  evil 
matter;  they  commune  of  lajing  snares 
privily ;  they  say.  Who  shall  see  them  ?  6. 
They  search  out  iniquities  ;  they  accom- 
plish a  diligent  search :  both  the  inward 
thought  of  every  one  of  them.,  and  the  heart, 
is  deep. 

David,  in  these  verses,  puts  in  before  God  a  re- 
presentation of  his  own  danger,  and  of  his  enemies' 
cliaracter,  to  enforce  his  petition  that  God  would 
protect  him,  and  punish  tliem. 

I.  He  earnestly  begs  of  God  to  preserve  him;  {y. 
1,  2.)  Hear  my  -voice,  0  God,  in  my  prayer;  grant 
me  the  thing  I  pray  for:  and  this  is  it,  Lord,  pre- 
serve my  life  from  far  of  the  enemy,  from  the  ene- 
my that  I  am  in  fear  of.  He  makes  request  for  his 
life,  which  is,  in  a  particular  manner,  dear  to  him, 
because  he  knows  it  is  designed  to  be  very  service- 
able to  God  and  his  generation.  When  his  life  is 
strack  at,  it  cannot  be  thought  he  should  altogether 
hold  his  peace;  Esth.  vii.  2,  4.  And  if  he  plead 
his  fear  of  the  enemy,  it  is  no  disparagement  to  his 
courage;  his  fa tlier  Jacob,  that  jjrince  with  God, 
did  so  before  him,  (Gen.  xxxii.  11.)  Deliver  me 
from  the  hand  of  Esau,  for  J  far  him.  Presence 
'my  life  from  fear,  not  "only  frr  m  t1ie  tiling  itself 
which  I  fe-^r,  hut  from  the  disquieting  ffar  of  it; 
this  is,  in  effect,  the  preservation  of  the  life,  for  fear 
has  torment;  particularly  the  fear  of  death,  by  rea- 
son of  which  seme  are,  all  their  life-time,  subject  to 
bondige.  He  priys,  "Hide  7ve  from  the  secret 
counsel  of  the  wicked,  frrm  the  mischief  which  they 
secretly  consult  among  themselves  to  do  against  me, 
^n'Xfrom  the  insurrection  of  the  workers  of  inicjuity. 


PSALMS,  LXIV. 


383 


whc  join  forces,  as  they  join  counsels,  to  do  me  a 
mischief."  Observe,  The  secret  counsel  ends  in  an 
insurrection;  treasonable  practices  begin  in  treason- 
able confederacies  and  conspiracies.  "Hide  me 
from  them,  that  they  may  not  find  me,  that  they 
may  not  reach  me.  Let  me  be  safe  under  thy  pro- 
tection. " 

II.  He  complains  of  the  great  malice  and  wicked- 
ness of  his  enemies;  "Lord,  hide  me  from  them, 
for  they  are  the  worst  of  men,  not  fit  to  be  connived 
at;  they  are  dangerous  men,  that  will  stick  at  no- 
thing; so  that  I  am  undone,  if  thou  do  not  take  my 
part. " 

1.  They  are  very  spiteful  in  their  calumnies  and 
reproaches;  v.  3,  4.  They  are  described  as  military 
men,  with  their  sword  and  bow,  archers  that  take  aim 
exactly,  secretly  and  suddenly  shoot  at  the  harmless 
bird  that  apprehends  not  herself  in  any  danger.  But, 
(1. )  Their  tongues  are  their  swords,  flaming  swords, 
two-edged  swords,  drawr  swords,  drawn  in  anger, 
with  which  they  cut,  and  wound,  and  kill,  the  good 
name  of  their  neighbour.  The  tongue  is  a  little 
member,  but,  like  the  sword,  it  boasts  great  things, 
Jam.  iii.  5.  It  is  a  dangerous  weapon.  (2.)  Bitter 
words  are  their  arrows.  Scurrilous  reflections,  op- 
probrious nicknames,  false  represent:itions,  slan- 
ders and  calumnies,  the  fiery  darts  of  the  wicked 
one,  set  on  fire  of  hell.  For  these  their  malice  bends 
their  bows,  to  send  out  these  arrows  with  so  much 
the  more  force.  (3.)  The  upright  man  is  their 
mark,  against  him  their  spleen  is,  and  they  can- 
not speak  peaceably  either  of  liim  or  to  him. 
The  better  any  man  is,  the  more  he  is  envied  by 
those  that  are  themselves  bad,  and  the  more  ill  is 
said  of  him.  (4.)  They  manage  it  with  a  great  deal 
of  art  and  subtlety;  they  shoot  in  secret,  that  those 
they  shoot  at  may  not  discover  them,  and  avoid  the 
danger,  for  in  vain  is  the  net  spread  in  the  sight  of 
any  bird.  And  suddenly  do  they  shoot,  without  gi\  - 
ing  a  man  lawful  warning,  or  any  opportunity  to  de- 
fend himself.  Cursed  be  he  that  thus  smites  his 
neighbour  secretly,  in  his  reputation,  Deut.  xxvii. 
24.  There  is  no  guard  against  a  pass  made  by  a 
false  tongue.  (5.)  Herein  they  fear  not;  they  are 
confident  of  their  success,  and  doubt  not  but  by 
these  methods  they  shall  gain  the  point  which  their 
malice  aims  at.  Or,  rather  they  fear  not  the  wrath 
of  God,  which  will  be  the  portion  of  a  false  tongue. 
They  are  impudent  and  daring  in  the  mischief  they 
do  to  good  people,  as  if  they  must  never  be  called 
I')  an  account  for  it. 

2.  They  are  very  close,  and  very  resolute,  in  their 
malicious  projects,  xk  5.  (1.)  They  strengthen  and 
corroborate  themselves  and  one  another  in  this  evil 
matter,  and,  by  joining  together  in  it,  they  mike 
one  another  the  more  bitter  and  the  more  bold; 
Fortiter  calumniari,  aliquid  adhaerehit — Lay  on 
an  abundance  of  reproach;  part  tvill  be  sure  to 
stick.  It  is  bad  to  do  a  wrong  thing,  but  worse  to 
encourage  oursehes  and  one  another  in  it,  thnt  is 
doing  the  Devil's  work  for  him.  It  is  a  sign  that 
the  heart  is  hardened  to  the  highest  degree,  when 
it  is  thus  fully  set  to  do  evil,  and  fears  no  clours. 
It  is  the  office  of  conscience  to  discourage  men  in  an 
evil  matter,  but,  when  that  is  baffled,  the  case  is 
desperate.  (2.)  They  consult  with  themselves  and 
one  another  now  to  do  the  most  mischief,  and  most 
eff'ectuiUy;  They  co?nmune  of  laying  snares  privilif. 
All  their  communion  is  in  sin,  and  all  their  commu- 
nication is  how  to  sin  securely.  They  hold  councils 
of  war  for  finding  rut  the  most  effectual  expedients 
to  do  mischief,  every  snare  they  lay  was  talked  of 
bef^re,  and  was  laid  with  all  the  contrivance  cf  their 
wicked  wits  combined.  (3.)  They  please  them- 
selves with  an  atheistical  conceit  that  God  himself 
takes  no  notice  of  their  wicked  practices;  thev  say, 
Who  shall  see  them?    A  practical  disbelief  of  God's 


omniscience  is  at  the  bottom  of  all  the  wickedness 
of  the  wicked. 

3.  They  are  very  industrious  in  putting  their  pro- 
jects in  execution;  (x'.  6.)  They  search  out  iniquity, 
they  take  a  great  deal  of  pains  to  find  out  some  ini- 
quity or  other  to  lay  to  my  charge,  they  dig  deep, 
and  look  far  back,  and  put  things  to  the  utmost 
stretch,  that  they  may  have  something  to  accuse  me 
of;"  or,  "  They  are  industrious  to  find  out  new  arts 
of  doing  mischief  to  me;  in  this  they  accomplish  a 
diligent  search;  they  go  through  with  it,  and  spare 
neither  cost  nor  labour;  exnl  men  dig  up  mischief. 
Half  the  pains  that  many  take  to  damn  their  souls, 
would  serve  to  save  them'.  They  are  masters  of  all 
the  arts  of  mischief  and  destruction,  for  the  inward 
thought  of  every  one  of  them,  and  the  heart,  are 
deep;  deep  as  hell,  desperately  wicked,  who  can 
know  it?  By  the  unaccountable  wickedness  of  their 
wit,  and  of  their  will,  they  show  themselves  to  be, 
both  in  subtlety  and  malignity,  the  genuine  off'spring 
of  the  old  serpent. 

7.  But  God  shall  shoot  at  them  with  an 
arrow;  suddenly  shall  they  be  wounded.  8. 
So  they  shall  make  their  own  tong:ue  to  fall 
upon  themselves  :  all  that  see  them  shall  flee 
away.  9.  And  all  men  shall  fear,  and  shall 
declare  the  work  of  God  :  for  they  shall 
wisely  consider  of  his  doing.  1 0.  The  righte- 
ous shall  be  glad  in  the  Lord,  and  shall 
trust  in  him ;  and  all  the  upright  in  heart 
shall  gloiy. 

We  may  observe  here, 

I.  The  judgments  cf  God  which  should  certainly 
come  upon  these  malicious  persecutors  of  David. 
Though  they  encouraged  themselves  in  their  wick- 
edness, here  is  that  which,  if  they  would  believe 
and  consider  it,  was  enough  to  discourage  ihem. 
And  it  is  observable  how  the  punishment  answers 
the  sin.  1.  They  shot  at  David  secretly  and  sud- 
denly, to  wound  him;  but  God  shall  shoot  at  them, 
for  he  ordains  his  arrows  against  the  persecutors; 
(vii.  13.)  against  the  face  of  them,  xxi.  12.  And 
God's  arrc;ws  will  hit  surer,  and  fly  swifter,  and 
pierce  deeper,  than  theirs  do,  or  can.  They  have 
many  arrows,  but  they  are  only  bitter  words,  and 
words  are  but  wind;  the  curse  causeless  shall  not 
come;  but  God  has  one  arrow  that  will  be  their 
death,  his  curse,  which  is  ne\er  causeless,  and 
therefore  sliall  ccme;  with  it  they  shall  be  suddenly 
wounded,  their  wound  by  it  will  be  a  surprise  upon 
tliem,  because  they  were  secure,  and  not  iipprehen- 
sive  of  any  d;inger.  2.  Their  tongues  fell  upon  him, 
but  God  shall  make  their  own  tongues  to  fall  upon 
themselves.  They  do  it  by  the  desert  cf  their  sin, 
God  docs  it  by  the  justice  of  his  wrath,  v.  8.  When 
God  deals  with  men  according  to  the  desert  of  their 
tongue-sins,  and  brings  those  mischiefs  upon  them, 
which  they  have  passionately  and  malicirusly  impre- 
cated upon  others,  then  he  makes  their  own  tongues 
to  fall  upon  them ;  and  it  is  weight  enough  to  sink  a 
man  to  tlie  lowest  hell,  like  a  talent  of  lead.  Many 
have  cut  their  own  throats,  and  many  more  have 
damned  their  own  souls,  with  their  tongues,  and  it 
will  be  an  aggravation  of  their  ccndenmaticn;  O  Is- 
rael, thou  hast  destroyed  thyself;  art  snared  in  the 
words  of  thy  mouth.  If  thou  scomest,  thou  alone 
shalt  bear  it.  They  that  love  cursing,  it  shall  come 
unto  them.  Sometimes  men's  secret  wickedness  is 
brought  to  light  by  their  own  confession,  and  then 
their  own  toneue  falls  upon  themselves. 

II.  The  influence  which  these  judgments  should 
have  upon  others;  for  it  is  done  in  the  open  sight  oj 
all.  Job  xxxiv.  26. 


304 

1.  Their  neighbours  shall  shun  them,  and  shift 
for  their  o^vn  safety;  they  shall  flee  away,  for  fear 
of  partaking  in  their  plagues,  and  being  involved  in 
their  ruin,  so  dreadful  will  it  be,  and  such  a  noise 
will  it  make  in  the  country;  they  shall  flee  away,  as 
the  men  of  Israel  did  from  the  tents  of  Korali,  Ua- 
than,  and  Al)iram,  Numb.  xvi.  27.  Some  think 
this  was  fulfilled  in  the  death  of  Saul,  when  not 
onlv  his  army  was  dispersed,  but  the  inhabitants  of 
the'  neighbouring  country  were  so  terrified  with  the 
fall,  not  only  of  their  kmg  but  of  his  three  sons,  that 
thev  quitted  their  cities  and  fled,  1  Sam.  xxxi.  7. 

2'.  Spectators  shall  reverence  the  proMdtnce  of 
God  therein,  v.  9.  (1.)  They  shall  underst:ind  and 
observe  God's  hand  in  all;  and  vuiless  we  doso,  we 
are  not  likely  to  profit  by  tlie  dispensations  ot  PrcA-i- 
dence,  (Hos.  xiv.  9.)  T/it^y  shall  wisely  consider  /lis 
doing-.  There  is  need  of  consideration  and  serious 
thought  rightly  to  take  the  matter  of  fact,  and  need 
of  wisdom  to  put  a  true  interpretation  upon  it. 
God's  doing  is  well  worth  our  considering,  (Eccl. 
vii.  13. )  but  it  must  be  considered  wisely,  that  we 
put  not  a  corrupt  gloss  upon  a  pure  text.  (2.)  They 
shall  be  affected  with  a  holy  awe  of  God,  upon  the 
consideration  of  it.  All  men  (all  that  have  any  j 
thing  of  the  reason  of  a  man  in  them)  shall  fear  and  I 
tremble  because  of  God's  judgments,  cxix.  120. 
They  shall  fear  to  do  the  like,  fear  being  found  per-  i 
secutors  of  God's  people;  Smite  the  scorner,  and 
the  siTufile  shall  beware.  (3.)  They  shall  declare 
the  work  of  God;  they  shall  speak  to  one  another, 
and  to  all  about  them,  of  the  justice  of  God  in  pun- 
ishing persecutors;  what  we  wisely  consider  our- 
selves, we  should  wisely  declare  to  others,  for  their 
edification  and  the  glory  of  God;  This  is  the  finger 
of  God. 

3.  Good  people  shall,  in  a  special  manner,  take 
notice  of  it,  and  it  shall  affect  them  with  a  holy 
pleasure,  v.  10.  (1.)  It  shall  increase  their  joy; 
The  righteous  shall  be  glad  in  the  Lord,  not  glad 
of  the  misery  and  ruin  of  their  fellow-creatures,  but 
glad  that  God  is  glorified,  and  his  Avord  fulfilled, 
and  the  cause  of  injured  innocency  pleaded  effectu- 
ally. (2.)  It  shall  encourage  their  faith;  they  shall 
commit  themselves  to  him  in  the  way  of  duty,  ;'-nd 
be  willing  to  venture  for  him  with  an  entire  confi- 
dence in  him.  (3.)  Their  joy  and  faith  shall  both 
express  themselves  in  a  holy  boasting;  All  the  up- 
right in  heart,  that  keep  a  good  conscience  and 
approve  themselves  to  God,  shall  glory,  not  in 
themselves,  but  in  the  favour  of  God,  in  his  righte- 
ousness and  goodness,  their  relation  to  him  and  inte- 
rest in  him;  Let  him  that  glories,  glory  in  the  Lord. 

PSALM  LXV. 

In  this  psalm,  we  are  directed  to  give  to  God  the  glory  of 
his  power  and  goodness,  which  appear,  I.  In  the  king- 
dom of  grace,  (v.  1.)  Hearing  prayer,  (v.  2.)  Pardoning 
sin,  (v.  3.)  Satisfying  the  souls  of  the  people,  (v.  4.) 
Protecting  and  supporting  them,  v.  5.  II.  In  the  king- 
dom of  Providence,  fixing  the  mountains,  (v.  6.)  Calm- 
ing the  sea,  (v.  7.)  Preserving  the  regular  succession 
of  day  and  night,  (v.  8.)  And  making  the  earth  fruitful, 
V.  9.  .13.  These  arc  blessings  we  are  all  indebted  to 
God  for,  and  therefore  we  may  easily  accommodate  this 
psalm  to  ourselves  in  singing  of  it. 
To  the  chief  musician.  A  psalm  and  song  of  David. 

1.  T>RAISE  waiteth  for  thee,  O  God,  in 
jL  Zion :  and  unto  thoe  shall  the  vow 
be  performed.  2.  O  thou  that  hearest 
prayer,  unto  thee  shall  all  flesh  come.  3. 
Iniquities  prevail  against  me :  as  for  our 
transgressions,  thou  shall  purge  them  away. 
4.  Blessed  is  the  man  ivhom  thou  choosest, 
and  causest  to  approach  unto  thee,  that  he 
may  dwell  in  thy  courts :  we  shall  be  satis- 


PSALMS,  LXV. 


fied  with  the  goodness  of  thy  house,  even  ol 
thy  holy  temple.  5.  By  terrible  things  in 
righteousness  wilt  thou  answer  us,  O  God 
of  our  salvation  ;  who  art  the  confidence  of 
all  the  ends  of  the  earth,  and  of  them  thai 
are  afar  oli"  7ipon  the  sea : 

The  psalmist  here  has  no  particular  concern  of 
his  own,  at  the  tlirone  of  grace,  but  begins  with  an 
address  to  God,  as  the  master  cf  an  assembly,  and 
the  mouth  of  a  congreguticn;  and  observe, 

1.   How  he  gives  glory  to  Gcd,  v.  1.     1.  By  hum- 
ble thankfulness;  Fraise  waiteth  for  thee,  O  God, 
in  Sion;  waits  in  expectation  of  the  mercy  desired, 
waits  till  it  arrives,  that  it  may  be  received  with 
thankfulness,  at  its  first   f.pprcach;   when  Gcd  is 
coming  toward  us  with  his  favours,  we  must  go  forth 
to  meet  him  with  our  praises,  and  wait  till  the  day 
dawn.     Praise  waits,  with  an  entire  satisfaction  in 
thy  holy  will,  and  dependence  en  thy  mercy;  when 
we  stand  ready  in  every  thing  to  give  thanks,  then 
praise  waits  for  Gcd.     Praise  waits  thine  accep- 
tance; the  Levites  by  night  stood  in  the  house  of 
the  Lord,  ready  to  sing  their  songs  of  praise  at  thf 
hour  appointed,  (cxxxiv.  1,  2. )  and  thus  their  praisp 
waited  for  him;  Praise  is  silerit  unto  thee,  (so  the 
word  is,)  as  wanting  words  to  express  the  great 
goodness  of  God,  and  being  sti-uck  with  a  silent  ad- 
miration at  it.     As  there  are  holy  groanings  which 
cannot  be  uttered,  so  there  are  holy  adcrings  which 
cannot  be  uttered,  and  yet  shall  be  accepted  by 
him  that  searches  the  heart,  and  knows  what  is  the 
mind  of  the  spirit.     Our  praise  is  silent,  that  the 
praises  of  the  blessed  angels,  who  excel  in  strength, 
may  be  heard.     Let  it  not  be  told  him  thf. t  I  speak, 
for  if  a  man  offer  to  speak  forth  all  God's  praise 
surely  he  shall  be  swallowed  up.  Job  xxxvii.  2C. 
Before  thee,  praise  is  reputed  as  silence,  so  thv' 
Clialdee;  so  far  exalted  is  Gcd  above  all  cur  bless- 
ing and  praise.     Praise  is  due  to  Gcd  firm  all  the 
world,  but  it  waits  for  him   in  Sion  onl\-,  in   hii- 
church,  among  his  people;  all  his  works  priiise  him. 
they  minister  matter  for  praise,  but  his  saints  cnly 
bless  him   by  actual  adorations.      The   redcemec" 
church  sing  their  new  srng  upon  mount  Sir n,  Rev. 
xiv.  1,  3.    In  Sion  was  God's  dwelling-place,  Ixxvi. 
2.    Happy  they  who  dwell  with  him  there,  for  they 
will  be  still  praising  him.     2.  By  sincere  faithful- 
ness;  Unto  thee  shall  the  vow  be  performed,  the 
sacrifice   shall  be  oft'ered  up,  which   was  \owed. 
We  shall  not  be  accepted  in  cur  thanksgivings  to 
God  for  the  mercies  we  have  received,  unless  we 
make  conscience  of  paying  the  vows  which  wc  made 
when  we  were  in  pursuit  of  the  mercy;  for  better  it 
is  not  to  vow,  than  to  vow,  and  not  to  pay. 
II.  What  he  gives  him  glory  for. 
1.  For  hearing  prayer;  {y.  2.)  Praise  waits  for 
thee;  and  why  is  it  so  ready?  (1.)  "Because  thru 
art  ready  to  grant  our  petitions.     O  thou  that  hear- 
I  est  prayer,   thou   canst  answer  every  prayer,  for 
thou  art  able  to  do  for  us  more  than  we  arc  able  to 
I  ask  or  think,  (Eph.  iii.  20.)  and  thru  wilt  answer 
j  every  prayer  of  taith,  cither  in  kind  or  kindness. " 
'  It  is  much  for  the  glory  of  God's  goodness,  and  the 
j  encouragement  of  ours,  that  he  is  a  God  hearing 
!  prayer,  and  has  taken  it  among  the  titles  r  f  his  hc- 
1  nour  to  be  so;  and  we  are  much  wanting  to  our- 
'  selves,  if  we  do  not  take  all  occasions  to  give  him 
his  title.     (2.)  Because,  for  that  reason,  we  are 
ready  to  run  to  him  when  we  are  in  our  straits; 
"  Therefore,  because  thou  art  a  God  hearing  prayer, 
unto  thee  shall  all  flesh  come;  justly  docs  every 
man's  praise  wait  for  thee,  because  every  man  s 
prayer  waits  on  thee,  when  he  is  in  want  or  distress, 
whatever  he  does  at  other  times.     Now  only  the 
seed  of  Israel  come  to  thee,  and  the  proselytes  tc 


PSALMS,  LXV. 


385 


their  religion;  but  when  thy  house  shall  be  called  a 
house  of  firayer  to  all  fieojile,  then  unto  thee  shall 
all  flesh  come,  and  be  welcome,"  Rom.  x.  12,  13. 
To  him  let  us  come,  and  come  bol-Hy,  because  he  is 
a  God  that  hears  prayer. 

2.  For  pardoning  sin.  In  this,  who  is  a  God  like 
unto  him?  Micah  vii.  18.  By  tliis  he  proclaims  his 
name,  (Exod.  xxxiv.  T.)  and  therefore,  iipon  this 
account,  praise  waits  for  him,  v,  3.  "Our  sins 
reacli  to  the  heavens,  iniquities  prevail  against  us, 
and  appear  so  numerous,  so  heinous, '  that,  when 
they  are  set  in  order  before  us,  we  are  full  of  con- 
fusion, and  ready  to  fall  into  despair.  Tliey  prevail 
so  against  us,  that  we  cannot  pretend  to  balance 
them  with  any  righteousness  of^  our  own;  so  that, 
when  we  appear  before  God,  our  own  consciences 
accuse  us,  and  we  have  no  replication  to  make;  and 
yet,  as  for  our  transgressions,  thou  shalt,  of  thine 
own  free  mercy,  and  for  the  sake  of  a  righteousness 
of  thine  own  providing,  purge  them  away,  so  that 
we  shall  not  come  into  condemnation  for  them." 
Note,  The  greater  our  danger  is  by  reason  of  sin, 
the  more  cause  we  have  to  admire  the  power  and 
riches  of  God's  pardoning  mercy,  which  can  invali- 
date the  threatening  force  of  our  manifold  transgres- 
sions, and  our  mighty  sins. 

3.  For  the  kind  entertainments  he  gi\'^es  to  those 
that  attend  upon  him,  and  the  comfort  they  have  in 
communion  with  him.  Iniquity  must  first  be  purged 
away,  {y.  3. )  and  then  we  are  welcome  to  compass 
God's  altars,  v.  4.  They  that  come  into  commu- 
nion with  God,  shall  certainly  find  true  happiness 
and  full  satisfaction  in  tliat  communion. 

(1.)  They  are  blessed;  not  only  blessed  is  the  na- 
tion, (xxxiii.  12.)  but  blessed  is  the  man,  the  partis 
cular  person,  how  mean  soever,  nvhom  thou  choosest, 
avd  causest  to  ajifiroach  unto  thee,  that  he  may 
dwell  in  thy  courts;  he  is  a  happy  man,  for  he  has 
the  surest  token  of  the  divine  favour,  and  the  surest 
pledge  and  earnest  of  everlasting  bliss.     Observe 
here,  [  1.  ]  What  it  is  to  come  into  communion  with 
God,  in  order  to  this  blessedness.     First,  It  is  to 
approach  him  by  laying  hold  on  his  covenant,  set- 
ting our  best  affections  upon  liim,  and  letting  out 
our  desires  toward  him;  it  is  to  converse  with  him, 
as  one  we  love  and  value.     Secondly,  It  is  to  dwell 
in  his  courts,  as  the  priests  and  Levites  did,  that 
were  at  home  in  God's  house;  it  is  to  be  constant  in 
the  exercises  of  religion,  and  apply  ourselves  closely 
to  them,  as  we  do  to  that  which  is  the  business  of 
our  dwelling-place.     [2.  J  How  we  come  into  com- 
munion with  God;  not  recommended  by  an)'  merit 
of  our  ovm,  or  brought  in  by  any  management  of 
our  own,  but  by  God's  free   choice;   "  Blessed  is 
the  man  whom  thou  choosest,  and  so  distinguishest 
from  others  who  are  left  to  themselves;"  and  it  is 
by  his   effectual   special   grace,   pursuant  to  that 
choice;  whom  -he  chooses  he  causes  to  approach; 
not  only  invites  them,  but  inclines  and  enables  them, 
to  draw  nigh  to  him.     He  draws  them,  John  vi.  44. 
(2.)  They  shall  be  satisfied.     Here  the  psalmist 
changes  the  person,  not,  He  shall  be  satisfied,  the 
man  whom  thou  choosest,  but.    We  shall;  which 
teaches  us  to  apply  the  promises  to  ourselves,  and 
by  an  active  faitli  to  put  our  own  names  into  them ; 
We  shall  be  satisjied  with  the  goodness  of  thy  house, 
even  of  thy  holy  temple.     IsTote,    [1.]   God's  holy 
temple  is  his  house;  there  he  dwells^  where  his  or- 
dinances are  administered.    [2.]  God  keeps  a  good 
house;  there  is  abundance  of  goodness  in  his  house, 
righteousness,  grace,  and  all  the  comforts  of  the 
everlasting  covenant;  thei'e  is  enough  for  all,  enough 
for  each;  it  is  read}',  alwa}'s  ready;  and  all  on  free 
cost,  without  money  and  without'  price.     [3.]    In 
those  things  there  is  that  which  is  satisfying  to  a 
soul,  and  with  which  all  gracious  souls  will  be  satis- 
fied; let  them  have  the  pleasure  of  communion  with , 

Vol.  III.— 3  C 


God,  and  that  suffices  them,  they  have  enough,  they 
desire  no  more. 

4.  For  the  glorious  operations  of  his  power  on 
their  behalf;  {v.  5.)  By  terrible  things  in  righte- 
ousness wilt  thou  afiswer  us,  0  God  of  our  salva- 
tion. This  may  be  understood  of  the  rebukes  which 
God  in  his  pi'ovidence  sometimes  gives  to  his  own 
people;  he  often  answers  them  by  terrible  things, 
for  the  awakening  and  quickening  of  them,  but 
always  in  righteousness;  he  neither  does  them  any 
wrong,  nor  means  them  any  hurt,  for  even  then  he 
is  the  God  of  their  salvation.  See  Isa.  xlv.  15.  But 
it  is  rather  to  be  understood  of  his  judgments  upon 
their  enemies;  God  answers  his  people's  prayers  by 
the  desti-uctions  made,  for  their  sakes,  among  the 
heathen,  and  the  recompense  he  renders  to  tlieir 
proud  oppressors,  as  a  righteous  God,  the  God  to 
whom  vengeance  belongs,  and  as  the  God  that  pro- 
tects and  saves  his  people.  By  wonderful  things, 
(so  some  read  it,)  things  which  are  very  surprising, 
and  which  we  looked  not  for,  Isa.  Ixiv.  3.  Or  by 
things  which  strike  an  awe  upon  us,  thou  wilt  an- 
swer us;  the  holy  freedom  that  we  are  admitted  to 
in  God's  courts,  and  the  nearness  of  our  approach 
to  him,  must  not  at  all  abate  our  reverence  and 
godly  fear  of  him;  for  he  is  terrible  in  his  hoh- 
places. 

5.  For  the  care  he  takes  of  all  his  people,  how- 
ever distressed,  and  whithersoever  dispersed:  he  is 
the  Confidence  of  all  the  ends  of  the  earth,  of  all 
the  saints  all  the  world  over,  and  not  theirs  onl}-  that 
were  of  the  seed  of  Israel:  for  he  is  the  God  of  tlie 
Gentiles,  as  well  as  of  the  Jews;  the  Confidence  cf 
them  that  are  afi\r  off"  from  his  holy  temple,  and  its 
courts,  that  dwell  in  the  island  of  the  Gentiles;  or 
tliat  are  m  distress  upon  the  sea.  They  trust  in 
thee,  and  ciy  to  thee,  wlien  they  are  at  their  wit's 
end-  cvii.  27,  28.  By  faith  and  prayer  we  may 
keep  up  our  commvmion  with  God,  and  fetch  in 
comfort  from  him,  wherever  we  are,  not  only  in 
the  solemn  assemblies  of  his  people,  but  afar  off 
upon  the  sea. 

6.  VVhich  by  his  strength  settest  fast  the 
mountains;  heing  girded  with  power:  7. 
Which  stilleth  the  noise  of  the  seas,  the 
noise  of  their  waves,  and  the  tumuU  of  the 
people.  8.  They  also  that  dwell  in  the 
uttermost  parts  are  afraid  of  thy  tokens  : 
thou  makest  the  outgoings  of  the  morning 
and  evening  to  rejoice.  9.  Thou  visitest 
the  earth,  and  waterest  it :  thou  greatly  en- 
richest  it  with  the  river  of  God,  ichkh  is 
full  of  water:  thou  preparest  them  corn, 
when  thou  hast  so  provided  for  it.  10.  Thou 
waterest  the  ridges  thereof  abundantly; 
thou  settlest  the  furrows  thereof;  thou  ma- 
kest it  soft  with  showers ;  thou  blessest  the 
springing  thereof  11.  Thou  crownest  the 
year  with  thy  goodness ;  and  thy  paths  drop 
fatness.  12.  They  drop  ?/po7i  the  pastin-es 
of  the  wilderness;  and  the  httle  hills  rejoice 
on  every  side.  1 3.  The  pastures  are  clothed 
with  flocks;  the  vallies  also  are  covered 
over  with  corn:  they  shout  for  joy,  they 
also  sing. 

That  we  may  be  the  more  affected  with  the  wrn- 
derful  condescensions  of  the  God  of  i;race,  it  is  cf 
use  to  observe  his  jjower  and  soveieigntv  as  the 
God  of  nature;  the  riches  aad  bounty  of  his  provi- 
dential kingdom. 


306 


PSALMS,  LXV. 


I.  He  establishes  the  earth,  and  it  al)idcs,  cxix. 
90.  {v.  6.)  By  /lis  own  strength,  he  scttcth  fast  the 
mountairis;  did  set  them  fast  at  first,  and  still  keeps 
them  firm,  though  they  are  sometimes  shaken  by 
t-arthquakes; 

Feriuntque  Bummos 

Fulniina  monies. 

The  lightning  blasts  the  loftirst  hills. 

Hence  they  are  called  everlasting-  mountains,  Hab. 
iii.  6.  Yet  God's  covenant  with  his  people  is  said 
to  stand  more  firm  than  they,  Isa.  liv.  10. 

II.  He  stills  the  sea,  and  it  is  quiet,  v.  7.  The 
sea,  in  a  storm,  makes  a  great  noise,  which  adds  to 
its  threatening  terror;  but,  when  God  pleases,  he 
commands  silence  among  the  waves  and  billows, 
and  lays  them  to  sleep,  turns  the  storm  into  a  calm 
quickly,  cvii.  29.  And  by  this  change  in  the  sea, 
as  well  as  by  the  former  instance  of  the  unchangea- 
bleness  of  the  earth,  it  appears  that  he,  whose  the 
sea  and  the  drv  land  are,  is  girded  with  power. 
And  by  this,  oiir  Lord  Jesus  gave  a  proof  of  his 
divine  power,  that  he  commanded  the  winds  and 
waves,  and  they  obeyed  him.  To  this  instance  of 
the  quieting  of  the  sea,  he  adds,  as  a  thing  much  of 
the  same  nature,  that  he  stills  the  tumult  of  the 
people,  the  common  people.  Nothing  is  more  un- 
ruly and  disagreeable  than  the  insurrections  of  the 
mob,  the  insults  of  the  rabble;  yet  even  these  God 
can  pacify,  in  secret  ways,  which  they  themselves 
are  not  aware  of.  Or,  it  may  be  meant  of  the  out- 
rage of  the  people  that  were  enemies  to  Israel,  ii.  1. 
God  has  many  ways  to  still  them,  and  will  for  ever 
silence  their  tumults. 

III.  He  renews  the  morning  and  evening;  and 
their  revolution  is  constant,  v.  8.  This  regular  suc- 
cession of  day  and  night  may  be  considered,  1.  As 
an  instance  of  God's  great  power,  and  so  it  strikes 
an  awe  upon  all.  Thev  that  dwell  in  the  uttermost 
parts  of  the  earth  are  afraid  at  thy  signs  or  tokens; 
they  are  by  them  convinced  that  there  is  a  supi-cme 
Deity,  a  sovereign  Monarch,  before  whom  they 
ought  to  fear  and' tremble;  for  in  these  things  the  in- 
visible things  of  God  are  clearly  seen;  and  there- 
fore they  are  said  to  be  set  for  signs.  Gen.  i.  14. 
Many  of  them,  that  dwelt  in  the  remote  and  dai-k 
comers  of  the  earth,  were  so  afraid  at  tliese  tckuis, 
that  they  were  driven  to  worship  them,  (Deut.  \\. 
19. )  not  considering  that  they  were  God's  tokens, 
undeniable  proofs  of  his  power  and  godliead,  and 
therefore  they  should  ha\-e  l)een  led  l)y  them  to 
worship  him.  2.  As  an  instance  of  God's  p-eat 
goodness,  and  so  it  brings  comfort  to  all;  Thou 
makest  the  outgoings  of  the  inorning,  betcre  tlie 
sun  rises,  and  of  the  evening,  l)efore  the  sun  sets,  to 
rejoice.  As  it  is  (Jod  that  scatters  the  light  of  the 
morning,  and  draws  the  curtains  of  the  evening,  so 
he  docs  both  in  favour  to  man,  and  niakes  both  to 
rejoice,  gives  occasion  to  us  to  rejoice  in  both;  so 
that,  how  contrary  soever  light  and  darkness  are 
to  each  other,  and  how  inviolable  soever  the  parti- 
tion between  them,  (Gen.  i.  4.)  both  are  equally 
welcome  to  the  world  in  their  season:  it  is  hard  to 

■  say  which  is  more  welcome  to  us,  the  light  of  the 
morninsr,  which  befriends  the  business  of  the  day, 
or  the  shadows  of  the  evening,  which  befriend  the 
repose  of  the  night.  Does  the  watchman  wait  for 
the  morning?  so  does  the  hireling  earnestly  desire 
the  shadow.  Some  understand  it  of  the  moming 
and  evening  sacrifice,  which  good  people  gixatly 
rejoiced  in,  and  in  which  God  was  constantly  ho- 
noured. Thou  makest  them  to  sing,  so  the  word  is; 
for,  every  morning  and  every  evening,  songs  of 
praise  were  sung  1)v  the  Levitcs,  it  was  that  which 
the  dutv  of  cvei-v  day  reciuired.  We  are  to  look 
upon  our  daily  worship,  alone,  and  with  our  fami- 
lies, to  be  both  the  most  needful  of  our  daily  occu- 
pations, and  the  most  delightful  of  our  daily  com- 


\  forts;  and  if  therein  we  keep  up  our  CA)mmiunon 
with  God,  the  outgoings  both  of  the  morning  and  of 
the  evening  are  tlieixby  made  tixily  to  rejoice. 

IV.  He  waters  the  earth,  and  makes  it  fmitfulj 
on  this  instance  of  God's  power  and  gofjdness  he  en- 
larges very  much.  The  psalm  being,  probably, 
penned  upon  occasion,  either  of  a  more  tiian  ordi- 
nary plentiful  harvest,  or  of  a  seascnable  rain  after 
long  drought.  How  much  the  fruitfulncss  of  this 
lower  part  of  the  creation  depends  upon  the  influ- 
ence of  the  upper,  is  easy  to  oljserve;  if  the  heavens 
lie  as  brass,  tlie  earth  is  as  iron;  which  is  a  sensible 
intimation  to  a  stupid  world,  that  e\ery  good  and 
perfect  gift  is  from  above,  omnia  desufier — all  from 
above;  we  must  lift  up  our  eyes  aljove  the  hills,  lift 
them  up  to  tlie  lieavens,  where  the  original  springs 
of  all  blessings  are,  out  of  sight,  and  thither  must 
our  praises  return;  as  the  first-fruits  of  the  earth 
were,  in  the  heave-offerings,  lifted  up  towards 
heaven,  by  way  of  acknowledgment  that  thence 
they  were  derived.  All  God's  blessings,  even  spi- 
ritual ones,  are  expressed  by  his  raining  righteous- 
ness upon  us. 

Now  observe  how  the  common  blessing  of  rain 
from  heaven,  and  fraitful  seasons,  is  here  described. 

1.  How  much  there  is  in  it  of  the  power  and 
goodness  of  God;  which  is  here  set  forth  by  a  gi'eat 
variety  of  lively  expressions.  (1.)  God,  that  made 
the  earth,  hereby  visits  it,  sends  to  it,  gives  proof 
of  his  care  of  it,  v.  9.  It  is  a  visit  in  mercy,  which 
the  inhabitants  of  the  earth  ought  to  return  in 
praises.  (2.)  God,  that  made  it  dry  land,  hereby 
waters  it,  in  order  to  its  fiiiitfulness;  though  the 
productions  of  the  earth  flourished  Ijefore  God  had 
caused  it  to  rain,  yet  even  then  there  was  a  mist 
which  answered  the  intention,  and  watered  the 
whole  face  of  the  ground.  Gen.  ii.  5,  6.  Our  hearts 
are  dry  and  liarren,  unless  God  himself  be  as  the 
dew  to  us,  and  water  us;  and  the  plants  of  his  own 
planting  he  will  water,  and  make  them  to  increase. 
(3.)  Rain  is  the  river  of  God,  which  is  full  of  Avater; 
the  clouds  are  the  springs  of  this  river,  which  do  not 
flow  at  random,  l)ut  in  the  channel  which  God  cuts 
out  for  it.  The  showers  of  rain,  as  the  rivers  of 
water,  he  tums  which  way  soever  he  pleases.  (4. ) 
This  ri\er  of  God  enriches  the  earth,  which  without 
it  would  quickly  be  a  poor  thing.  The  riches  of 
the  earth,  which  are  produced  out  of  its  surface,  are 
abundantly  more  useful  and  serviceable  to  man 
than  those  which  are  hid  in  its  bowels;  we  might 
li\'e  well  enough  without  silver  and  gold,  but  not 
without  corn  and  grass. 

2.  How  much  benefit  is  derived  from  it  to  the 
earth,  and  to  man  upon  it. 

(1.)  To  the  earth  itself;  the  rain  in  season  gives 
it  a  new  face;  nothing  is  more  i-eviving,  more  re- 
freshing, than  the  rain  upon  the  new-mown  grass; 
(Ixxii.  6.)  even  the  ridges  of  the  earth,  off  which 
the  rain  seems  to  slide,  are  watered  abundantly,  for 
they  drink  in  the  rain  which  comes  often  upon  them; 
the'furrows  of  it,  which  are  turned  up  l)y  the  plough, 
in  order  to  the  seedness,  are  settled  oy  the  rain,  and 
made  fit  to  receive  the  seed,  (x'.  10.)  they  are  set- 
tled by  being  made  soft.  That  which  makes  the 
soil  of  the  heart  tender,  settles  it;  for  the  heart  is 
established  with  that  grace.  Thus  the  springing  of 
the  year  is  blessed;  and  if  the  spring,  that  first 
quarter  of  the  year,  be  blessed,  that  is  an  eamest  of 
a  blessing  upon  the  whole  year,  which  God  is  there- 
fore said  to  crown  with  his'goodness,  {v.  11.)  to  com- 
pass it  on  every  side  as  the  head  is  compassed  with 
a  crown,  and  to  complete  the  comforts  of  it,  as  the 
end  of  a  thing  is  said  to  crown  it.  And  his  paths 
are  said  to  drop  fatness;  for  whatever  fatness  there 
is  in  the  earth,  which  impregnates  its  productions, 
it  comes  from  the  outgoings  of  the  divine  goodness. 
Wherever  God  goes,  he  leaves  the  tokens  of  his 


PSALMS,  LXVl. 


387 


mercy  behind  him,  (Joel  ii.  13,  14.)  and  makes  his 
path  thus  to  shine  after  hmi.  These  communica- 
tions of  God's  goodness  to  this  lower  world  are  veiy 
extensive  and  diffusive;  (v.  12.)  They  dro/i  ufion 
the  pastures  of  the  wilderness,  and  not  only  upc;n 
the  pastures  of  the  inhabited  land.  The  deserts, 
which  man  takes  no  care  of,  and  receives  no  profit 
from,  are  under  the  care  of  the  Divine  Providence, 
and  the  pi'ofits  of  them  redound  to  the  glory  of  God, 
as  the  great  Benefactor  of  the  whole  creation, 
though  not  immcdiLitely  to  the  benefit  of  man;  and 
we  ought  to  be  thankful  not  only  for  that  which 
serves  us,  but  for  that  which  ser\'es  any  part  of  the 
creation,  because  thereby  it  turns  to  the  honour  of 
the  Creator.  The  wilderness,  which  makes  not 
such  returns  as  the  cultivated  grounds  do,  receives 
as  much  of  the  rain  of  heaven  as  the  most  fruitful 
soil;  for  God  doeth  good  to  the  evil  and  unthankful. 
So  extensive  are  the  gifts  of  God's  bounty,  that  in 
them  the  liills,  the  little  hills,  rejoice  on  every  side, 
even  the  north-side,  that  lies  most  from  the  sun. 
Hills  are  not  above  the  need  of  God's  providence; 
little  hills  are  not  below  the  cognizance  of  it.  But 
as,  when  he  pleases,  he  can  make  them  tremble, 
(cxiv.  6. )  so,  when  he  pleases,  he  can  make  them 
rejoice. 

(2.)  To  man  upon  the  earth.  God,  by  provi- 
ding rain  for  the  earth,  prepares  corn  for  man,  -u.  9, 
As  for  the  earth,  out  of  it  comes  bread,  (Job  xxviii. 
5.)  for  out  of  it  comes  corn;  but  eveiy  grain  of  corn 
that  comes  out  of  it,  God  himself  prepared;  and 
therefore  he  provides  rain  for  the  earth,  that  there- 
by he  may  prepare  corn  for  man,  under  whose  feet 
he  has  put  the  rest  of  the  creatures,  and  for  whose 
use  he  has  fitted  them.  When  we  consider  that  the 
yearly  produce  of  the  corn  is  not  only  an  operation 
of  the  same  power  that  raises  the  dead,  but  an  in- 
stance of  that  power  not  much  unlike  it,  as  appears 
by  that  of  our  Saviour,  (John  xii.  24. )  and  that  the 
constant  benefit  we  have  from  it,  is  an  instance  of 
that  goodness  which  endures  for  ever,  we  shall  have 
reason  to  think  that  it  is  no  less  than  a  God  that 
prepares  coi'n  for  us. 

Com  and  cattle  are  the  two  staple  commodities 
with  which  the  husbandman,  who  deals  immediate- 
ly in  the  finiits  of  the  earth,  is  enriched;  and  both 
are  owing  to  the  divine  goodness  in  watering  the 
earth,  -u.  13.  To  this  it  is  owing  that  the  pastures 
are  clothed  with  flocks,  v.  13.  So  well  stocked  are 
the  pastures,  that  they  seem  to  be  covered  over  with 
the  cattle  that  are  laid  in  them,  and  yet  the  pasture 
not  overcharged;  so  Avell  fed  are  the  cattle,  that 
they  are  tlie  ornament  and  the  glory  of  the  pastures 
in  which  they  are  fed.  The  vallies  are  so  fruitful, 
that  they  seem  to  be  covered  over  with  corn,  in  the 
time  of  harvest.  The  lowest  pails  of  the  earth  are 
commonly  the  most  fruitful,  and  one  acre  of  the 
humble  vallies  is  worth  five  of  the  lofty  mountains. 
But  both  corn-ground  and  pasture-ground,  answer- 
ing the  end  of  their  creation,  are  said  to  shout  for 
joy,  and  sing;  because  they  are  serviceable  to  the 
honour  of  God  and  the  comfort  of  man,  and  because 
they  furnish  us  with  matter  for  joy  and  praise.  As 
there  is  no  earthly  joy  above  the  joy  of  harvest,  so 
there  were  none  of  the  feasts  of  the  Lord,  among 
the  Jews,  solemnized  with  greater  expressions  of 
thankfulness  than  the  feast  of  in-gathering  at  the 
end  of  the  year,  Exod.  xxiii.  16.  Let  all  these  com- 
mon gifts  of  the  divine  bounty,  which  we  yearly  and 
daily  partake  of,  increase  our  love  to  God,  as  the 
best  of  beings,  and  engage  us  to  glorify  him  with  our 
bodies,  which  he  thus  provides  so  well  for. 

PSALM  LXVL 

This  is  a  thanksgiving-psalm  ;  and  it  is  of  such  a  general 
use  and  application,  that  we  need  not  suppose  it  penned 
upon  any  particular  occasion.  All  people  are  here 
called  upon  to  praise  God,  I.  For  the  general  instances 


of  his  sovereign  dominion  and  power  in  the  ivhole  crea- 
tion, V.  1..7.  II.  Tor  the  special  tokens  of  his  favour 
to  the  church,  his  peculiar  people,  v.  8.  .12.  And  then, 
III.  Tlie  psalmist  praises  God  for  his  own  experiences 
of  his  goodness  to  him  in  particular,  especially  in  an- 
swering his  prayers,  V.  13.. 20.  If  we  have  learned  in 
every  thing  to  give  thanks  for  ancient  and  modern  mer- 
cies, public  and  personal  mercies,  we  shall  know  how  to 
sing  this  psalm  with  grace  and  understanding. 

To  the  chief  musician.     A  song  ov  psalm. 

I.IV/B'AKE  a  joyful  noise  unto  God,  all 
ITJL  ye  lands :  2.  Sing  forth  the  honour 
of  his  name;  make  his  praise  glorious.  3. 
Say  unto  God,  How  terrible  art  thov  in  thy 
works!  through  the  greatness  of  thy  power 
shall  thine  enemies  submit  themselves  unto 
thee,  4.  All  the  earth  shall  worship  thee, 
and  shall  sing  unto  thee ;  they  shall  sing  to 
thy  name.  Selah.  5.  Come  and  see  the 
works  of  God;  he  is  terrible  in  his  doing 
toward  the  children  of  men.  6.  He  turned 
the  sea  into  dry  land:  they  went  through 
the  flood  on  foot:  there  did  we  rdoice  in 
him.  7.  He  ruleth  by  his  power  for  ever; 
his  eyes  behold  the  nations :  let  not  the  re- 
bellious exalt  themselves.     Selah. 

In  these  verses,  the  psalmist  calls  upon  all  people 
to  praise  God,  all  lands,  all  the  earth,  -v.  1. ;  all  the 
inhabitants  of  the  world  that  are  capable  of  praising 
God.  1.  This  speaks  the  glory  of  God,  that  he  is 
worthy  to  be  praised  by  all,  for  he  is  good  to  all, 
and  furnishes  every  nation  with  matter  for  praise. 
2.  The  duty  of  man,  that  all  are  obliged  to  praise 
God;  it  is  part  of  the  law  of  creation,  and  therefore 
is  required  of  every  creature.  3.  A  prediction  of 
the  conversion  of  the  Gentiles  to  the  faith  of  Christ; 
the  time  should  come  when  all  lands  should  praise 
God,  and  this  incense  should  in  every  place  be  offer- 
ed to  him.  4.  A  hearty  good-will  which  the 
psalmist  had  to  this  good  work  of  praising  God;  he 
will  abound  in  it  himself,  and  wishes  that  God  might 
have  his  tribute  paid  him  by  all  the  nations  of  the 
earth,  and  not  by  the  land  of  Israel  only.  He  ex- 
cites all  lands,  (1.)  To  make  a  joyful  noise  to  God: 
holy  joy  is  that  devout  affection  which  should  ani- 
mate all  our  praises;  and  though  it  is  not  making  a 
noise  in  religion  that  God  will  accept  of,  (hypocrites 
are  said  to  cause  their  voice  to  be  heard  on  high, 
Isa.  Iviii.  4.)  yet,  in  praising  God,  [1.]  We  must  be 
hearty  and  zealous,  and  must  do,  what  we  do,  with 
all  our  might,  with  all  that  is  within  us;  [2.]  We 
must  be  open  and  public,  as  those  that  are  not 
ashamed  of  our  Master;  and  both  these  are  implied 
in  making  a  noise,  a  jovful  joy.  (2. )  To  sing  with 
pleasure,  and  to  sing  forth,  for  the  edification  of 
others,  the  honour  of  his  name,  of  all  that  whereby 
he  has  made  himself  known,  v.  2.  That  which  is 
the  honour  of  God's  name,  ought  to  be  the  matter 
of  our  praise.  (3. )  To  make  his  praise  glorious,  as 
far  as  we  can.  In  praising  God,  we  must  do  it  so  as 
to  glorify  him,  and  that  must  be  the  scope  and  drift 
of  all  our  praises.  Reckon  it  your  greatest  glory  to 
praise  God;  so  some.  It  is  the  highest  honour  the 
creature  is  capable  of,  to  be  to  the  Creator  for  a 
name  and  a  praise. 

He  had  called  upon  all  lands  to  praise  God,  t.  1. ; 
and,  V.  4.,  he  foretells  that  they  shall  do  so;  All  the 
earth  shall  nvorship  thee;  some  in  all  parts  of  the 
earth,  even  the  remotest  regions,  for  the  e^^erlasting 
gospel  shall  be  preached  to  every  nation  and  kin- 
dred; and  this  is  the  purport  of  it.  Worship  him  that 
made  heaven  and  earth.  Rev.  xiv.  6,  7,     Being  thus 


■388 


PSALMS,  LXVl. 


sent  forth,  it  shall  not  return  void,  but  shall  bi-ing 
all  the  earth,  more  or  less,  to  worship  God,  and 
sing  unto  him.  In  gospel-times  God  shall  be  wor- 
shijpped  by  singing  of  psalms;  they  shall  sing  to 
God,  that  is,  si?ig  to  his  name,  for  it  is  only  to  his 
declarative  glor)^  that  by  which  he  has  made  him- 
self known,  not  to  his  essential  glory,  that  we  can 
contribute  anv  thing  by  our  praises. 

That  we  ma\^  be  luniished  with  matter  for  praise, 
we  are  here  called  upon  to  come  and  see  the  works 
of  God;  for  his  own  works  praise  him,  whether 
we  do  or  no;  and  the  reason  why  we  do  not  praise 
him  more  and  better,  is,  because  we  do  not  duly  and 
attentively  observe  them.  Let  us  therefore  see 
God's  works,  and  o1)serve  the  instances  of  his  wis- 
dom, power,  and  faithfulness,  in  them,  {v.  5.)  and 
then  speak  of  th-m,  and  speak  of  them  to  him, 
{v.  3.)  say  unto  God,  How  terrible  art  thou  in  thy 
works,  terrible  in  thy  doings! 

1.  God's  works  are  wonderful  in  themselves,  and 
such  as,  when  duly  considered,  may  justly  fill  us 
with  amazement.  'God  is  terrible,  that  is,  admira- 
ble in  his  works,  through  the  gi'eatness  of  his  power, 
wliich  is  such,  and  shines  so  bright,  so  strong,  in  all 
he  does,  that  it  may  be  tmly  said  there  are  not  any 
works  like  unto  his  works.  Hence  he  is  said  to  be 
fearful  in  praises,  Exod.  xv.  11.  In  all  his  doings 
toward  the  children  of  men,  he  is  terrible,  and  to  be 
eyed  with  an  holy  awe.  Much  of  religion  lies  in  a 
reverence  for  the  Divine  Providence. 

2.  They  are  formidable  to  his  enemies,  and  have 
many  a  time  forced  and  frightened  them  into  a 
feigiied  submission;  {-v.  3.)  Through  the  greatness 
of  thy  flower,  before  which  none  can  stand,  shall 
thine  enemies  submit  themselves  unto  thee,  they 
shall  lie  unto  thee,  (so  the  word  is,)  they  shall  be 
compelled,  sore  against  their  wills,  to  make  their 
peace  with  thee  upon  any  terms.  Subjection  ex- 
torted by  fear  is  seldom  sincere,  and  therefore  force 
is  no  proper  means  of  propagating  religion;  nor 
cm  there  be  much  joy  of  such  proselytes  to  the 
church  as  will  in  the  end  be  found  liars  unto  it,  Deut. 
xxxiii.  29. 

3.  They  are  comfortable  and  beneficial  to  his 
people,  V.  6.  When  Israel  came  out  of  Eg}'pt,  he 
turned  the  sea  into  dry  la?id  before  them,  which 
encouraged  them  to  follow  God's  guidance  through 
the  wilderness;  and  when  they  were  to  enter  Ca- 
naan, for  tlieir  encouragement  in  their  wars,  Jordan 
was  divided  before  them,  and  they  went  through 
that  flood  on  foot;  and  such  foot,  so  signally  owned 
by  heaven,  might  well  pass  for  cavalry,  rather 
than  infantry,  in  the  wars  of  the  Lord.  There  did 
the  enemies  tremble  before  them;  (Exod.  xv.  14, 
15.  Josh.  v.  1.)  but  there  did  we  rejoice  in  him; 
both  trust  his  power,  (for  relying  on  God  is  often 
expressed  by  rejoicing  in  him,)  and  sing  his  praise, 
cvi.  12.  There  did  we  rejoice;  our  ancestors  did, 
and  we  in  their  loins.  The  joys  of  our  fathers  were 
cur  joys,  and  we  ought  to  look  upon  ourselves  as 
sharers  in  them. 

4.  They  are  commanding  to  all.  God  by  his 
works  keeps  up  his  dominion  in  the  world ;  (i'.  7.) 
He  rules  by  his  fiowerfor  ever;  his  eyes  behold  the 
nations.  (1.)  God  has  a  commanding  eye;  from 
the  height  of  lieaven  his  eye  commands  all  the  in- 
habitants of  the  world,  and  he  has  a  clear  and  full 
view  of  tliem  all.  His  eyes  rim  to  and  fro  through 
the  earth;  the  most  remote  and  obscure  nations  are 
under  his  inspection.  (2.)  He  has  a  commanding 
arm;  his  power  iiiles,  ndes  for  ever,  and  is  never 
weakened,  never  ol)structed ;  strong  is  his  hand,  and 
high  is  his  right  hand.  Hence  he  infers,  J.et  not 
the  rebellious  exalt  theinselves;  let  not  those  that 
have  revolting  and  rebellious  hearts  dare  to  rise  up 
in  any  overt  acts  of  rebellion  against  God,  as  Ado- 
•I'.jah'  exalted  himself,  saying,  /  will  be  king;  let 


not  those  that  are  in  rebellion  against  God  exalt 
themselves,  as  if  there  were  any  probabiMty  thai 
they  sliGuld  gain  their  point;  no,  let  them  be  still, 
for  God  hath  said,  /  will  be  exalted,  and  man  can 
not  gainsay  it. 

8.  O  bless  our  God,  ye  people,  and  make 
the  voice  of  his  praise  to  be  heard ;  9. 
Which  holdeth  our  soul  in  life,  and  sulTereth 
not  our  feet  to  be  moved.  1 0.  For  thou,  O 
God,  hast  proved  us :  and  thou  hast  tried 
us,  as  silver  is  tried.  11.  Thou  broughtesl 
us  into  the  net ;  thou  layedst  affliction  upon 
our  loins.  12.  Thou  hast  caused  men  to 
lide  over  our  heads :  we  went  through  fire 
and  through  water  ;  but  thou  broughtest  us 
out  into  a  wealthy  place. 

In  these  verses,  the  psalmist  calls  upon  God's 
people  in  a  special  manner  to  praise  him.  Let  all 
lands  do  it,  but  Israel's  land  particularly.  Bless  our 
God;  bless  him  as  ours,  a  God  in  covenant  with  us, 
and  that  takes  care  of  us  as  his  own.  Let  them 
make  the  voice  of  his  praise  to  be  heard;  {v.  8.) 
for  from  whom  sliould  it  be  heard,  but  from  those 
who  are  his  peculiar  favourites  and  select  attendants? 

Two  things  we  have  reason  to  bless  God  fcr. 

I.  Common  protection;  {y.  9.)  He  holdeth  our 
soul  in  life,  that  it  may  not  drop  away  of  itself;  for, 
being  continually  in  our  hands,  it  is  apt  to  slip 
through  our  fingers.  We  must  own  that  it  is  the 
good  providence  of  God  that  keeps  life  and  soul  to- 
gether, and  his  visitation  that  preserves  our  spirit; 
lie  puts  our  soul  in  life;  so  the  word  is.  He  that 
gave  us  our  being,  by  a  constant  renewed  act  up- 
holds us  in  our  being,  and  his  providence  is  a  con- 
tinued creation.  When  we  are  ready  to  faint  and 
perish,  he  restores  our  soul,  and  so  puts  it,  as  it  Avere, 
into  a  new  life,  giving  new  comforts.  jVon  est  vivere, 
sed  valere  vita — It  is  not  existence,  but  happiness, 
that  desemes  the  name  of  life.  But  we  are  apt  to 
stumble  and  fall,  and  are  exposed  to  many  destruc- 
tive accidents,  killing  disasters  as  well  as  killing 
diseases,  and  therefore  as  to  these  also  Ave  are 
gxiarded  by  the  divine  power;  he  suffers  not  our 
fret  to  be  moved,  preventing  many  unforeseen  evils, 
which  we  oursehcs  were  not  aware  of  our  danger 
from.  To  him  we  owe  it  that  we  have  not,  long  ere 
tliis,  fallen  into  endless  ruin.  He  will  keep  the  feet 
of  his  saints. 

II.  Special  deliverance  from  great  distress.  Ob- 
serve, 

1.  How  grievous  the  distress  and  danger  were, 
V.  11,  12.  What  particular  trouble  of  the  church 
this  refers  to,  does  not  appear;  it  might  be  the  trou- 
ble of  some  private  persons  or  families  only.  But, 
whatever  it  Avas,  tluy  Avere  surprised  Avith  it,  as  a 
bird  Avith  a  snare,  inclosed  and  entangled  in  it,  as  a 
fisli  in  a  net;  tliey  Avere  pressed  doAvn  Avith  it,  and 
kept  under  as  Avith  a  load  upon  their  loins,  v.  11. 
But  they  OAvncd  the  hand  of  God  in  it;  Ave  are 
never  in  the  net,  l)ut  God  brings  us  into  it,  never 
under  affliction,  but  Ciod  l:^ys  it  upon  us.  Is  any 
thing  more  dangerous  tlian  fire  and  Avatcr?  ]Vr  went 
through  both,  afflictions  of  different  kinds;  the  end 
of  one  trouble  Avas  the  beginning  rf  another;  Avhen 
Ave  had  got  clear  of  one  sort  of  diingers,  Ave  found 
ourselves  involved  in  dangers  of  sjiother  sort 
Such  may  be  the  troubles  of  the  best  of  God's 
saints,  but  he  has  promised,  Wheyi  thou  passest 
through  the  waters,  through  the  fire,  I  will  be  with 
thee,  fsa.  xliii.  2.  Yet  proud  and  cruel  men  may  be 
as  dangerous  as  fire  and  Avater,  and  more  so;  Be- 
warc  of  men,  Matth.  x.  17.  When  men  rose  up 
against  us,  tliat  Avas  fire  and  Avater,  and  all  that  is 


PSALMS,  LXVI. 


381^ 


threatening;  (cxxiv.  2,  3,  4.)  and  that  was  the  case 
here;  "  Thou  hast  earned  men  to  ride  ouer  our 
heads,  to  trample  upon  us  and  insult  over  us;  to 
hector  and  abuse  us,  nay,  and  to  make  perfect 
slaves  of  us;  they  have  said  to  our  souls,  Bow  do'wn, 
that  we  may  go  over,"  Isa.  li.  23.  While  it  is  the 
pleasure  of  good  princes  to  rule  in  the  heaits  of  their 
subjects,  it  is  the  pride  of  tyrants  to  ride  over  tlieir 
heads;  yet  the  aflfiiicted  church  in  this  also  owns  the 
hand  of  God,  "Thou  hast  caused  them  thus  to 
abuse  us;"  for  the  most  furious  oppressor  has  no 
power  but  what  is  given  him  from  above. 

2.  How  gracious  God's  design  was,  in  bringing 
them  into  this  distress  and  danger.  See  what  the 
meaning  of  it  is,  (x-.  10.)  Thou,  O  God,  hast  proved 
us,  and  tried  us.  Then  we  are  likel}'  to  get  good 
by  our  afflictions,  when  we  look  upon  them  under 
this  notion,  for  then  we  may  see  God's  grace  and 
love  at  the  bottom  of  them,  and  our  own  honour  and 
benefit  in  the  end  of  them.  By  afflictions  we  are 
proved  as  silver  in  the  fire.  (1.)  That  cur  graces, 
by  being  tried,  may  he  made  more  evident,  and  so 
we  may  be  approved,  as  silver,  when  it  is  touched 
and  marked  sterling,  and  this  will  be  to  our  praise 
at  the  afipeariiig  of  Jesus  Christ,  (iPet.  i.  7.)  and 
perhaps  in  this  world;  Job's  integrity  and  constancy 
were  manifested  by  his  afflictions.  (2.)  That  our 
graces,  by  being  exercised,  may  be  made  more 
strong  and  active,  and  so  we  may  be  improved,  as 
silver,  when  it  is  refined  by  the  fire,  and  made  more 
clear  from  its  dross;  and  this  will  be  to  our  un- 
speakable advantage,  for  thus  we  are  made  par- 
takers of  God's  holiness,  Heb.  xii.  10.  Public  trou- 
bles are  for  the  purifying  of  the  church,  Dan.  xi.  35. 
Rev.  ii.  10.     Deut.  viii.  2. 

3.  How  glorious  the  issue  was  at  last.  The  trou- 
bles of  the  church  will  certainly  end  well;  these  do 
so.  For  (1.)  The  outlet  of  the  trouble  is  happy. 
They  are  in  fire  and  water,  but  they  get  through 
them;  "We  went  through  fire  and  water,  and  did 
not  perish  in  the  flames  or  floods."  Whatever  the 
troubles  of  the  saints  are,  blessed  be  God,  there  is  a 
way  through  them.  (2. )  The  inlet  to  a  better  state 
is  much  more  happy;  Thou  broughtest  us  out  into 
a  ivealthy  place,  into  a  well-watered  place,  for  the 
word  is,  like  the  gar-dens  of  the  Lord,  and  therefore 
fruitful.  God  l^rings  his  people  into  trouble,  that 
their  comforts  afterward  may  be  the  sweeter,  and 
that  their  affliction  may  thus  yield  the  peaceable 
fruit  of  righteousness,  which  will  make  the  poorest 
place  in  the  world  a  wealthy  place. 

1 3.  I  will  go  into  thy  house  with  burnt- 
offerings;  I  will  pay  thee  my  vows,  14. 
Which  my  lips  have  uttered,  and  my  mouth 
hath  spoken,  when  I  was  in  trouble,  15,1 
will  offer  unto  thee  burnt-sacrifices  of  fat- 
lings,  with  the  incense  of  rams :  I  will  offer 
bullocks  with  goats.  Selah,  16,  Come,  and 
hear,  all  ye  that  fear  God,  and  I  will  de- 
clare what  he  hath  done  for  my  soul.  1 7. 
I  cried  unto  him  with  my  mouth,  and  he 
was  extolled  with  my  tongue.  1 8.  If  I  re- 
gard iniquity  in  my  heart,  the  Lord  will  not 
hear  jne :  1 9.  B?it  verily  God  hath  heard 
ine;  he  hath  attended  to  the  voice  of  my 
prayer.  20.  Blessed  be  God,  which  hath 
not  turned  away  my  prayer,  nor  his  mercy 
from  me. 

The  psalmist,  having  before  stirred  up  all  people, 
and  all  God's  people  in  particular,  to  bless  the  Lord, 
here  stirs  up  himself,  and  engages  himself  to  do  it. 


1.  In  his  devotions  to  his  God,  r.  13-  '15.  He  had 
called  upon  others  to  sing  God's  praises,  and  to  make 
a  joyful  noise  with  them;  but,  for  himself,  his  resolu- 
tions go  fdi-ther,  and  he  will  praise  God, 

1.  By  costly  sacrifices,  which,  under  the  law, 
were  offered  to  the  honour  of  God.  All  people  had 
not  wherewithal  to  offer  these  sacrifices,  or  wanted 
zeal  to  be  at  such  an  expense  in  praising  God;  but 
David,  for  his  part,  being  able,  is  as  willing,  in  this 
chargeable  way  to  pay  his  homage  to  God;  {v.  13.) 
/  11' ill  go  into  thy  house  ivith  burni-offtirings.  His 
sacrifices  should  be  public,  in  the  pliice  which  God 
had  chosen;  "  I  will  go  into  thy  house  with  them." 
Christ  is  our  Temple,  to  whom  we  must  bring  our 
spiritual  gifts,  and  by  whom  they  are  sanctified. 
'I  hey  should  be  the  best  of  the  kind;  burnt-sacri 
fices,  which  were  wholly  consumed  upon  the  altar 
to  the  honour  of  God,  and  of  which  the  offerer  had 
no  share;  and  burnt-sacrifices  of  fatlings,  not  the 
lame  or  the  lean,  but  the  best  fed,  and  such  as  would 
be  most  acceptable  at  his  own  table.  God,  who  is 
the  best,  must  be  served  with  the  best  we  have. 
The  feast  God  makes  for  us  is  -d.  feast  of  fat  things, 
full  of  marroiv;  (Isa.  xxv.  6.)  and  such  sacrifices 
should  we  bring  to  him.  He  will  offer  bullocks  with 
goats,  so  liberal  would  he  be  in  his  return  of  praise, 
and  not  strait-handed.  He  would  not  offer  that 
which  cost  him  nothing,  but  that  which  cost  him  a 
great  deal;  and  this  with  the  mcense  of  rams,  that 
is,  with  the  fat  of  rams,  which  being  burnt  upon  the 
altar,  the  smoke  of  it  would  ascend  like  the  smoke 
of  incense.  Or,  rams  witli  incense.  The  incense 
typifies  Christ's  intercession,  without  which  the  fat- 
test of  our  sacrifices  will  not  be  accepted. 

2.  By  a  conscientious  performance  of  his  vows. 
We  do  not  acceptably  praise  God  for  our  delive- 
rance out  of  trouble,  unless  Ave  make  conscience  of 
paying  the  vows  we  made  when  we  were  in  trouble. 
This  was  the  psalmist's  resolution,  {y.  13,  14.)  / 
will  pay  thee  my  vows,  which  my  lips  have  uttered 
when  I  was  in  trouble.  Note,  (1.)  It  is  very  com- 
mon, and  very  commendable,  when  we  are  undei 
the  pressure  of  any  affliction,  or  in  the  pursuit  of 
any  mercy,  to  make  vows,  and  solemnly  to  speak 
them  before  the  Lord;  to  bind  ourselves  out  from 
sin,  and  bind  oursches  more  closely  to  cur  duty;  not 
as  if  this  were  an  equivalent,  or  valuable  considera- 
tion, for  the  favour  of  God,  it  is  only  a  qualification 
for  receiving  the  tokens  of  that  favour.  (2.)  The 
vows  wliich  we  made  when  we  were  in  trouble, 
must  not  be  forgotten  wlien  the  trouble  is  over,  but 
be  carefully  performed,  for  better  it  is  not  to  vow, 
than  to  vow  and  not  pay. 

II.  In  his  declarations  to  "his  friends,  v.  16.  He 
calls  together  a  congregation  of  good  pecple  to 
hear  his  thankful  narrative  of  God's  favours  to 
him;  "  Come,  and  hear,  all  ye  that  fear  God,  for, 
1.  You  will  join  with  me  in  my  praises,  and  help 
me  in  giving  tluinks. "  And  we  should  be  as  desirous 
of  the  assistance  of  those  tliat  fear  God,  in  returning 
thanks  for  the  mercies  we  have  received,  as  in 
praying  for  those  we  want.  2.  "  You  will  be  edified 
and  encouraged  l^y  that  which  I  have  to  say;  The 
humble  shall  hear  of  it,  and  be  glad,  (xxxiv.  2.) 
They  that  fear  thee  will  be  glad  when  they  see  me, 
(cxix.  74.)  and  tlicrefore  let  me  have  their  com- 
pany, and  I  will  declare  to  them,  not  to  vain  carnal 
people,  that  will  banter  it,  and  make  a  jest  of  it," 
(pearls  are  not  to  be  cast  before  swine,)  "  but  to 
them  that  fear  God,  and  will  make  a  good  use  of  it, 
I  will  declare  what  God  has  done  for  my  soul;"  not 
in  pride  and  vain-glory,  that  he  might  be  thought 
more  a  favourite  of  heaven  than  other  people,  but 
for  the  honour  of  God,  to  which  we  owe  this  as  a 
just  debt,  and  for  the  edification  of  others.  Note, 
God's  people  should  communicate  tl>eir  experiences 
to  each  otner;  we  should  take  -dl  rccasions  to  tell 


390 


PSALiMS,  LXVII. 


one  another  of  the  great  and  kind  things  which  God 
has  done  for  us,  especially  which  he  lias  done  for 
our  souls,  the  spiritual  blessings  with  which  he  has 
blessed  us  in  heavenly  things;  these  we  should  be 
most  affected  with  ourselves,  and  therefore  with 
these  we  should  be  desirous  to  affect  others. 

Now  what  was  it  that  God  had  done  for  his  soul? 

(1.)  He  had  wrought  in  him  a  love  to  the  duty  of 
prayer,  and  had  by  his  grace  enlarged  his  heait  in 
that  duty,  (v.  17.)  I  cried  untohirri  with  my  mouth; 
but  if  God,  among  other  things  done  for  our  souls, 
had  not  given  us  the  spirit  of  adoption,  teaching  and 
enabling  us  to  cry,  Abba  Father,  we  sliould  never 
have  done  it.  That  God  has  given  us  leave  to  pray, 
a  command  to  pray,  encouragements  to  pray,  and 
(to  crown  all)  a  heart  to  pray,  is  what  we  have  rea- 
son to  mention,  with  thauMuhiess,  to  his  praise;  and 
the  more,  if,  when  we  cried  to  him  with  our  moutn, 
he  was  extolled  with  our  tongue,  if  we  were  ena- 
bled by  faith  and  hope  to  give  glory  to  him  then, 
when  we  were  seeking  for  mercy  and  grace  from 
him,  and  to  praise  him  for  mercy  in  prospect, 
though  it  be  not  yet  in  possession.  By  crying  to  him 
we  do  indeed  extol  him.  He  is  pleased  to  reckon 
himself  lionoured  by  the  humble  believing  prayers 
of  the  upright,  and  this  is  a  great  thing  which  he 
has  done  for  our  souls,  that  he  has  been  pleased  so 
far  to  unite  interests  with  us,  that,  in  seeking  our 
own  welfare,  we  seek  his  glory.  His  exaltation  was 
under  7ny  tongue,  so  it  m:i\"  be  read;  I  was  con- 
sidering in  my  mind  how  I  might  exalt  and  magnify 
his  name.  When  prayers  are  in  our  mouths, 
praises  must  be  in  our  hearts. 

(2.)  He  had  wrought  in  him  a  dread  of  sin  as  an 
enemy  to  prayer;  (v.  18.)  If  I  regard  inicjuity  in 
my  heart,  I  know  very  well  the  Lord  will  not  hear 
me.  The  Jewish  writers,  some  of  them  that  have 
the  leaven  of  the  Pharisees,  wliich  is  hypocrisy,  put 
a  very  corrujit  gloss  upon  these  words;  If  I  regard 
iniquity  in  ?ny  heart,  that  is,  say  they,  If  1  allow 
myself  only  in  heart-sins,  and  iniquity  does  not 
break  out  m  my  words  and  actions,  God  will  not 
hear  me,  that  is,  he  will  not  be  offended  with  me, 
will  take  no  notice  of  it,  so  as  to  lay  it  to  my  charge; 
as  if  heart-sins  were  no  sins,  in  God's  account;  the 
falsehood  of  this  our  Saviour  has  shown  in  his  spi- 
ritual exposition  of  the  law,  M.itth.  v.  But  the 
sense  of  this  place  is  plain;  If  I  regard  iniquity  in 
my  heart,  that  is,  "  If  I  have  favourable  thoughts 
of  it,  if  I  love  it,  indulge  it,  and  allow  myself  in  it, 
if  I  treat  it  as  a  friend,  and  bid  it  welcome,  make 
provision  for  it,  and  am  loath  to  part  witli  it,  if  I 
roll  it  under  my  tongue  as  a  sweet  morsel,  though  it 
be  but  a  heart-sin  that  is  thus  countenanced  and 
made  much  of,  if  I  delight  in  it  after  the  inward 
man,  God  will  not  hear  my  prayer,  will  not  accept 
it,  or  be  pleased  with  it,  nor  can  I  expect  an  answer 
of  peace  to  it."  Note,  Iniquity,  regarded  in  the 
heart,  will  ceitainly  spoil  the  comfort  and  success 
of  prayer;  for  the  sacrifice  of  the  wicked  ia  an  abo- 
mination to  the  Lord.  They  that  continue  in  love 
and  league  with  sin,  have  no  interest  either  in  the 
promise  or  in  the  Mediator,  imd  therefore  cannot 
expect  to  speed  in  prayer. 

(3.)  He  had  graciously  gi-anted  him  an  answer  of 
peace  to  his  prayers;  (v.  19.)  "But  verily  God 
haa  heard  me;  though,  being  conscious  to  myself  of 
much  amiss  in  me,  I  began  to  fear  that  my  prayers 
would  have  been  rejected,  yet,  to  mv  comtort,  I 
found  that  God  was  pleased  to  regard  them."  This 
God  did  for  his  soul;  by  answering  his  prayer,  he 
gave  him  a  token  of  his  favour,  and  an  evidence 
that  he  had  wrought  a  good  woi-k  in  him.  And 
therefore  he  concludes,  (xk  20. )  Blessed  be  God. 
The  two  foregoing  verses  are  the  major  and  minor 
propositions  of  j^  syllogism;  If  I  regard  iniquity  in 
my  heart,  God  will  not  hear  my  prayers,  that  is  the 


proposition;  but  verily  God  hi*s  heard  me,  tnat  is 
the  assumption,  from  which  he  might  have  ration- 
ally inferred,  "Therefore  I  do  not  regard  iniquity 
in  my  heart;"  but,  instead  of  taking  the  comfort  to 
himself,  he  gives  the  praise  to  God,  Blessed  be  God. 
Whatever  are  the  premises,  God's  glorv  must  al- 
ways be  the  conclusion;  God  has  heard  me,  and 
therefore  blessed  be  God.  Note,  What  we  wm  by 
prayer,  we  must  wear  with  praise.  Mercies,  in  an- 
swer to  prayer,  do,  in  a  special  manner,  oblige  us 
to  be  thankful.  He  has  not  turned  away  my  prayer, 
nor  his  mercy;  lest  it  should  be  thought  that  the  de- 
li\-erance  was  granted  for  the  sake  of  some  worthi- 
ness in  his  prayer,  he  ascribes  it  to  God's  mercy. 
This  he  adds  Ijy  way  of  correction,  "  It  was  not  my 
prayer  that  fetched  the  deliverance,  but  his  mercy 
that  sent  it."  Therefore  God  does  not  turn  away 
our  prayer,  because  he  does  not  turn  away  his  own 
mercy,  for  that  is  the  foundation  of  our  hopes,  and 
the  fountain  of  our  comforts,  and  therefore  ought  to 
be  the  matter  of  our  praises. 

PSALM  LXVII. 

This  psalm  relates  to  the  church,  and  is  calculated  for  the 
public.  Here  is,  I.  A  prayer  for  the  prosperity  of  the 
church  of  Israel,  v.  1.  II.  A  prayer  for  the  conversion 
of  the  Gentiles,  and  the  bringing  of  them  into  the  church,. 
V.  2  ..  5.  III.  A  prospect  of  happy  and  glorious  times, 
when  God  shall  do  this,  v.  6,  7.  Thus  was  the  psalmist  car- 
ried out  by  the  spirit  of  prophecy,  to  foretell  the  glorious 
estate  of  the  Christian  church,  in  which  Jews  and  Gen- 
tiles should  unite  into  one  flock;  the  beginning  of  which 
blessed  work  ought  to  be  the  matter  of  our  joy  and 
praise,  and  the  completing  of  it  of  our  prayer  and  hope, 
in  singing  this  psalm. 

Fo  the  chief  musician  on  A'eginoth.     A  psalm  or 
song. 

1.  4~^  OD  be  merciful  unto  us,  and  bless 
vX  us ;  and  cause  his  face  to  shine  upon 
us.  Selah.  2.  That  thy  way  ma}'  be  known 
upon  earth,  thy  saving  health  among  all  na- 
tions. 3.  Let  the  people  praise  thee,  O  God ; 
let  all  the  people  praise  thee.  4.  O  let  the 
nations  be  glad,  and  sing  for  joy ;  for  thou 
shalt  judge  the  people  righteously,  and  go- 
vern the  nations  upon  earth.  Selah.  5.  Let 
the  people  praise  thee,  O  God  ;  let  all  the 
people  praise  thee.  6.  Then  shall  the  earth 
yield  her  increase  ;  and  God,  even  our  own 
God,  shall  bless  us.  7.  God  siiall  bless  us ; 
and  all  the  ends  of  the  earth  shall  fear  him. 

The  composition  of  this  psalm  is  such  as  denotes 
the  penman's  affections  to  have  been  very  warm  and 
lively;  by  which  spirit  of  devotion  he  was  elevated 
to  receive  the  spirit  of  prophecy  concerning  the  en- 
largement of  God's  kingdom. 

I.  He  begins  with  a  prayer  for  th'e  welfare  and 
prosperity  of  the  church  then  in  being,  in  the  hap- 
piness of  which  he  should  share,  and  think  himself 
happy,  V.  1.  Our  Saviour,  in  teaching  us  to  say, 
Our  'Father,  has  intimated  that  we  ought  to  pray 
with  and  for  others;  so  the  psalmist  here  pniys  not, 
God  be  7nerciful  to  me,  a?id  bless  me,  but  to  us,  and 
bless  us;  for  we  must  make  supplication  for  all 
saints,  and  be  willing  and  glad  to  takf>  ?,-ar  lot  with 
them.  We  are  here  taught,  ..  That  all  our  hap- 
piness comes  from  Gixl's  mercy,  and  takes  rise  in 
that;  and  therefore  the  first  thing  prayed  for,  is, 
(lod  be  ?>iercif'ul  fo  us,  to  us  sinners,  and  pardon  our 
sins,  (Luke  xviii.  13.)  to  us  misci-able  sinners,  and 
help  us  (Hit  of  our  miseries.  2.  That  it  is  conveyed 
t>y  G  'd's  bl'.ssing,  and  secured  in  that;  God  bleaa 
us,  give  us  an  interest  in  his  promises,  and  confer 


PSALMS.  LXVII. 


391 


upon  us  all  the  good  contained  in  them.  God's 
speaking  well  to  us,  amounts  to  his  doing  well  for 
us.  God  bless  us,  is  a  comprelicnsive  prayer;  it  is 
pity  such  excellent  words  should  ever  be  used 
slightly  and  carelessly,  and  as  a  by-word.  3.  That 
it  is  completed  in  the  light  of  his  countenance;  God 
cause  his  face  to  shine  ujion  us,  God  by  his  grace 
qualify  us  for  his  favour,  and  then  give-us  the  tokens 
o*'  his  favour.  We  need  desire  no  more  to  make  us 
happy,  than  to  have  God's  face  shine  u})on  us,  to 
have  God  love  us,  and  let  us  know  that  he  loves  us; 
To  shine  'uiith  us;  so  the  margin  reads  it;  ivith  us 
doing  our  endeavour,  and  let  it  crown  that  endea- 
vour with  success.  If  we  by  faith  walk  with  God, 
we  may  hope  that  his  face  will  shine  with  us. 

II.  He  passes  from  this  to  a  prayer  for  the  con- 
version of  the  Gentiles;  {u.  2.)  That  thy  ivay  may 
be  knoivn  u/inn  earth.  "  Lord,  I  pray  not  only  that 
thou  wilt  be  merciful  to  us  and  bless  us,  but  that 
thou  wilt  be  merciful  to  all  mankind,  that  thy  way 
may  be  known  u/ion  earth."  Thus  public-spii'ited 
must  we  be  in  our  prayers.  Father  in  heaven,  hal- 
lowed be  thy  name,  thy  kingdom  come.  We  shall 
have  never  tlie  less  of  God's  mercy,  and  blessing, 
and  favour,  for  others  coming  in  to  share  with  us. 
Or  it  may  be  taken  thus,  "  God  be  merciful  to  us 
Jews,  and  bless  us,  that  thereby  thy  way  may  be 
known  upon  earth;  that,  by  the  peculiar  distinguisli- 
ing  tokens  of  thy  favour  to  us,  others  may  be  allured 
to  come  and  join  themselves  to  us,  saying,  Jl'e  will 
go  with  you,  for  we  have  heard  that  God  is  with 
you."  Zech.  viii.  23.  These  verses,  which  point  at 
the  conversion  of  the  Gentiles,  may  be  taken,  1.  As 
a  prayer;  and  so  it  speaks  the  desire  of  the  Old 
Testament  saints;  so  far  were  they  from  wishing  to 
monopolize  the  privileges  of  the  church,  that  they 
desired  nothing  more  than  the  thi'owing  down  of  the 
inclosure,  and  the  laying  open  of  the  advantages. 
See  then  how  the  spirit  of  the  Jews,  in  the  days  of 
Christ  and  his  apostles,  differed  from  the  spii'it  of 
their  fathers.  The  Israelites  indeed,  that  were  of 
old,  desired  that  God's  name  might  be  known  among 
the  Gentiles,  those  counterfeit  Jews  were  enraged 
at  the  preaching  of  the  gospel  to  the  Gentiles;  no- 
thing in  Christianity  exasperated  them  so  much  as 
that  did.  2.  As  a  prophecy;  that  it  shall  be  as  he 
here  prays.  Many  scripture-prophecies  and  pro- 
mises are  wrapt  up  in  prayers,  to  intimate,  that  the 
answer  of  the  church's  prayer  is  as  sure  as  the  pei'- 
formance  of  God's  promises. 

Three  things  are  here  prayed  for,  with  reference 
to  the  Gentiles. 

(1.)  That  divine  revelation  might  be  sent  among 
them,  T'.  2.  Two  things  he  desires  might  be  known 
upon  earth,  even  among  all  nations,  and  not  to  the 
nation  of  the  Jews  only.  [1.]  God's  way,  the  rule 
of  duty;  "Let  them  all  know,  as  well  as  we  do, 
what  is  good,  and  what  the  Lord  our  God  recjuires 
of  them;  let  them  be  blessed  and  honoured  with  the 
same  righteous  statutes  and  judgments,  which  are 
so  much  the  praise  of  our  nation,  and  the  envy  of  all 
its  neighbours,"  Deut.  iv.  8.  [2.]  His  saving  health, 
or  his  salvation;  the  former  is  wrapt  up  in  his  law, 
tliis  in  his  gospel.  If  God  makes  known  his  way  to 
us,  and  we  walk  in  it,  he  will  show  us  his  saving 
health,  1.  23.  They  that  have  themselves  experi- 
mentally known  the  pleasantness  of  God's  ways,  and 
the  comforts  of  his  salvation,  cannot  but  desire 
and  pray  that  they  may  be  known  to  others,  even 
among  all  nations.  All  upon  earth  are  bound  to 
walk  in  God's  way,  all  need  his  salvation,  and  there 
is  in  it  enough  for  all ;  and  therefore  we  should  pray, 
that  both  the  one  and  the  other  may  be  made  luiown 
to  all. 

(2.)  That  divine  worship  may  be  set  up  among 
them,  as  it  will  be  where  divine  revelation  is  re- 
ceived and  embraced;  (x".  .3.)  '^  Let  the  people  firaise 


thee,  O  God,  let  them  have  matter  for  praise,  let 
them  have  hearts  for  praise;  yea,  let  not  only  some, 
but  all  the  people,  praise  thee;"  all  nations  in  their 
national  capacity,  some  of  all  nations.  It  is  again 
repeated,  {v.  5. )  as  that  which  the  psalmist's  heart 
was  very  much  upon.  They  that  delight  in  praising 
God  themselves,  cannot  but  desire  that  others  also 
may  be  brought  to  pi-aise  him;  that  he  may  have 
the  honour  of  it,  and  they  may  have  the  benefit  of 
it.  It  is  a  prayer,  [1.]  That  the  gospel  might  be 
preached  to  them,  and  then  they  would  have  cause 
enough  to  praise  God,  as  for  the  day-spring  after  a 
long  and  dark  night.  Oj-tus  est  sol — The  sun  is 
risen.  Acts  viii.  8.  [2.]  That  they  might  be  con- 
verted and  brought  into  the  church,  and  then  they 
would  have  a  disposition  to  praise  God,  the  living 
and  ti-ue  God,  and  not  the  dumb  and  dunghill  deities 
they  had  worshipped,  Dan.  v.  4.  Then  their  hard 
thoughts  of  God  would  be  silenced,  and  they  would 
see  him,  in  the  gospel-glass,  to  be  love  itself,  and  the 
proper  object  of  praise.  [3.]  That  they  might  be 
incoiporated  into  solemn  assemblies,  and  might 
praise  God  in  a  body,  that  they  might  all  together 
praise  him  with  one  mind  and  one  mouth.  Thus  a 
face  of  religion  appears  upon  a  land,  when  God  is 
publicly  owned,  and  the  ordinances  of  religious  wor- 
ship are  duly  celebrated  in  religious  assemblies. 

(3.)  That  the  divine  government  may  be  acknow- 
ledged and  cheerfully  submitted  to;  (v.  4.)  O  let  the 
nations  be  glad,  and  sing  for  joy.  Holy  joy,  joy  in 
God,  and  in  his  name,  is  the  heart  and  soul  oj  thank- 
ful praise.  That  all  the  people  mav  praise  thee,  let 
the  nations  be  glad.  They  that  rejoice  in  the  Lord 
always,  will  in  ex'ei-y  thing  give  thanks.  The  joy 
he  wishes  to  the  nations,  is,  holy  joy;  for  it  is  joy  in 
God's  dominion,  joy  that  God  has  taken  to  himself 
his  great  po%ver,  and  has  reigued,  which  the  uncon- 
verted nations  are  angry  at,  Rev.  xi.  17,  18.  Let 
them  be  glad,  [1.]  That  the  kingdom  is  the  Lord's, 
xxii.  28.  That  he,  as  an  absolute  Sovereign,  shall 
govern  the  nations  upon  earth.  That  by  the  king- 
dom of  his  providence  he  shall  overrule  the  affairs 
of  kingdoms,  according  to  the  counsel  of  his  will, 
though  they  neither  know  him  ncr  own  him ;  and 
that  in  due  time  he  shall  disciple  all  nations  by  the 
preaching  of  his  gospel,  (Matth.  xxviii.  19. )  and  set 
up  the  kingdom  of  his  grace  among  them,  upon  the 
iiiin  of  the  Devil's  kingdom.  That  he  shall  make 
them  a  willing  people  in  the  day  of  his  power,  and 
even  the  kingdoms  of  this  world  shall  become  the 
kingdoms  of  the  Lorcl  ayxd  of  his  Christ.  [2.]  That 
every  man's  judgment  proceeds  from  the  Lord; 
"Let  them  be  glad  that  thou  shalt  judge  the  people 
righteously,  that  then  shalt  gi\e  a  law  and  gospel 
which  shall  be  a  righteous  rule  of  judgment,  and 
shalt  pass  an  vuierring  sentence,  according  to  that 
rule,  upon  all  the  children  of  men;  against  which 
there  will  lie  no  exception."  Let  us  all  be  glad  that 
we  are  not  to  be  one  another's  judges,  but  that  he 
that  judges  us  is  the  Lord,  whose  judgment  we  are 
sure  is  according  to  tnith. 

III.  He  concludes  with  a  joyful  prospect  of  all 
good,  when  God  shall  do  this,  when  the  nations  shall 
be  converted,  and  brought  to  praise  God. 

1.  The  lower  world  shall  smile  upon  them,  and 
they  shall  have  the  fruits  of  that;  (x>.  6.)  Then  shall 
the  earth  yield  her  increase.  Not  but  that  God  gave 
rain  frcm  heaven,  and  fiaiitful  seasons  to  the  nations, 
when  they  sat  in  darkness;  (Acts  xiv.  17.)  But, 
when  they  were  converted,  the  earth  yielded  its 
increase  to  God;  the  meat  and  the  di'ink  then  be- 
came a  meat-offering  and  a  drink-offering  to  the 
Lord  our  God;  (Joel  ii.  14.)  and  then  it  was  fniitful 
to  some  good  purpose.  Then  it  yielded  its  increase 
more  than  before,  to  the  comfort  of  men,  who 
through  Christ  acquired  a  covenant-title  to  the  fruits 
of  it,  and  had  a  sanctified  use  of  it.     Note,  The  sue- 


3952 


PSALMS,  LXVIIl. 


cess  of  the  gcspel  sometimes  brings  outward  mercies 
along  with  it;  righteousness  exalts  a  nation.  See  Isa. 
iv.  2.  — Ixii.  9. 

2.  The  upper  world  shall  smile  upon  them,  and 
they  shall  have  the  favours  of  that  which  is  much 
better;  God,  even  our  own  God,  shall  bless  us,  v.  6. 

Vnd  again,  {v.  7.)  God  shall  bless  us.  Note,  (1.) 
There  are  a  people  in  the  world  that  can,  upon  good 
grounds,  call  God  their  God.  (2. )  Believers  have 
reason  to  glory  in  their  relation  to  God,  and  the  in- 
terest they  have  in  him.  It  is  here  spoken  with  an 
air  of  triumph;  God,  even  our  own  God.  (3. )  Those 
who  through  grace  call  God  their  own,  may  with  an 
humble  confidence  expect  a  blessing  from  him.  If 
he  be  our  God,  he  shall  bless  us  with  special  bless- 
ings. (4. )  The  blessing  of  God  is  ours  in  covenant, 
is  that  which  sweetens  all  our  creature-comforts  to 
us,  and  makes  them  comforts  indeed;  then  we  re- 
ceive the  increase  of  the  earth  as  a  mercy  indeed, 
when  with  it  God,  even  our  own  God,  gives  us  his 
blessing. 

3.  All  the  world  shall  hereby  be  brought  to  do 
like  them;  The  ends  of  the  earth  shall  fear  him,  that 
is,  worship  him,  which  is  to  be  done  with  a  godly 
fear.  The  blessings  God  bestows  upon  us,  call  upon 
us  not  only  to  love  him,  but  to  fear  him,  to  keep  up 
high  thoughts  of  him,  and  to  be  afraid  of  offending 
him.  When  the  gospel  begins  to  spread,  it  shall  get 
ground  more  and  more,  till  it  reach  to  the  ends  of  the 
earth.  The  leaven  hid  in  the  meal  shall  diffuse 
itself,  till  the  whole  be  leavened.  And  the  many 
blessings  which  they  will  own  themselves  to  have 
received,  that  are  brought  into  the  church,  invite 
others  to  join  themselves  to  them.  It  is  good  to  cast 
in  our  lot  witli  those  that  are  the  blessed  of  the  Lord. 

PSALM  LXVIIT. 

This  is  a  most  excellent  psalm,  but  in  many  places  the  ge- 
nuine sense  is  not  easy  to  come  at ;  for  in  this,  as  in  some 
other  scriptures,  there  are  things  dark  and  hard  to  be 
understood.  It  does  not  appear  when,  or  upon  what  oc- 
casion, David  penned  this  psalm  ;  but,  probably,  it  was 
ivhen,  God  having  given  him  rest  from  all  his  enemies 
round  about,  he  brought  the  arii  (which  was  both  the 
token  of  God's  presence  and  a  type  of  Christ's  media- 
tion) from  the  house  of  Obed-edom  to  the  tent  he  had 
pitched  for  it  in  Zion  ;  for  the  first  words  are  the  prayer 
which  Moses  used  at  the  removing  of  the  ark,  j^umb. 
X.  35.  From  this  he  is  led,  by  the  Spirit  of  prophecy,  to 
sneak  glorious  things  concerning  t+ie  Messiah,  his  ascen- 
sion into  heaven,  and  the  setting  up  of  his  kingdom  in 
the  world.  I.  He  begins  with  prayer,  botli  against  God's 
enemies,  (v.  1,  2.)  and  for  his  people,  v.  3.  II.  He  pro- 
ceeds to  praise,  which  takes  up  the  rest  of  the  psalm, 
calling  upon  all  to  praise  God,  (v.  4,26,32.)  and  sug- 
gesting many  things  as  matter  for  praise.  1.  The  great- 
ness and  goodness  of  God,  V.  4..6.  2.  The  wonderful 
works  God  had  wrought  for  his  people  formerly,  bringing 
them  through  the  wilderness, .(v.  7,  8.)  settling  them  in 
Canaan,  (v.  9,  10.)  giving  them  victory  over  their  ene- 
mies, ^v.  11,  12.)  and  delivering  them  out  of  the  hands 
of  their  oppressors,  v.  13,  14.  3.  The  special  presence 
of  God  in  his  church,  (v.  15..  17.)  4.  The  ascension  of 
Christ,  (v.  18.)  and  the  salvation  of  his  people  by  him, 
V.  19,  20.  5.  The  victories  which  Christ  would  obtain 
over  his  enemies,  and  the  favours  he  would  bestow  upon 
his  church,  v.  21  . .  28.  6.  The  enlargement  of  the  church 
by  the  accession  of  the  Gentiles  to  it,  v.  29  . .  31.  And 
so  he  concludes  the  psalm  with  an  awful  acknowledg- 
ment of  the  glory  and  grace  of  God,  v.  32. .  35.  With 
all  these  great  things  we  should  endeavour  to  be  duly 
affected  in  singing  this  psalm. 

To  the  chief  nuisician.  A  psalm  or  song  of  David. 
1 .  T  ET  God  arise,  let  his  enemies  be  scat- 
JLJ  tered :  let  them  also  that  hate  him  flee 
before  him.  2.  As  smoke  is  driven  away, 
so  drive  them  a^^'ay :  as  wax  melteth  before 
the  fire,  so  let  the  wicked  perish  at  the  pre- 
sence of  God.     3.  But  let  the  righteous  be 


glad:  let  them  rejoice  before  God;  yea, 
let  them  exceedingly  rejoice.  4.  Sing  unto 
God,  sing  praises  unto  his  name :  extol  him 
that  lideth  upon  the  heavens  by  his  name 
JAH,  and  rejoice  before  him.  b.  A  fathei 
of  the  fatherless,  and  a  judge  of  the  widows. 
is  God  in  his  holy  habitation.  6.  God  set 
teth  the  solitary  in  families  :  he  bringeth  out 
those  which  are  bound  with  chains ;  but  the 
rebellious  dwell  in  a  diy  land. 

In  these  verses, 

I.  David  prays  that  God  would  appear  in  his 
glory ; 

1.  For  the  confusion  of  his  enemies;  {y.  1,  2.) 
"  JLet  God  arise,  as  a  Judge  to  pass  sentence  upon 
them,  as  a  General  to  take  the  field  and  do  execu- 
tion upon  them;  and  let  them  be  scattered,  and  flee 
before  him,  as  unable  to  keep  their  ground,  much 
less  to  make  head  against  him.  Let  God  arise,  as 
the  sun  when  he  goes  forth  in  his  strength;  and  the 
children  of  darkness  shall  be  scattered,  as  the  sha- 
dows of  the  evening  flee  before  the  rising  sun.  Let 
them  be  driven  away  as  smoke  by  the  Avind,  which 
ascends  as  if  it  would  eclipse  the  sun,  but  is  pre- 
sently dispelled,  and  there  appears  no  remainder  of 
it;  Let  them  melt  as  wax  before  the  Jire,  which  is 
quickly  dissolved."  Thus  does  David  comment 
upon  Moses's  prayer,  and  not  only  repeat  it,  with 
application  to  himself  and  his  own  times,  but  enlarge 
upon  it,  to  direct  us  how  to  make  use  of  scripture- 
prayers.  Nay,  it  looks  further  to  the  Redeemer's 
victory  over  the  enemies  of  his  kingdom,  for  he 
was  the  Angel  of  the  covenant,  that  ^iiided  Israel 
through  the  wilderness.  Note,  (1.)  There  are,  and 
liave  been,  and  ever  will  be,  such  as  are  enemies  to 
God,  and  hate  him;  tliat  join  in  with  the  old  serpent 
against  the  kingdom  of  God  among  men,  and  against 
the  seed  of  the  woman.  (2.)  They  are  the  wicked, 
and  none  but  the  wicked,  that  are  enemies  to  Gcd; 
the  children  of  the  wicked  one.  (3.)  Thfugh  we 
are  to  pray  for  cur  enemies  as  such,  yet  we  are  to 
prav  against  God's  enemies  as  such,  against  their 
enmity'to  him,  and  all  their  attempts  upon  his  king- 
dom. (4. )  If  Gcd  but  arise,  all  his  impenitent  im- 
placable enemies,  that  will  not  repent  to  give  him 
glory,  will  certainly  and  speedily  be  scattered,  and 
driven  awav,  and  made  to  perish  at  his  presence;  for 
none  ever  hardened  his  heart  against  Gcd,  and 
prospered.  The  day  of  judgment  will  be  the  day  of 
the  complete  and  final  perdition  of  migcdly  men., 
(2  Pet.  iii.  7.)  who  shall  melt  like  wax  before  that 
naming  fire  in  which  the  Lord  shall  then  appear, 
2  Thess.  i.  8. 

2.  For  the  comfort  and  joy  of  his  own  people; 
{v.  3.)  "Let  the  righteous  he  glad,  that  are  now  in 
sorrow,  let  them  rejoice  before  God,  in  his  fa vr  arable 
presence.  God  is  the  Joy  of  his  peo^^^le,  let  them 
rejoice  whenever  they  come  before  God,  yea,  let 
them  exceeding;ly  rejoice,  let  them  rejoice  with  glad- 
ness. "  Note,  Those  who  rejoice  in  God  have  reason 
to  rejoice  with  exceeding  joy;  and  this  joy  we  ought 
to  wish  to  all  the  saints,  fork  belongs  to  them,  Light 
is  sown  for  the  righteous. 

II.  He  praises  God  for  his  glorious  appearances, 
and  calls  upon  us  to  praise  him,  to  sing  to  his  name, 
and  extol  him, 

1.  As  a  great  God,  infinitely  great;  (v.  4.)  He 
rides  upon  the  heavens,  by  his  name  JAH.  He  is 
the  Spring  of  all  the  motions  of  the  heavenly  bodies, 
directs  and  manages  them,  as  he  that  rides  in  the 
chariot,  sets  it  a-going;  has  a  supreme  command  of 
the  influences  of  heaven;  he  rides  upon  the  heavens 
for  the  help  of  his  people,  (Deut.  xxxiii.  26.)  so 


PSALMS,  LXVIIl. 


393 


sv  iftly,  so  strongly,  and  so  much  above  the  reach  of 
opposition.  He  miles  these  by  his  name  Jah,  or 
Jehovah,  a  self-existent,  self-sufficient  Being,  the 
fountain  of  all  beings,  power,  motion,  and  perfection; 
this  is  his  name  for  ever.  When  we  thus  extol  God, 
we  must  rejoice  before  him;  holy  joy  in  Gcd  will 
very  well  consist  with  that  reverence  and  godly  fear 
wherewith  we  ought  to  worship  him. 

2.  As  a  gracious  God,  a  God  of  mercy,  and  tender 
compassion.  He  is  great,  but  he  despises  n'  t  any, 
no  not  the  meanest;  nay,  being  a  God  of  great 
power,  he  uses  his  power  for  the  relief  of  those  that 
are  distressed,  u.  5,  6.  The  fatherless,  the  widows, 
the  solitary,  find  him  a  God  all-sufficient  to  them. 
Observe  how  much  God's  goodness  is  his  glory. 
He  that  rides  on  the  heavens,  by  his  name  Jah,  one 
would  think,  should  immediately  have  been  adored 
as  King  of  kings  and  Lord  of  lords,  and  the  sove- 
reign Director  of  all  the  affiiirs  of  states  and  nations; 
he  is  so,  but  this  he  rather  glories  in,  that  he  is  a 
Father  to  the  fatherless.  Though  God  be  high,  yet 
has  he  respect  unto  the  lowly,  Happy  they  that 
have  an  interest  in  such  a  God  as  this.  He  that 
rides  upon  the  heavens  is  a  Father  worth  having; 
thrice  happy  is  the  people  whose  God  is  the  Lord. 
(1.)  When  families  are  bereaved  of  their  head,  God 
takes  care  of  them,  and  is  himself  their  Head;  and 
the  widows  and  the  fatherless  children  shall  find 
that  in  him  which  they  have  lost  in  the  relation  that 
is  I'emoved,  and  infinitely  more  and  better.  He  is  a 
Father  of  the  fatherless,  to  pity  them,  to  bless  them, 
to  teach  them,  to  provide  for  them,  and  to  portion 
them.  He  \w\\\  preserve  them  alive,  (Jer.  xlix.  11.) 
and  with  him  they  shall  find  mercy,  Hos.  xiv.  3. 
They  have  liberty  to  call  him  Fatlier,  and  to  plead 
tlieir  relation  to  him  as  their  Guardian,  cxlvi.  9. — 
X.  14,  18.  He  is  a  Judge  or  Patron  of  the  widows, 
to  give  them  counsel,  and  to  do  them  right;  to  own 
them,  and  plead  their  cause,  Prov.  xxii.  23.  He 
has  an  ear  open  to  all  their  complaints,  and  a  hand 
open  to  all  their  wants.  He  is  so  in  his  holy  habita- 
tion; which  may  be  understood  either  of  the  habita- 
tion of  his  glory  in  heaven,  (there  he  has  prepared 
his  throne  of  judgment,  which  the  fatherless  and 
widow  have  free  recourse  to,  and  are  taken  under 
the  protection  of,  ix.  4,  7.)  or,  of  the  habitation  of 
his  grace  on  earth ;  and  so  it  is  a  direction  to  the 
widows  and  fatherless,  how  to  apply  themselves  to 
God;  let  them  go  to  his  holy  habitation,  to  his  word 
and  ordinances,  there  they  may  find  him,  and  find 
comfort  in  him.  (2.)  When  families  are  to  be  built 
up,  he  is  the  Founder  of  them ;  God  sets  the  solitary 
in  families,  brings  tkem  into  comfortable  relations 
that  were  lonely,  gives  them  a  convenient  settlement 
that  were  unsettled;  (cxiii.  9.)  he  makes  those  dwell 
at  home  that  were  forced  to  seek  for  relief  abroad, 
(so  Dr.  Hammond,)  putting  them  that  were  destitute 
into  a  way  of  getting  their  livelihood,  which  is  a  very 
good  way  for  man's  charity,  as  it  is  of  God's  bounty. 

3.  As  a  righteous  God.  ( 1. )  In  relieving  the  op- 
pressed; he  brings  out  those  that  are  bound  with 
chains,  and  sets  them  at  liberty,  who  were  un- 
justly imprisoned,  and  brought  into  servitude.  No 
chains  can  detain  those  whom  God  will  make  free. 
(2.)  In  reckoning  with  the  oppressors;  The  rebel- 
lious dwell  in  a  dry  land,  and  have  no  comfort  in 
that  whidi  they  have  got  by  fraud  and  injury.  The 
best  land  Avill  be  a  dry  land  to  those  that  by  their 
rebellion  have  forfeited  the  blessing  of  God,  which 
is  the  juice  and  fatness  of  all  our  enjoyments.  Israel 
were  brouglit  cut  of  Eeypt  into  the  wilderness,  but 
were  there  better  provided  for  than  the  Egyptians 
themselves,  whose  land,  if  Nilus  failed  them,  as  it 
sometimes  did,  was  a  dry  land. 

7.  O  God,  when  thou  wentest  forth  be- 
fore thy  people,  when  thou  didst  march 
Vol.  III.— 3  D 


through  the  wilderness;  Selah:  8.  The 
earth  shook,  the  heavens  also  dropped  at  the 
presence  of  God  :  even  Sinai  itself  was  mov- 
ed at  the  presence  of  God,  the  God  of  Is 
rael.  9.  Thou,  O  God,  didst  send  a  plenti- 
ful rain,  whereby  thou  didst  confirm  thine 
inheritance,  when  it  was  weary.  10.  Thy 
congregation  hath  dwelt  therein:  thou,  O 
God,  hast  prepared  of  thy  goodness  for  the 
poor.  1 1 .  The  Lord  gave  the  word ;  great 
was  the  company  of  those  that  published  it. 

12.  Kings  of  armies  did  flee  apace;  and 
she  that  tarried  at  home  divided  the  spoil. 

1 3.  Though  ye  have  lien  among  the  pots, 
yet  shall  ye  he  as  the  wings  of  a  dove  cover- 
ed with  silver,  and  her  feathers  with  yellow 
gold.  14.  When  the  Almighty  scattered 
kings  in  it,  it  was  lohite  as  snow  in  Salmon. 

The  psalmist  here,  having  occasion  to  give  God 
thanks  for  the  great  things  he  had  done  for  him  and 
his  people  of  late,  takes  occasion  thence  to  praise 
him  for  what  he  had  done  for  their  fathers  in  the 
days  of  old.  Fresh  mercies  should  put  us  in  mind 
of  former  mercies,  and  revive  our  grateful  sense  of 
them.     Let  it  never  be  forgotten, 

I.  That  God  himself  was  the  Guide  of  Israel 
through  the  wilderness;  when  he  had  brought  them 
out  of  their  chains,  he  did  not  leave  them  in  the  dry 
hind,  but  himself  went  before  them,  in  a  march 
through  the  wilderness,  v.  7.  It  was  not  a  journey 
but  a  march,  for  they  Avent  as  soldiers,  as  an  army 
with  banners.  The  Egyptians  promised  themselves 
that  the  wilderness  had  shut  them  in,  but  they 
were  deceived;  God's  Israel  having  him  fcr  their 
Leader,  marched  through  the  wilderness,  and  were 
not  lost  in  it.  Note,  If  God  bring  his  people  into  a 
wilderness,  he  will  be  sure  to  go  before  them  in  it, 
and  bring  them  out  of  it.     Cant.  viii.  5. 

II.  That  he  manifested  his  glcricus  presence  with 
them  at  mcunt  Sinai,  v.  8.  Never  did  any  people 
see  the  glory  of  God,  nor  hear  his  voice,  as  Israel 
did,  Deut.  iv.  32,  33.  Never  had  any  people  such 
an  excellent  law  given  them;  so  expounded,  so  en- 
forced. Then  the  eai'th  shook,  and  the  neighbour- 
ing countries,  it  is  likely,  felt  the  sliock;  terrible 
thunders  there  were,  accompanied,  no  doubt,  with 
thunder-showers,  in  which  the  heavens  seemed  to 
drop;  while  the  divine  doctrine  drop t  as  the  rain, 
Deut.  xxxii.  2.  &'i?iai  itself,  that  vast  mountain, 
that  long  ridge  of  mountains,  was  moved  at  the  pre- 
sence of  God;  see  Judg.  v.  4,  5.  Deut.  xxxiii.  2. 
Hab.  iii.  3.  This  terrilile  appearance  of  the  Divine 
Majesty,  as  it  would  possess  them  with  a  fear  and 
dread  of  him,  so  it  w(  uld  enccuroge  their  faith  in 
him  and  dependence  upon  him.  Whatever  moun 
tains  of  difficulty  lay  in  the  wav  of  their  happy  set 
tlement,  he  that  could  move  Sinai  itself,  could  re- 
move them,  could  get  over  them. 

III.  That  he  provided  very  comfortably  for  them 
botli  in  the  wilderness  and  in  Canaan;  (7;.  9,  10.) 
77/0?/  didst  send  a  plentiful  rain,  and  hast  prepared 
of  thy  goodness  for  the  poor.  This  may  refer,  1. 
To  the  victualling  rf  their  camp  with  manna  in  the 
wilderness,  which  was  rained  upon  them,  as  were 
also  the  quails,  (Ixxviii.  24,  27.)  and  it  might  be 
fitly  called  a  rain  of  liberality  or  munificence,  for  it 
was  a  memorable  instance  of  the  divine  bounty.  This 
confirmed  the  camp  of  Israel,  (here  called  God's 
inheritance,  because  he  had  chosen  them  to  be  a  pe- 
culiar treasure  to  himself,)  when  it  was  weary,  and 
ready  to  perish;  this  confirmed  their  faith,  and  was 


3d4 


PSALMS,  LXVIII. 


a  proof  of  God's  power  and  goodness.  Even  in  the 
wilderness  God  found  a  comfortable  dwelling  for 
Isi-ael,  which  was  his  congregation.  Or,  2.  To  the 
seasonable  supplies  granted  them  in  Canaan,  that 
\3i-nd  flowing  ivith  milk  and  honey,  which  is  said  to 
drink  ivater  of  the  rain  of  heaven,  Deut.  xi.  11. 
When  sometimes  that  fruitful  land  was  ready  to  be 
turned  into  barrenness,  for  the  iniquity  of  them  that 
dwelt  therein,  God,  in  judgment,  remembered  mer- 
cy, and  sent  them  a  plentiful  rain,  which  refreshed 
it  again,  so  that  the  congregation  of  Israel  dwelt 
therein,  and  there  was  provision  enough,  even  to 
satisfy  their  poor  with  bread.  This  looks  furtlier 
to  the  spiritual  provision  made  for  God's  Israel;  the 
spirit  ot  grace  and  the  gospel  of  grace  are  the  plen- 
tiful rain,  with  which  God  confirms  his  inheritance, 
and  from  which  their  fruit  is  found,  Isa.  xlv.  8. 
Christ  himself  is  the  Rain;  (Ixxii.  6.)  He  shall  come 
as  showers  that  water  the  earth. 

IV.  That  he  often  gave  them  victory  over  their 
enemies;   armies,  and   kings  of  armies,  appeared 
against  them,  from  their  first  coming  into  Canaan, 
and  all  along  in  the  times  of  the  judges,  till  David's 
days,  but,    first  or  last,   they   gained  their  point 
against  them,  v.  11,  12,  14.    Observe  here,  1.  That 
God  was  their  Commander  in  chief;   The  Lord 
gave  the  word,  as  General  of  their  armies;  he  raised 
up  judges  for  them,  gave  them  their  commissions 
and  instructions,  and  assured  th?m  of  success;   God 
sfioke  in  his  holiness,  and  then  Gilead  is  mine.     2. 
That  they  had  prophets,  as  God's  messengers,  to 
make  known  his  mind  to  them.     God  gave  them 
his  word,  {the  word  of  the  Lord  came  unto  them,) 
and  then  great  was  the  comfiany  of  the  fireachers, 
prophets  knd  pro/ihetesses;  for  the  word  is  feminine. 
When  God  has  messages  to  send,  he  will  not  want 
messengers.     Or  perhaps  it  may  allude  to  the  wo- 
men's joining  in   the  triumph,  when  the  victory 
was  obtained,  as  was  usual,  (Exod.  xv.  20.    1  Sam. 
xviii.  7. )  in  which  they  took  notice  of  tlie  word  of 
God,  triumphing  in  that  as  much  as  in  his  works. 
3.  That  their  enemies  were  defeated,  and  put  to 
confusion;  Kings  of  armies  did  flee,  did  flee  with 
the  greatest  terror  and  precipitation  imaginable,  did 
not  fight  and  flee,  but  flee  and  flee,  retired  without 
striking  a  stroke;  they  fled  apace,  fled  and  never 
rallied  again.     4.  That  they  were  enriched  with 
the  plunder  of  the  field;  She  that  tarried  at  home 
divided  the  sfioil.     Not  only  the  men,  the  soldiers 
that  abode  by  the  stuff,  who  were,  by  a  statute  of 
distributions,  to  share  the  prey,  (1  Sam.  xxx.  24.) 
but  even  the  women  that  tarried  at  home  had  a 
share;  which  intimates  the  abundance  of  spoil  that 
should  be  taken.     5.  That  these  great  things  which 
God  did  for  them  were  sanctified  to  them,  and  con- 
tributed to  their  reformation ;  {v.  14.)  JVhen  the  jil- 
mighty  scattered  kings  for  her,  for  the  church,  she 
was  white  as  snow  in  Sahnon,  purified  and  refined 
by  the  mercies  of  God;  when  the  host  went  forth 
against  theenetny,  they  kept  themselves  from  every 
ivicked  thing,  and  so  the  host  returned  victnri(.us, 
and  Israel,  i)y  the  victory,  was  confirmed  in  their 
purity  and  piety.     This  account  of  Israel's  victrrics 
IS  applicable  to' the  victories  obtained  by  the  exalted 
Redeemer,  for  those  that  are  his,  over  death  and 
hell.     By  the  resurrection  of  Christ  our  i-piritual 
enemies  were  made  to  flee,  their  power  was  bn  ken, 
and  they  were  for  ever  disabled  to  hurt  any  of  God's 
people.     This  victory  was  first  notified  by  the  wo- 
men (the  she-publishers)  to  the  disciples,  (Matth. 
xxviii.  7.)  and  bv  them  it  was  preached  to  all  tlie 
world;  wliile  believers  that  tv.rry  at  home,  th-at  did 
not  themselves  contribute  any  thing  towards  it,  enjoy 
the  benefit  of  it,  and  divide  the  spoil. 

V.  That,  from  a  low  and  despised  erudition,  they 
had  been  advanced  tn  splend'^ur  and  prcspevity. 
When  they  were  bond-slaves  in  Eg)-pt,  and  .after- 


ward, when  the/  were  oppressed  sometimes  by  ont 
potent  neighbour,  and  sometimes  by  another,  they 
did,  as  it  were,  lie  among  the  fiots  or  rubbish,  as  de 
spised  broken  vessels,  or  as  vessels  in  which  there 
was  no  pleasure — they  were  black,  and  dirtv,  and 
discoloured.  But  God,  at  length,  delivered  them 
from  the  /lots;  (Ixxxi.  6.)  and  in  David's  time  they 
were  in  a  fair  way  to  be  one  of  the  most  prosperous 
kingdoms  in  the  world,  amiable  in  the  e)  es  of  all 
about  them,  like  tlie  wings  of  a  dove  covered  with 
silver,  v.  13.  "And  so,  says  Dr.  Hammond,  under 
Christ's  kingdom,  the  heathen  idolaters,  that  were 
brought  to  the  basest  and  most  despicable  condition 
of  any  creatures,  worshipping  wood  and  stone,  and 
given  up  to  tlie  vilest  lusts,  should,  from  that  detes- 
table condition,  be  advanced  to  the  service  of  Christ, 
and  the  practice  of  all  Christian  virtues,  the  great- 
est inward  beauties  in  the  world."  It  may  be  ap- 
plied also  to  the  deliverance  of  the  church  out  of 
a  suff'ering  state,  and  the  comforts  of  particular  be- 
lievers after  their  despondencies. 

1 5.  The  hill  of  God  is  as  the  hill  of  Bashan ; 
a  high  hill,  «5  the  hill  of  Bashan.  1 G.  Why 
leap  ye,  ye  high  hills  ?  this  is  the  hill  tchich 
God  desireth  to  dwell  in;  yea,  the  Lord 
will  dwell  m  it  for  ever.  1 7.  The  chariots 
of  God  are  twenty  thousand,  even  thousands 
of  angels:  the  1>.ord  is  among  them  as  in 
Sinai,  in  the  holy  place.  1 8.  Thou  hast  as- 
cended on  high,  thou  hast  led  captivity  cap 
five :  thou  hast  received  gifts  for  men ;  yea 
for  the  rebellious  also,  that  the  Lord  God 
might  dwell  among  them.  19.  Blessed  be 
the  Lord,  icho  daily  loadeth  us  with  benefits., 
ere;^  the  God  of  our  salvation.  Selah.  20. 
He  that  is  our  God  is  the  God  of  salvation; 
and  unto  God  the  Lord  belong  the  issues 
from  death.  21.  But  God  shall  wound  the 
head  of  his  enemies,  and  the  hairy  scalp 
of  such  a  one  as  goeth  on  still  in  his  tie& 
passes. 

David,  having  given  God  praise  for  what  he  had 
done  for  Israel  in  general,  as  the  God  of  Israel,  (t. 
8. )  here  comes  to  give  him  praise  as  Zion's  God  in 
a  special  manner;  compare  ix.  11.  Sing  praises  to 
the  Lord  which  dwelleth  in  Zion,  for  which  reason 
Zion  is  called  the  hill  of  God. 

I.  He  compares  it  with  the  hill  of  Bashan,  and 
other  high  and  fruitful  hills,  and  prefers  it  before 
them,  V.  15,  16.  It  is  ti-ue,  Zion  was  but  little  and 
low,  in  comparison  with  them,  and  was  not  covered 
over  with  flocks  and  herds  as  they  were,  yet,  upon 
this  account,  it  has  the  pre-eminence  above  them 
all,  that  it  is  the  hill  of  God,  the  hill  which  he  de- 
sires to  dwell  in,  and  where  he  chooses  to  manifest 
the  tokens  of  his  peculiar  presence,  cxxxii.  13,  14. 
Note,  It  is  much  more  honourable  to  be  holy  to 
God,  than  to  be  high  and- great  in  the  world.  "  Uliy 
leap  ye,  ye  high  hills?  Why  do  you  insult  over  poor 
Zion,  and  boast  of  your  own  height?  Tliisis  the  hill 
whicli  God  has  chosen,  and  therefore,  though  you 
exceed  it  in  bulk,  and  be  first-rates,  yet,  because  en 
this  the  royal  flag  is  hoisted,  you  must  all  strike  sail 
to  it. "  Zion  was  especially  honourable,  because  it 
was  a  type  of  the  gospel-church,  which  is  therefore 
called  mount  Zion,  (Heb.  xii.  22.)  and  this  is  inti- 
mated h'.re,  when  he  said,  The  Lord  will  dwell  init 
for  eT.<er,  which  nuist  have  its  accrmiilishment  in 
the  gospel  Zirn.  Tliere  is  no  kingdom  in  the  world 
comparable  to  the  kingdcm  of  the  Redeemer,  no 


PSALMS,  LXVIIJ. 


395 


city  comparable  to  that  which  is  incoi-porated  bv 
the  gospd-charter,  for  there  God  dwells,  and  will 
dwell  for  ever. 

II.  He  compares  it  with  mount  Sinai,  of  which 
he  had  spoken,  (v.  8.)  and  shows  that  it  has  the 
Shechinah  or  divine  presence  in  it,  as  really,  though 
not  as  sensibly,  as  Sinai  itself  had,  v.  17.  Angels 
are  ihe  chariots  of  God,  his  chariots  of  war,  which 
he  makes  use  of  against  his  enemies;  his  chariots 
of  conveyance,  which  he  sends  for  his  friends,  as  he 
did  for  Elijah,  and  Lazarus  is  said  to  be  carried  by 
the  angels;  his  chariots  of  state,  in  the  midst  of 
which  "he  shows  his  glory  and  power.  They  are 
vastly  numerous;  twenty  thousands,  even  thou- 
sands multiplied.  There  is  an  innumerable  compa- 
ny of  angels  in  the  heavenly  Jerusalem,  Heb.  xii. 
22.  The  enemies  David  fought  with  had  chariots; 
(2  Sam.  viii.  4.)  but  what  were  they,  for  number  or 
strength,  to  the  chariots  of  God?  While  David 
had  them  on  his  side,  he  needed  not  to  fear  those 
that  trusted  in  chariots  and  horses,  xx.  7.  God  ap- 
peared on  mount  Sinai,  attended  with  myriads  of 
angels,  by  whose  dispensation  the  law  was  given. 
Acts  vii.  53.  He  co?nes  with  ten  thousands  of  saints, 
Deut.  xxxiii.  2.  And  still  in  Zion  God  manifests 
his  glory,  and  is  really  present,  with  a  numerous  re- 
tinue of  his  heavenly  hosts,  signified  by  the  cheru  - 
bims,  between  which  God  is  said  to  dwell.  So  that, 
as  some  read  the  last  words  of  the  verse,  Sinai  is  in 
Che  sanctuary;  the  sanctuary  was  to  Israel  instead 
of  mount  Sinai,  whence  they  received  divine  ora- 
cles. Our  Lord  Jesus  has  these  chariots  at  com- 
mand; when  the  First  Begotten  was  brought  into 
the  world,  it  was  with  this  charge,  Let  all  the  angels 
of  God  worshifi  him;  (Heb.  i.  6.)  they  attended 
him  upon  all  occasions,  and  he  is  now  among  them, 
angels,  firincifialities,  and  fiowers,  being  made  sub- 
ject to  him,  1  Pet.  iii.  22.  And  it  is  intimated  in  the 
New  Testament,  that  the  angels  are  present  in  the 
solemn  religious  assemblies  of  Christians,  1  Cor.  xi. 
10.  Let  the  woman  have  a  veil  on  her  head,  be- 
cause of  the  angels;  and  see  Eph.  iii.  10. 

III.  The  glory  of  mount  Zion  was,  the  King 
whom  God  set  on  that  holy  hill,  (ii.  6. )  who  came  to 
the  daughter  of  Zion,  Matth.  xxi.  5.  Of  his  as- 
cension the  psalmist  here  speaks,  and  to  it  it  is  ex- 
pressly applied,  (Eph.  iv.  8.)  Thou  hast  ascended 
on  high;  (v.  18.)  compare  xlvii.  5,  6.  Christ's  as- 
ending  on  high  is  here  spoken  of  as  a  thing  past, 
so  sure  was  it;  and  spoken  of  to  his  honour,  so 
great  was  it.  It  may  include  his  whole  exalted 
state,  but  points  especially  at  his  ascension  into  hea- 
ven to  the  right  hand  of  the  Father,  which  was  as 
much  our  advantage  as  his  advancement.  For,  1. 
He  then  triumphed  over  the  gates  of  hell ;  he  led 
cafitivity  cafitive;  he  led  his  captives  in  triumph; 
as  great  conquerors  used  to  do,  making  a  show  of 
them  openly.  Col.  ii.  15.  He  led  those  captive  who 
had  led  us  captives,  and  who,  if  he  had  not  inter- 
posed, would  have  held  us  captive  for  ever.  Nay, 
ne  led  captivity  itself  captive,  having  quite  broken 
the  power  of  sin  and  Satan.  As  he  was  the  Death 
of  death  so  he  was  the  Captivity  of  captivity,  Hos. 
xiii  '^.  This  speaks  the  complete  victory  which 
Jesus  Christ  oljtained  over  our  spiritual  enemies;  it 
was  such,  that  through  him  we  also  are  more  than 
conquerors,  that  is,  triumphers,  Rom.  viii.  37.  2. 
He  then  opened  the  gates  of  heav,en  to  all  believers; 
Thou  hast  received  gifts  for  men;  he  gave  gifts  to 
men,  so  the  apostle  reads  it,  Eph.  iv.  8.  For  he  re- 
ceived that  he  might  give;  on  his  head  the  anointing 
of  the  Spirit  was  poured,  that  from  him  it  might  de- 
scend to  the  skirts  of  his  garments.  And  he  gave 
what  he  had  received;  having  received  power  to 
give  eternal  life,  he  bestows  it  upon  as  many  as 
were  given  him,  John  xvii.  2.  Thou  hast  received 
^fts  for  men,  not  for  angels;  fallen  angels  were  not 


to  be  made  saints,  nor  standing  angels  made  gospel 
ministers,  Heb.  ii.  5.  Not  for  Jews  only,  but  for  all 
rnen;  whoever  will  may  reap  the  benefit  of  these 
gifts.  The  apostle  tells  us  what  these  gifts  were, 
(Eph.  iv.  11.)  prophets,  apostles,  evangelists,  pas- 
tors, and  teachers,  the  institution  of  a  gospel-minis- 
try, and  the  qualification  of  men  for  it;  both  which 
are  to  be  valued  as  the  gifts  of  Heaven,  and  the 
fruits  of  Christ's  ascension.  Thou  hast  received 
gifts  in  man;  so  the  margin;  that  is,  in  the  human 
nature  which  Christ  was  pleased  to  clothe  himself 
with,  that  he  might  be  a  7nerciful  and  faithful 
High-Priest  in  things  pertaining  to  God.  In  him, 
as  Mediator,  all  fulness  dwells,  that  from  his  ful- 
ness we  might  receive.  To  magnify  the  kindness 
and  love  of  Christ  to  us  in  receiving  these  gifts  for 
us,  the  psalmist  observ'es,  (1.)  The  forfeiture  w*» 
had  made  of  them.  He  received  them  for  the  re- 
bellious also,  for  those  that  had  been  rebellious;  sc 
all  the  children  of  men  had  been  in  their  fallen 
state;  perhaps  it  is  especially  meant  of  the  Gentiles, 
that  had  been  enemies  in  their  mijids  by  wicked 
works.  Col.  i.  21.  For  them  these  gifts  are  receiv- 
ed, to  them  they  are  given,  that  they  might  lay 
down  their  arms,  that  their  enmity  might  be  slain, 
and  that  they  might  return  to  their  allegiance. 
This  magnifies  the  grace  of  Christ  exceedingly, 
that  thr(  ugh  him  rebels  are,  upon  their  submission, 
not  only  pardoned,  but  prtfoiTed.  They  have  com 
missions  given  them  under  Christ,  which  some  say, 
in  our  law,  amounts  to  the  reversing  of  an  attainder. 
Christ  came  to  a  rebellirAis  world  not  to  condemn  it, 
but  that  through  him  it  might  be  saved.  (2.)  The 
favour  designed  us  in  them;  He  received  gifts  for 
the  rebellious,  that  the  Lord  God  might  dwell 
among  them;  that  he  might  set  up  a  church  in  a  re- 
bellious world,  in  which  he  would  dwell  by  his  wrrd 
and  ordinances,  as  of  old  in  the  sanctuary;  that  he 
might  set  up  his  throne,  and  Christ  might  dwell  in 
the  hearts  of  particular  persons  that  had  been  re- 
bellious. The  gracious  intention  of  Christ's  un- 
dertaking was  to  rear  up  the  tabernacle  of  God 
among  men,  that  he  might  dwell  with  them,  and 
they  might  themselves  be  living  temples  to  his 
praise,  Ezek.  xxxvii.  27. 

IV.  The  glory  of  Zion's  King,  is,  that  he  is  a 
Saviour  and  Benefactor  to  all  his  willing  people, 
and  a  consuming  Fire  to  all  these  that  persist  in 
rebellion  against  him,  x'.  19- -21.  We  have  here 
good  and  evil,  life  and  death,  the  blessing  and  the 
curse,  set  before  us,  like  that,  (Mark  xvi.  16.)  He 
that  beliex'es  shall  be  saved;  he  that  beliex'es  not 
shall  be  damned. 

1.  They  that  take  God  for  their  God,  and  so  give 
up  themselves  to  him  to  be  his  people,  shall  be 
loaded  with  his  benefits,  and  to  them  he  will  be  a 
God  of  salvation.  If  in  sincerity  we  a^"ouch  Gor"  to 
be  our  God,  and  seek  to  him  as  such,  (1.)  He  %vill 
continually  do  us  good,  and  furnish  us  with  occasion 
for  praise.  Having  mentioned  the  gifts  Christ  re- 
ceived for  us,  {y.  18.)  fitly  does  he  subjoin,  in  the 
next  words.  Blessed  be  the  Lord,  for  it  is  owing  to 
the  mediation  of  Christ  that  we  live,  and  live  com- 
fortably, and  are  daily  loaded  with  benefits.  So 
manv,  so  weightv,  are  the  gifts  of  God's  bounty  to 
us,  that  he  may  be  truly  said  to  load  us  with  them; 
he  pours  out  blessings  till  there  be  720  room  to  re- 
ceive them,  Mai.  iii.  10.  So  constant  are  they,  and 
so  unwearied  is  he  in  doing  us  good,  that  he  daily 
loads  us  with  them,  according  as  the  necessity  of 
every  day  requires.  (2.)  He  will,  at  length,  be 
unto  us  the  God  of  salvation,  of  everlasting  salva- 
tion, the  salvation  of  God,  which  he  will  .show  to 
them  that  order  their  conversation  aright,  (1.  23.) 
the  salvation  of  the  soul.  He  that  daily  loads  us 
with  ber.ejits  will  not  put  us  off  with  present  things 
for  a  portion,  but  will  be  the  God  of  cur  salvation; 


396 


PSALMS,  LXVIII. 


and  what  he  gives  us  now,  he  gives  as  the  God  of 
salvation,  pursuant  to  the  great  design  of  our  salva- 
tion. He  is  our  God,  and  therefore  he  will  be  the 
God  of  eternal  salvation  to  us,  for  that  only  will 
answer  the  vast  extent  of  his  covenant-relation  to 
us  as  our  God.  But  has  he  power  to  complete  this 
salvation?  Yes,  certainly,  for  unto  God  the  Lord 
belong  the  issues  from  death.  The  ke}s  of  hell  and 
death  are  put  into  the  hand  of  the  Lord  Jesus,  Rev. 
i.  18.  He,  having  made  an  escape  from  death 
himself  in  his  resurrection,  has  both  authority  and 
power  to  rescue  those  that  are  his  from  the  do- 
minion of  death,  by  alteiing  the  property  of  it  to 
tliem  when  they  die,  and  giving  them  a  complete 
victory  over  it  when  they  shall  rise  again;  for  the 
last  enemy  that  shall  be  destroyed  is  death.  x\nd  to 
those  that  shall  thus  for  ever  escape  death,  and 
shall  find  such  an  outlet  from  it  as  not  to  be  hurt 
of  the  second  death,  to  them  surely  deliverances 
from  temporal  death  are  mercies  indeed,  and  come 
from  God  as  the  God  of  their  salvation.  See  2  Cor. 
i.  10. 

2.  They  tliat  persist  in  their  enmity  to  him,  will 
certainly  be  ruined,  (x'.  21.)  God  shall  ivound  the 
head  of  his  enemies,  of  Satan  the  old  serpent,  of 
whom  it  was  by  the  first  promise  foretold,  that  the 
Seed  of  the  nvoinan  should  break  his  head.  Gen.  iii. 
15.  He  shall  destroy  all  the  powers  of  the  nations, 
whether  Jews  or  Gentiles,  that  oppose  him  and  his 
kingdom  among  men,  ex.  6.  He  shall  tvound  the 
heads  over  many  countries;  of  all  those,  wlioevcr 
they  are,  that  will  720/  haxte  him  to  7'eign  over  them, 
for  those  he  accounts  his  enemies,  and  the)'  shall  be 
brought  forth  and  slain  before  him,  Luke  xix.  27. 
He  will  ivound  the  hairy  scalp  of  such  a  one  as 
goeth  on  still  in  his  trespasses.  Note,  Those  who 
go  on  still  in  their  trespasses,  and  hate  to  Ije  re- 
formed, God  looks  upon  as  his  enemies,  and  will 
treat  them  accordingly.  In  calling  the  head  the 
hairy  scalp,  perhaps  there  is  an  allusion  to  Absa- 
lom, whose  bushy  hair  was  his  halter.  Or  it  de- 
notes either  the  most  fierce  and  barbarous  of  his 
enemies,  who  let  their  hair  grow,  to  make  them- 
selves look  the  more  frightful;  or  the  most  fine  and 
delicate  of  his  enemies,  who  are  nice  about  their 
hair:  neither  the  one  nor  the  other  can  secure  them- 
selves from  the  fatal  Avounds  which  Divine  Justice 
will  give  to  the  heads  of  those  that  go  on  in  their 
sins. 

22.  The  Lord  said,  I  will  bring  again 
from  Bashan ;  I  will  bring  my  people  again 
from  the  depths  of  the  sea:  23.  That  thy 
foot  may  be  dipped  in  the  blood  of  thine 
enemies,  and  the  tongue  of  thy  dogs  in  the 
same.  24.  They  have  seen  thy  goings,  O 
God ;  even  the  goings  of  my  God,  my  King, 
in  the  sanctuar}\  25.  The  singers  went 
before,  the  players  on  instruments  folhnred 
after;  among  them  were  the  damsels  playing 
with  timbrels.  26.  Bless  ye  God  in  the 
congregations,  even  the  IjORd  from  the  foun- 
tain of  Israel.  27.  There  is  little  Benja- 
min icith  their  ruler,  the  princes  of  Judah 
and  their  council,  the  princes  of  Zebulun, 
and  the  princes  of  Naphtali.  28.  Thy  God 
hath  commanded  thy  strength  :  strengthen, 
O  God,  that  which  thou  hast  wrought  for 
us.  29.  Because  of  the  temple  at  Jerusa- 
lem shall  kings  bring  presents  unto  thee. 
30.  Rebuke  the  compan^^  of  spearmen,  the 


multitude  of  the  bulls,  with  the  calves  of  the 
people,  till  every  one  submit  himself  with 
pieces  of  silver :  scatter  thou  the  people  that 
delight  in  war.  31.  Princes  shall  come  out 
of  Egypt ;  Ethiopia  shall  soon  stretch  out 
her  hands  unto  God. 

In  these  verses,  we  have  three  things. 

I.  The  gracious  promise  which  God  makes  of  th€ 
redemption  of  his  people,  and  their  victoiy  over  his 
and  their  enemies;  {y.  22,  23.)  The  Lord  said,  in 
his  own  gracious  pui-pose  and  promise,  "I  will  do 
great  things  for  my  people,  as  the  God  of  their  sal- 
vation," V.  20.  God  will  not  fail  the  expectations 
of  those  who  bv  faith  take  him  for  their  God.  It  is 
promised,  1.  That  he  Avill  set  them  in  safety  from 
their  danger,  as  he  had  done  formerly:  I  will  again 
bring  them  from  the  depths  of  the  sea,  as  he  did 
Israel,  when  he  l^rcught  them  out  of  the  slavery  of 
Egypt  into  the  ease  and  liberty  of  the  wilderness; 
and  /  rjtll  again  bring  them  from  Bashan,  as  he 
did  Israel,  when  he  brcught  them  from  their  wants 
and  wanderings  in  the  wilderness  into  the  fulness 
and  settlement  of  the  land  of  Canaan;  for  the  land 
of  Bashan  was  en  the  ether  side  Jordan,  where 
they  had  wars  with  Sihon  and  Og,  and  whence 
their  next  remove  was  into  Canaan.  Note,  The 
former  appearances  of  God's  power  and  goodness 
for  liis  people  should  encourage  their  faith  and  hope 
in  him  for  the  future,  that  what  he  has  done  he  will 
do  again.  He  will  set  his  hand  again  the  second 
time  to  recover  the  remnant  of  his  people;  (Isa.  xL 
11.)  and  we  may  perhaps  see  repeated  all  the  won- 
ders ivhich  our  fathers  told  us  of.  But  this  is  not 
all;  2.  That  he  will  make  thtm  victorious  over  their 
enemies;  {y.  23.)  That  thy  feet  may  be  dipped,  as 
thou  passest  ah  ng,  in  the  blood  of  thine  e7iemies, 
shed  like  water  in  great  abundance,  and  the  tongue 
of  thy  dogs  may  lap  i7i  the  same.  Dogs  licked  the 
blood  of  Ahab;  and,  in  the  destinicticn  of  the  anti- 
christian  generation,  we  read  of  blood  up  to  the 
horses'  bridles,  Rev.  xiv.  20.  The  victories  with 
which  God  blessed  David's  forces  over  the  enemies 
of  Israel  are  here  prrphesied  cf,  but  as  types  cf 
Christ's  victory  over  death  and  the  grave,  for  him- 
self and  for  all  believers,  in  his  resuiTectirn  (and 
theirs  by  virtue  of  his)  out  of  the  earth;  and  of  the 
destniction  of  the  enemies  of  Christ  and  his  church, 
who  shall  have  blood  given  them  to  drink,  for  they 
are  worthy. 

II.  The  welcome  entertainment  which  God's  own 
people  shall  give  to  these  glorious  discovenes  of  his 
grace,  botli  in  his  word  and  in  his  works.  Has  he 
spoken  in  his  holiness?  Has  he  said  he  will  bring 
again  from  Bashan^  What  then  is  required  of  us 
in  retuTTi  to  this? 

1.  That  we  observe  his  motions;  {v.  24.)  "They 
have  seen,  thy  people  have  seen,  thy  goings,  O  God; 
while  others  regard  not  the  work  of  the  Lord,  nor 
the  rpc  ratirn  of  his  hands,  they  have  seen  the  goings 
of  my  God,  iny  King,  in  the  sanctuanj."  See  here, 
(1.)  How  ::n  active  faith  apprf  prialcs  Grd;  he  is 
God  and  Kine;  Init  that  is  not  all,  he  is  mii  God  and 
my  King.  Those  who  thus  take  him  for  theirs, 
r\v\\  see  him,  in  all  his  outgoings,  acting  as  their 
(iod,  as  their  King,  for  their  go<xl,  and  in  answer 
to  their  j^ravers.  (2.)  Where  God's  most  reniarka- 
l)le  outgoings  are;  e\ea  in  the  sanctuaiy,  in  and  by 
his  word  :uid  ordinances;  and  among  his  peo])le,  in 
the  gospel-church  especially,  in  and  by  which  is 
made  kncnvn  the  manifold  wisdom  of  God.  These 
outgoings  of  his  in  the  sanctuary  far  outshine  the 
outgoings  of  the  morning  and  the  evening,  and  more 
loudlv  proclaim  his  eternal  power  and  godhead. 
(3. )  Wiiat  is  our  duty  in  reference  to  these  outgo 


PSALMS,  LXVTII. 


397 


ings,  which  is  to  observe  them,  This  is  the  finger  of 
God;  surely  God  is  ivith  us  of  a  truth. 

2.  That  we  give  him  glory  in  the  most  devout 
and  solemn  manner.  When  we  see  his  goings  in 
his  sanctuary, 

(1.)  Let  those  that  are  immediately  employed  in 
the  service  of  the  temple  praise  him,  x'.  25.  It  was 
asserted  tliat  the  Levites,  some  of  whom  were  sing- 
ers, and  others  pla^^ers  on  instruments,  who  had  tlie 
nearest  views  of  his  outgoings  in  his  sanctuary, 
should  lead  in  his  praises.  And,  it  being  a  day  of 
extraordinary  triumph,  among  them  were  damsels 
playing  ivith  timbrels,  to  complete  the  concert. 
"Thus,  (says  Dr.  Hammond,)  when  Christ  is  gone 
up  to  heaven,  the  apostles  shall  celebrate  and  pub- 
lish it  to  all  the  world,  and  even  the  women  that 
were  witnesses  of  it  shall  affectionately  join  with 
them  in  divulging  it. " 

(2.)  Let  all  the  people  of  Israel,  in  their  solemn 
religious  assembly,  give  glory  to  God;  Bless  ye  God, 
not  only  in  temples,  but  in  the  synagogues,  or  schools 
of  the  propliets;  or  wherever  there  is  a  congrega- 
tion of  those  that  come  forth  from  the  fountain  of 
Israel,  that  are  of  the  seed  of  Licob,  let  them  concur 
in  blessing  God.  Public  mercies,  which  we  jointly 
share  in,  call  for  public  thanksgivings,  which  all 
should  join  in.  "  Thus  (says  Dr.  Hammond)  all 
Christians  shall  l)e  obligee'  solemnly  to  magnif\'  the 
name  of  the  Messiah,  and  to  that  end,  fi-equently 
to  assemble  together  in  congregation. "     And, 

(3.)  Let  those  among  them  who,  upon  any  ac- 
count, are  the  most  eminent,  and  make  a  figure,  go 
before  the  rest  in  praising  God,  v.  27.  Tliere  was 
little  Benjamin,  (that  was  the  royal  tribe  in  Saul's 
time,)  with  their  rulers,  the  princes  ofJudah,  (that 
was  the  royal  tribe  in  David's  time,)  and  their  coun- 
cil, their  captains  or  leaders.  In  the  beginning  of 
David's  reign,  there  had  been  long  war  between 
Judah  and  Benjamin,  but  now  they  both  join  in 
praises  for  success  against  the  common  enemy.  But 
why  are  the  tribes  of  Zebulun  and  Naphtali  particu- 
larly mentioned?  Perhaps,  because  those  tribes, 
lying  toward  the  north,  lay  most  exposed  to  the 
incursions  of  the  Syrians,  and  other  neiglibours  that 
molested  them,  and  therefore  should  be  in  a  par- 
ticular manner  thankful  for  these  victories  over 
them.  Dr.  Hammond  gives  another  reason,  That 
these  Avere  the  two  learned  tribes,  jYafihtali  giveth 
goodly  words,  (Gen.  xlix.  21.)  and  Zebulun  had 
those  that  handle  the  pen  of  the  writer,  Judg.  v.  14. 
These  shall  join  in  praising  God,  their  princes  espe- 
cially. It  is  much  for  the  honour  of  God,  when  tlicise 
that  are  above  others  in  dignity,  power,  and  reputa- 
tion, go  before  them  in  the  worship  of  God,  and  are 
forward  in  using  their  influence  and  interest  for  the 
advancing  of  any  service  tliat  is  to  be  done  to  him. 
Dr.  Hammond  notes  hence,  that  the  kingdom  of  the 
Messiah  should,  at  length,  be  submitted  to  by  all 
the  potentates  and  learned  men  in  the  world. 

3.  That  we  seek  unto  him,  and  depend  upon  him, 
for  th'-  perfecting  of  what  he  has  begun,  x>.  28.  In 
the  former  part  of  the  verse,  the  psalmist  speaks  to 
Israel,  "Thy  God  has  commanded  thy  strength; 
whatever  is  done  for  thee,  or  whatever  strength  thou 
hast  to  help  thyself,  it  comes  from  God,  his  power 
and  grace,  and  the  word  which  he  has  commanded. 
Thou  hast  no  reason  to  fear,  while  thou  hast  strength 
of  God's  commanding;  and  no  reason  to  boast,while 
thou  hast  no  strength  but  what  is  of  his  command- 
ing." In  the  latter  part,  he  speaks  to  God,  encou- 
raged by  his  experiences;  "Strengthen,  0  God, 
that  which  thou  hast  wrought  for  us.  Lord,  con- 
firm what  thou  hast  commanded,  perfoiTn  what 
thou  hast  promised,  and  bring  to  an  happy  end  that 
good  work  which  thou  hast' so  gloriously  begun." 
What  God  has  wrought  he  will  strengthen;  where 
he  has  given  time  grace,  he  will  give  more  grace. 


Some  make  this  whole"  verse  to  be  a  believer's  ad- 
dress to  the  Messiah,  whom  David  calls  God,  as  he 
had  done,  xlv.  6,  8.  "  Thy  God"  (Gcd  the  Father) 
"  has  commanded  thy  strength,  has  made  thee  strong 
for  himself,  as  the  mail  of  his  right  hand,  (Ixxx. 
17.)  has  treasured  up  strength  in  thee  for  us;  there- 
fore we  pray,  that  tliou,  O  God  the  Son,  wilt 
strengthen  what  thou  hast  wrought  for  us,  wilt  ac- 
complish thine  undertaking  for  us,  by  finishing  thy 
good  wcrk  in  us." 

III.  The  powerful  invitation  and  inducement 
which  would  thereby  be  given  to  those  that  are 
without,  to  ccme  in  and  join  themselves  to  the 
church,  V.  29.. 31.  •  This  was  in  part  fulfilled  by 
the  accession  of  many  proselytes  to  the  Jewish  reli- 
gion in  the  days  cf  David  and  Solomon;  but  it  was 
to  have  its  full  accomplishment  in  the  crnversion  cf 
the  Gentile  nations  to  the  faith  of  Christ,  and  the 
making  of  them  fellow-heirs,  and  cf  the  same  body, 
with  the  seed  of  Israel,  Eph.  iii.  6. 

1.  Some  shall  submit  for  fear;  (y.  30.)  "Th€ 
company  of  spearmen,  that  stand  it  out  against 
Christ  and  his  gospel,  that  are  net  willing  to  be 
ruled  by  him,  that  persecute  the  preachers  and  pro- 
fessors of  his  name,  that  are  furious  and  cutragecus 
as  a  multitude  of  l)ulls,  fat  and  wanton  as  the  calves 
of  the  people,"  (which  is  a  description  of  those  Jews 
and  Gentiles  that  opposed  the  gospel  of  Christ,  and 
did  what  they  could  to  prevent  the  setting  up  cf  his 
kingdom  in  the  world,)  "Lord,  rebuke  them,  abate 
their  pride,  assuage  their  malice,  and  confound  their 
de\'ices,  till,  conquered  by  the  convictions  of  tlieir 
consciences,  and  the  many  checks  cf  pro\idence, 
they  be  every  one  of  them  brought,  at  length,  to 
submit  themselves  with  pieces  of  silver,  as  being 
glad  to  make  their  peace  with  the  church  upon  any 
terms. "  Even  Judas  submitted  himself  witli  pieces 
of  silver,  when  he  returned  them  with  this  confes- 
sion, /  hax^e  betrayed  innocent  blood.  And  see 
Rev.  iii.  9.  Many,  by  being  rebuked,  have  been 
happily  saved  from  being  ruined.  But  as  for  those 
that  will  not  submit,  notwithstanding  these  rebukes, 
he  prays  for  their  dispersion,  which  amounts  to  a 
prophecy  of  it;  Scatter  thou  the  people  that  delight 
in  war,  who  take  such  a  pleasure  in  opposing  Christ, 
that  they  will  never  be  reconciled  to  him.  This 
may  refer  to  the  unbelieving  Jews,  who  delighted  in 
making  war  upon  the  holy  seed,  and  would  not  sub- 
mit themselves,  and  were  therefore  scattered  over 
the  face  of  the  earth.  David  had  himself  been  a 
man  of  war,  but  could  appeal  to  God,  that  he  never 
delighted  in  war  and  bloodshed  for  its  own  sake ;  as 
for  those  that  did,  and  therefore  would  not  submit 
to  the  fairest  terms  of  peace,  he  does  not  doubt  but 
God  would  scatter  them.  Those  are  lost  to  all  the 
sacred  principles  of  humanity,  as  well  as  Christi- 
anity, that  can  delight  in  war,  and  take  a  pleasure 
in  contention;  let  them  expect  that,  sooner  or 
later,  they  shall  have  enough  of  it,  Isa.  xxxiii.  1. 
Rev.  xiii.  10. 

2.  Others  shall  submit  willingly;  (v.  29,  31.) 
Because  of  thy  temple  at  Jerusale?n,  (this  David 
speaks  of  in  faith,  for  the  temple  of  Jerusalem  Avas 
not  built  in  his  time,  only  the  materials  and  model 
were  prepared,)  kings  shall  bring  presents  unto 
thee,  rich  presents  shall  be  brought,  such  as  are  fit 
for  kings  to  bring.  Even  kings  themselves,  that 
stand  much  upon  the  punctilios  of  honour  and  pre- 
rogative, shall  court  the  favour  of  Christ,  at  a  great 
expense.  There  is  that  in  God's  temple,  that  beauty 
and  benefit  in  the  service  of  Gcd,  in  communion 
with  him,  and  in  the  gospel  of  Christ,  which  went 
forth  from  Jerusalem,  that  is  enough  to  invite  kings 
themselves  to  bring  presents  to  God,  to  present 
themselves  to  him  as  living  sacrifices,  and  Avith 
themselves  the  best  performances.  He  mentions 
Egypt  and  Ethiopia,  two  countries  out  cf  Avhicn 


398 


PSALMS,  LXIX. 


subjects  and  supplicants  were  least  to  be  expected; 
(v.  31.)  Princes  shall  come  out  of  Egypt,  as  am- 
bassadors to  seek  God's  favour,  and  submit  to  him; 
and  they  shall  be  accepted,  for  the  Lord  of  Hosts 
shall  thereupon  bless  them,  saying.  Blessed  be  -Egypt 
7ny  /leo/i/e,  Isa.  xix.  25.  Even  Ethioi^ia,  that  had 
stretched  out  her  hands  against  God's  Israel, 
(2Chron.  xiv.  9.)  should  now  stretch  out  her  hands 
unto  God,  in  prayer,  in  presents,  and  to  take  hold 
on  him,  and  that  soon;  Agree  ivith  thine  adversary 
(fuickly.  Out  of  all  nations  some  shall  be  gathered 
m  to  Christ,  and  be  owned  by  him. 

32.  Sing  unto  God,  ye  kingdoms  of  tlie 
earth ;  O  sing  praises  unto  the  Lord  ;  Se- 
lah :  33.  To  him  that  rideth  upon  the  hea- 
vens of  heavens  which  were,  of  old :  lo,  he 
doth  send  out  his  voice,  and  that  a  mighty 
voice.  34.  Ascribe  ye  strength  unto  God  : 
his  excellency  is  over  Israel,  and  his 
strength  ?.s  in  the  clouds.  35.  O  God,  thou 
art  terrible  out  of  thy  holy  places :  the  God 
of  Israel  is  he  that  giveth  strength  and 
power  unto  his  people.     Blessed  be  God. 

The  psalmist,  having  prayed  for,  and  prophesied 
of,  the  conversion  of  the  Gentiles,  here  invites  them 
to  come  in  and  join  with  the  devout  Israelites  in 
praising  God,  intimating  that  their  accession  to  the 
church  would  be  the  matter  of  their  joy  and  praise; 
(x>.  32.)  Let  the  kingdoms  of  the  earth  sing  jiraises 
to  the  Lord;  they  all  ought  to  do  it,  and  when  they 
become  the  kingdoms  of  the  Lord  and  of  his  Christ, 
they  will  do  it.  God  is  here  proposed  to  them  as 
the  proper  Object  of  praise,  upon  several  accounts. 

1.  Because  of  his  supreme  and  sovereign  dominion ; 
He  rides  ufion  the  heavens  of  heaxtens,  ivhich  were 
of  old;  {y.  33. )  compare  v.  4.  He  has,  from  tlie 
beginning,  nay,  from  before  all  time,  j^repared  his 
throne;  he  sits  on  the  circuit  of  heaven;  giiides  all 
the  motions  of  the  heavenly  bodies;  and,  from  the 
highest  heavens,  which  are  the  residence  of  his 
glory,  dispenses  the  influences  of  his  power  and 
goodness  to  this  lower  world. 

2.  Because  of  his  awful  and  terrible  majesty;  He 
sends  out  his  voice,  and  that  a  mighty  voice;  which 
may  refer  either  generally  to  the  thunder,  wliich  is 
called  the  voice  of  the  Lord,  and  is  said  to  be  fioiv- 
erful  and  full  of  majesty ,  (xxix.  3,  4.)  or  in  particu- 
lar to  that  thunder  in  which  God  spake  to  Israel  at 
mount  Sinai. 

3.  Because  of  his  mighty  power;  Ascribe  ye 
strength  unto  God;  {y.  34. )  acknowledge  him  to  be 
a  God  of  such  irresistil)le  power,  that  it  is  folly  to 
contend  with  him,  and  wisdom  to  submit  to  him; 
acknowledge  that  he  has  power  sufficient  both  to 
protect  his  faithful  subjects,  and  to  destroy  his  stub- 
born adversaries;  and  give  him  the  glory  of  all  the 
instances  of  his  omnipotence.  Thine  is  the  kingdom 
and  fio%ver,  and  therefore.  Thine  is  the  glory.  We 
must  acknowledge  his  power,  (1.)  In  the  kingdom 
of  grace.  His  excellency  is  over  Israel;  he  shows 
his  sovereign  care  in  protecting  and  governing  his 
church;  that  is  the  excellency  of  his  power,  which 
is  employed  for  the  good  of  his  people.  (2.)  In  tlie 
kingdom  of  pro\'idence:  His  strength  is  in  the 
clouds,  whence  comes  the  tluuulcr  of  liis  power,  tlie 
small  rain,  and  the  great  rain  of  his  streiigth. 
Though  God  has  his  Btrength  in  the  clouds,  yet  he 
condescends  to  gather  his  Israel  under  the  shadow  of 
liis  wings,  Deut.  xxxiii.  26. 

4.  Because  of  the  glory  of  his  sanctuary,  and  the 
wonders  wrought  there;  (t.  35.)  0  God,  thou  art 
icrnble  out  of  thy  holy  places.   God  is  to  be  admired 


and  adored  with  reverence  and  godly  fear  by  all 
those  that  attend  him  in  his  holy  places,  that  receive 
his  oracles,  that  observe  his  operations  according  to 
them,  and  that  pay  their  homage  to  him.  He  dis- 
plays that  out  ofhis  holy  places,  which  speaks  aloud 
that  he  will  be  sanctified  in  those  that  come  nigh  unto 
him.  Out  of  heaven,  his  holy  place  above,  he  does, 
and  will,  show  himself  a  terrible  God.  Nor  is  any 
attribute  of  God  more  dreadful  to  sinners  than  his 
holiness. 

5.  Because  of  the  grace  bestowed  upon  his  people; 
The  God  of  Israel  is  he  that  gives  strength  and 
poiver  unto  his  people,  which  the  gods  of  the  nations, 
that  were  vanity  and  a  lie,  could  not  give  to  their 
worshippers;  how  should  they  help  them,  when 
they  could  not  help  themselves?  All  Israel's  strength 
against  their  enemies  came  from  God;  they  owned 
they  had  720  might  of  their  own,  2  Chron.  xx.  12, 
And  all  our  sufficiency  for  our  spiritual  work  and 
warfare  is  from  the  grace  of  God.  It  is  through 
Christ  strengthening  us  that  we  can  do  all  things, 
and  not  otherwise;  and  therefore  he  must  have  the 
glory  of  all  we  do,  (cxv.  1.)  and  our  humble  thanks 
for  enabling  us  to  do  it,  and  accepting  the  work  of 
his  own  hands  in  us.  If  it  be  the  God  of  Israel  that 
gives  strength  and  power  unto  his  people,  they 
ought  to  say.  Blessed  be  God.  If  all  he  from  him, 
let  all  be  to  him. 

PSALM  LXIX. 

David  penned  this  psalm,  when  he  was  in  affliction  ;  and 
in  it,  I.  He  complains  of  the  great  distress  and  trouble 
he  was  in,  land  earnestly  beg-s  of  God  to  relieve  and  suc- 
cour him,  V.  1..21.  li.  He  imprecates  the  judgments 
of  God  upon  his  persecutors,  v.  22.  .29.  III.  He  con- 
cludes with  the  voice  of  joy  and  praise,  in  an  assurance 
that  God  would  help  and  succour  him,  and  would  do 
well  for  the  church,  v.  30.  .  36.  Now,  in  this,  David 
was  a  type  of  Christ,  and  divers  passages  in  this  psalm 
are  applied  lo  Christ  in  the  New  Testament,  and  are 
said  to  have  their  accomplishment  in  him,  v.  4,  9,  21  ; 
and  V.  22.  refers  to  the  enemies  of  Christ.  So  that  (like 
the  22d  psalm)  it  begins  with  the  humiliation,  and  ends 
with  the  exaltation,  of  Christ,  one  branch  of  which  was 
the  destruction  of  the  .Jewish  nation  for  persecuting  him, 
which  the  imprecations  here  are  predictions  of  In  sing 
ing  this  psalm,  we  must  have  an  eye  to  the  sufferings  of 
Christ,  and  the  glory  that  followed  ;  not  forgetting  the 
sufferings  of  Christians  too,  and  the  glory  that  shall  fol- 
low them  ;  for  it  may  lead  us  to  think  of  the  ruin  reserv- 
ed for  the  persecutors,  and  the  rest  reserved  for  the  per- 
secuted. 

To  the  chief  musician  7ipon  Shoshajinim.     A  psalm 
of  David. 

1.  CI  AVE  me,  O  God ;  for  the  waters  are 
O  come  in  unto  my  soul.  2,  I  sink  in 
deep  mire,  where  there  is  no  standing:  I 
am  come  into  deep  waters,  where  the  floods 
overflow  me.  3.  I  am  weary  of  my  crying; 
my  throat  is  dried :  mine  eyes  fail  while  I 
wait  for  my  God.  4.  They  that  hate  me 
without  a  cause  are  more  than  tlie  hairs  of 
my  head:  they  that  would  destroy  me, 
beina;  mine  enemies  wrongfully,  are  mighty : 
then  I  restored  that  whicli  I  took  not  away. 
5.  O  God,  thou  knowest  my  foolishness; 
and  my  sins  are  not  hid  from  thee.  G.  Let 
not  them  that  wait  on  thc^e,  O  I-ord  God 
of  hosts,  be  ashamed  for  my  sake ;  lot  not 
those  that  se(>k  thee  be  confoimded  for  my 
sake,  O  God  of  Israel.  7.  Because  for  thy 
sake  I  have  borne  reproach:  shame  hath 
covered  my  face.    8. 1  am  become  »  plran- 


PSALMS,  LXIX. 


39S 


ger  unto  my  brethren,  and  an  alien  unto  my 
mother's  children.  9.  For  the  zeal  of  thy 
house  hath  eaten  me  up  ;  and  the  reproaches 
of  them  that  reproached  thee  are  fallen 
upon  me.  10.  When  I  wept,  and  chastened 
my  soul  with  fasting,  that  was  to  my  re- 
proach. 1 1 .  I  made  sackcloth  also  my  gar- 
ment ;  and  I  became  a  proverb  unto  them. 
12.  They  that  sit  in  the  gate  speak  against 
me ;  and  I  ivas  the  song  of  the  drunkards. 

In  these  verses,  David  complains  of  his  troubles, 
intermixing  with  those  complaints  some  requests  for 
relief. 

I.  His  complaints  are  very  sad,  and  he  pours 
them  out  before  tlie  Lord,  as  one  that  hoped  thus  to 
ease  himself  of  a  burthen  that  lay  very  heavy  upon 
him. 

1.  He  complains  of  the  deep  impressions  that  his 
troubles  made  upon  his  spirit;  {v.  1,  2.)  "Thewa- 
ters  of  affliction,  those  bitter  waters,  are  come  unto 
my  soul;  not  only  threaten  my  life,  but  disquiet  my 
mind;  they  fill  my  head  with  perplexing  cares,  and 
my  heart  with  oppressive  grief;  so  that  I  cannot 
enjoy  God  and  myself  as  I  \ised  to  do. "  We  shall 
bear  up  under  our  troubles,  if  we  can  but  keep  them 
from  our  hearts;  but  wlien  they  put  us  out  of  the 
possession  of  our  own  souls,  our  case  is  bad.  The 
s/iirit  of  a  man  nvill  sustain  his  infirmity;  but  what 
shall  we  do  when  the  spirit  is  wounded?  That  was 
David's  case  here.  His  thoughts  sought  for  some- 
thing to  confide  in,  and  with  which  to  support  his 
hope,  but  he  found  nothing;  he  sunk  in  deep  mire, 
where  there  was  no  standing,  no  firm  footing;  tlie 
considerations  that  used  to  support  and  encourage 
him,  now  failed  him,  or  were  out  of  the  wav,  and  he 
was  ready  to  give  himself  up  for  gone.  He  sought 
for  something  to  comfort  himself  with,  but  found 
himself  in  deep  waters  that  overflowed  him,  over- 
whelmed him.  He  was  like  a  sinking  drowning 
man,  in  such  confusion  and  consternation.  Tliis 
points  at  Christ's  sufferings  in  his  soul,  and  the  in- 
ward agony  he  was  in,  when  he  said,  JVo~v  is  iny 
soul  troubled;  and  My  soul  is  exceeding  sorrowful; 
for  it  was  his  soul  that  he  made  an  offering  for  sin. 
And  it  instructs  us,  wl\en  we  are  in  affliction,  to 
commit  the  keeping  of  our  souls  to  God,  that  we 
may  be  neither  soured  witli  discontent,  nor  sink  into 
despair. 

2.  He  complains  of  the  long  continuance  of  his 
troubles;  {y.  3.)  I  amiveary  of  my  crying.  Though 
he  could  not  keep  his  head  above  water,  yet  he  cried 
to  his  God,  and  the  more  deatli  was  in  his  view,  the 
more  life  was  in  his  prayers;  yet  he  had  not  imme- 
diately an  answer  of  peace  given  in,  no,  nor  so  much 
of  that  support  and  comfort  in  praying,  which  God's 
people  used  to  have;  so  that  he  was  almost  weary 
of  crying,  grew  hoarse,  and  his  tliroat  so  dried,  that 
he  could  cry  no  more.  Nor  had  he  his  wonted 
satisfaction  in  believing,  hoping,  and  expecting  re- 
lief, Mine  eyes  fail  while  J  wait  for  my  God;  he  had 
almost  looked  his  eyes  out,  in  expectation  of  deli- 
verance. Yet  his  pleading  this  with  God,  is  an 
indication  that  he  is  resolved  not  to  give  up  believing 
and  praying.  His  throat  is  dried,  but  his  heart  is 
not;  his  "eyes  fail,  but  his  faith  does  not.  Thus  our 
Lord  Jesus,  on  the  cross,  cried  out.  Why  hast  thou 
forsaken  me?  Yet,  at  the  same  time,  he  kept  hold 
of  his  relation  to  him.  My  God,  my  God. 

3.  He  complains  of  the  malice  and  multitude  of 
his  enemies,  their  injustice  and  crueltv,  and  the 
hardships  they  put  upon  him,  v.  4.  They  hated 
him,  they  would  destroy  him,  for  hatred  aims  at 
the  desti-uction  of  the  person  hated;  but  what  was  his 
iniq;.;ty,  what  was  his  sin,  what  provocation  had  he 


given  them,  that  they  were  so  spiteful  toward  him? 
None  at  all;  "They  hate  me  ivithoiit  cause;  I  never 
did  them  tlie  least  injury,  that  they  should  bear  me 
such  ill-will."  Our  Saviour  applies  this  to  himself, 
(John  XV.  25.)  They  hated  me  without  a  cause.  We 
are  apt  to  use  this,  in  justification  of  our  passion 
against  those  that  hate  us,  that  we  never  gave  them 
cause  to  hate  us.  But  it  is  rather  an  argument  why 
we  should  bear  it  patiently,  because  then  we  suffer 
as  Clirist  did,  and  may  then  expect  that  God  will 
right  us;  "They  are  mine  enemies  wrongfully,  for 
I  have  been  no  enemy  to  them."  In  a  world  where 
unrighteousness  reigns  so  much,  we  must  not  won 
der  if  we  meet  with  those  that  are  our  enemies 
wrongfully.  Let  us  take  care  that  we  never  do 
wrong,  and  then  we  may  the  better  bear  it,  if  we 
receive  wrong.  These  enemies  were  not  to  be 
despised,  but  were  very  formidable,  both  for  their 
number.  They  are  more  than  the  hairs  of  mine  head, 
(Christ's  enemies  were  numerous,  they  that  came 
to  seize  him  were  a  great  multitude;  how  were  they 
increased  that  troubled  him ! )  and  for  their  strength, 
They  are  mighty,  in  authority  and  power.  We  sltp 
weak,  but  our  enemies  are  strong;  for  we  wrestLC 
against  j^rincifialities  and  powers.  Then  I  restored 
that  wh'ch  I  took  not  away.  Applying  this  to  Da- 
vid, (1.)  It  was  what  his  enemies  compelled  him 
to;  they  made  him  suffer  for  that  offence  which  he 
had  never  been  guilty  of.  (2.)  It  was  what  he  con- 
sented to,  that,  if  possible,  he  might  Tjacify  them, 
and  make  them  to  be  at  peace  with  h'm.  He  might 
have  insisted  upon  the  laws  of  justice  and  honour, 
the  former  not  requiring,  and  the  latter  commonly 
thought  to  forbid,  the  restoring  of  that  Avhich  we 
took  not  away,  for  that  is  to  wrong  ourselves  both 
in  our  wealth  and  in  our  reputation.  Yet  the  case 
may  be  such  sometimes,  that  it  may  become  our 
duty.  Blessed  Paul,  though  free  from  all  men,  yet, 
for  the  honour  of  Clirist,  and  the  edification  of  the 
church,  made  himself  a  servant  to  all.  But,  apply- 
ing it  to  Christ,  it  is  an  observable  description  of  the 
satisfaction  which  he  made  to  God  for  our  sin  by  his 
blood ;  Then  he  restored  that  which  he  took  not  away; 
he  underwent  the  punishment  that  was  due  to  us, 
paid  our  debt,  suffered  for  our  offence.  God's  glory, 
in  some  instances  of  it,  was  taken  away  by  the  sir. 
of  man;  man's  lionour,  and  peace,  and  happiness, 
were  taken  away ;  it  was  not  he  tliat  took  them  away, 
and  yet  by  the  mei'it  of  his  death  he  restored  them. 

4.  He  complains  of  the  unkindness  of  his  friends 
and  relations,  and  tliis  is  a  grievance  which  with  an 
inienunus  mind  cuts  as  deep  as  any  other;  (x".  8.) 
"/  am  become  a  stranger  to  my  brethren;  they 
make  themselves  strange  to  me,  and  use  me  as  a 
stranger,  are  shy  of  conversing  •  with  me,  and 
ashamed  to  own  me."  This  was  fulfilled  in  Christ, 
whose  brethren  did  not  believe  on  him,  (John  vii. 
5.)  wlio  came  to  his  own,  and  his  own  received  him 
not,  (John  i.  11.)  and  who  was  forsaken  by  his  dis- 
ciples, whom  he  had  been  free  with  as  his  brethren. 

5.  He  complains  of  the  contempt  that  was  put 
upon  him,  and  the  reproach  with  which  he  was  con- 
tinually loaded.  And  in  this,  especially,  his  com- 
plaint jioints  at  Christ,  who  for  our  sakes  submitted 
to  the  greatest  disgrace,  and  made  himself  of  no 
reputation;  we  having  by  sin  injured  God  in  his 
honour,  Christ  made  him  satisfaction,  not  only  by 
divesting  himself  of  the  honours  due  to  an  incarnate 
Deity,  but  by  submitting  to  the  greatest  dishonours 
tliat  could  be  done  to  any  man.  Two  things  David 
here  takes  notice  of  as  aggi'avations  of  the  indignities 
done  him:  (1.)  Tlie  ground  and  matter  of  the  re- 
proach, XK  10,  11.  They  ridiculed  him  for  that  by 
which  he  both  humbled  himself  and  honoured  Gott. 
When  men  lift  up  themselves  in  pride  and  vain 
glory,  they  are  justly  laughed  at  for  it;  but  David 
chastened  his  soul,  and  clothed  himself  with  sack- 


400 


PS.\LMS,  LXIX. 


cloth,  and,  from  his  abasing  himself,  they  took  occa- 
sion to  trample  upon  him.  When  men  dishonour 
God,  it  is  just  that  it  turn  to  their  dishonour;  but 
when  Da\id,  purely  in  devotion  to  God,  and  to 
testify  his  respect  to  him,  wept,  and  chastened 
his  soul  with  fasting,  and  madt-  sackcloth  his  gar- 
ment, as  humble  penitt-nts  used  to  do;  instead  of 
commending  his  devotion,  and  recommending  it 
as  a  great  cxmiple  of  piety,  they  did  all  they 
could  both  to  discourage  him  in  it,  and  to  prevent 
others  from  followmg  his  good  example,  for  that 
was  his  reproach;  thev  laughed  at  him,  as  a  fool, 
for  mortifying  himself'  thus;  and  even  for  this  he 
became  a'  proverb  to  them;  they  made  him  the 
common  subject  of  their  banter.  We  must  not  think 
it  strange  if  we  be  ill-spoken  of  for  that  which  is 
well  done,  and  in  which  we  have  reason  to  hope 
that  we  are  accepted  of  God.  Our  Lord  Jesus  was 
stoned  for  his  good  works,  (John  x.  32.)  and,  when 
he  cried,  Eli,  Eli,  My  God,  my  God,  was  banter- 
ed, as  if  he  called  for  "Elias.  (2. )  The  persons  that 
reproached  him,  v.  12.  [1.]  Even  the  gi'avest,  and 
the  most  honouraljle,  from  whom  better  was  expect- 
ed; They  that  sit  in  the  gate  speak  against  me,  and 
their  reproaches  pass  for  the  dictates  of  senators, 
and  the  decrees  of  judges,  and  are  credited  accord- 
ingly. [2.  ]  The  meanest,  and  the  most  despicable, 
the  abjects,  (xxxv.  15. )  the  scum  of  the  country, 
the  children  of  fools,  yea,  the  children  of  base  men; 
(Job  XXX.  8. )  and  he  was  the  song  of  the  drunkards, 
they  made  themselves  and  their  companions  merry 
witn  him.  See  the  bad  consequences  of  the  sin  of 
drunkenness;  it  makes  men  des/iisers  of  those  that 
are  good,  2  Tim.  iii.  3.  When  the  king  tuas  made 
sick  nvith  bottles  of  wine,  he  stretched  out  his  hand 
■with  scorners,  Hos.  vii.  5.  The  bench  of  the  diimk- 
ards  is  the  seat  of  the  scornful.  See  what  is  com- 
monly the  lot  of  the  best  of  men;  they  that  are  the 
praise  of  the  wise,  are  the  song  of  fools:  but  it  is 
easy  to  those  that  rightly  judge  of  things,  to  despise 
being  thus  despised. 

II.  His  confessions  of  sin  are  very  serious;  {v.  5.) 
"0  God,  thou  knotvest  7ny  foolishness,  both  \v\vAt  is, 
and  what  is  not;  my  sins  tliat  I  am  guilty  of  are  not 
hid  from  thee,  and"  therefore  thou  knowest  how  in- 
nocent I  am  of  tliose  crimes  which  they  charge 
upon  me. "  Note,  Even  then  when,  as  to  men's  un- 
just accusations,  we  plead  A'ot  guilty,  yet,  before 
God,  we  must  acknowledge  ourselves  to  have  de- 
served all  that  is  brought  upon  us,  and  much  worse. 
This  is  the  genuine  confession  of  a  penitent,  who 
knows  that  he  cannot  prosper  in  covering  his  sin,  and 
that  therefore  it  is  his  wisdom  to  acknowledge  it,  be- 
cause it  is  naked  and  open  before  God.  1.  He 
knows  the  corniption  of  our  nature;  Thou  knotvest 
the  foolishness  that  is  bound  ufi  in  my  heart.  All 
our  sins  take  rise  from  our  foolishness.  2.  He  knows 
the  transgressions  of  our  lives;  they  are  not  hid 
from  him,  no  not  our  heart-sins,  no  not  those  that 
are  committed  most  secretly.  They  are  all  done  in 
his  sight,  and  are  never  cast  behind  his_  back,  till 
thev  are  repented  of  and  ])ardoncd.  Tliis  may  be 
applied  to  Christ,  for  he  knew  no  sin,  yet  he  was 
made  sin  for  us;  and  God  knew  it,  rior  was  it  hid 
from  him,  when  it  pleased  the  Lord  to  bi-uise  him, 
and  put  him  to  grief. 

III.  His  supplications  ai'e  very  earnest.  1.  For 
himself;  {v.  1.)  "Save  me,  O  God,  save  me  from 
sinking,  from  despairing."  Thus  Christ  was  heard 
in  that  he  feared,  for  he  was  saved  from  letting  fall 
his  undertaking,  Heb.  v.  7.  2.  For  his  friends;  (t.  6.) 
Let  not  them  that  wait  on  thee,  O  Lord  God  of  hosts, 
and  that  seek  thee,  O  God  of  Israel,  (under  these  two 
characters  we  ought  to  seek  God,  and  in  seeking 
him  to  wait  on  him,  as  the  God  of  hosts,  who  lias 
all  power  to  help,  and  as  the  God  of  Israel  in  cove- 
nant with  his  people,  whom  therefore  he  is  engaged 


in  honour  and  truth  to  help,)  let  not  them  be  ashamed 
and  confounded  for  my  sake.  This  intimates  his  fear, 
that,  if  God  did  not  appear  for  him,  it  would  be  a 
discouragement  to  all  other  good  people,  and  would 
give  their  enemies  occasion  to  triumph  over  them; 
it  intimates  too  his  earnest  desire,  that,  whatever 
became  of  him,  all  that  seek  God,  and  wait  upon 
him,  might  be  kept  in  heart,  and  in  countenance, 
and  might  neither  be  discouraged  in  themselves,  nor 
exposed  to  contemiit  from  others.  If  Jesus  Christ 
had  not  been  owned  and  accepted  of  his  Father  in 
his  sufferings,  all  that  seek  Cicd,  and  wait  for  him, 
had  been  ashamed  and  confounded;  l^ut  they  have 
confidence  towai'ds  God,  and  in  his  name  come 
boldly  to  the  throne  of  grace. 

IV.  His  plea  is  very  powerful,  v.  7,  9.  Reproach 
was  one  of  tlie  gi'eatest  of  his  burthens;  "  Lord,  roll 
away  the  reproach,  and  plead  my  cause,  f(,r,  1.  It  is 
for  thee  that  I  am  reproached,  for  serving  thee 
and  tnisting  in  thee;  lor  thy  sake  I  have  borne 
re/iroach."  Those  that  are  evil  spoken  of  for  well- 
doing, may  with  an  humble  confidence  leave  it  to 
God  to  bring  forth  their  righteousness  as  the  light. 
2.  "  It  is  W//A  thee  that  I  am  reproached;  The  zeal 
of  thiiie  house  has  eaten  me  uji,  has  made  me  forget 
myself,  and  do  that  which  they  wickedly  tuni  to  my 
reproach.  They  that  hate  thee  and  thy  b.ouse,  for 
that  reason  hate  me,  because  they  know  how  zea- 
lously affected  I  am  to  it.  That  is  it  that  has  made 
them  ready  to  eat  me  up,  and  has  eaten  up  all  the 
love  and  respect  I  had  among  them. "  They  that 
blasphemed  God,  and  spoke  ill  of  his  word  and 
ways,  did  therefore  reproach  David,  for  believing  in 
his  word,  and  walking  in  his  ways.  Or  it  may  be 
considered  as  an  instance  of  David's  zeal  for  God's 
house,  that  he  resented  all  the  indignities  done  to 
God's  name,  as  if  they  had  been  done  to  his  own 
name.  He  laid  to  heart  all  the  dishonour  done  to 
God,  and  the  contempt  cast  upon  religion;  these  he 
laid  nearer  to  his  heart  than  any  outward  troubles 
of  his  own.  And  therefore  he  had  reason  to  hope 
God  would  interest  himself  in  the  reproaches  cast 
upon  him,  because  he  had  always  interested  him- 
self in  the  reproaches  cast  upon  God.  Both  the 
parts  of  this  verse  are  applied  to  Christ;  (1. )  It  was 
an  instance  of  his  love  to  his  Father,  that  the  zeal 
of  his  house  did  eT.>en  eat  hiin  up,  when  he  whipped 
the  buyers  and  sellers  out  of  the  temple,  which  re- 
minded his  disciples  of  this  text,  John  ii.  17.  (2.J 
It  was  an  instance  of  his  self-denial,  and  that  he 
pleased  not  himself,  that  the  reproaches  of  them 
that  reproached  God  fell  upon  him,  (Rc^m.  xv,  3.) 
and  therein  he  set  us  an  example. 

1 3.  But  as  for  me,  my  prayei-  is  unto  thee, 
O  Lord,  in  an  acceptable  time :  O  God,  in 
the  multitude  of  thy  mercy  hear  me  :  in  the 
tnith  of  thy  salvation.  14.  Deliver  me  out 
of  the  mire,  and  let  me  not  sink :  let  me  be 
delivered  from  them  that  hate  ine,  and  out 
of  the  deep  waters.  15.  Let  not  the  water- 
flood  overflow  me,  neither  let  the  deep  swal- 
low me  up,  and  let  not  the  pit  shut  her  mouth 
upon  me.  16.  Hear  me,  O  liORn;  for  thy 
loving-kindness  ?>  good :  turn  unto  me  accor- 
ding to  the  multitude  of  thy  tender  mercies. 
1 7.  And  hide  not  thy  face  from  thy  sen'ant; 
for  I  am  in  trouble :  hear  me  speedily.  1 8. 
Draw  nigh  unto  my  soul,  and  redeem  it: 
deliver  me,  because  of  mine  enemies.  19. 
Thou  hast  known  my  rcjiroach,  and  my 
shame,  and  my  dishonour :  mine  adversaries 


PSALMS,  LXIX. 


401 


are  all  before  thee.  20.  Reproach  hath 
broken  my  heart,  and  I  am  full  of  heavi- 
ness •  and  I  looked  for  some  to  take  pity, 
but  there  ivas  none  ;  and  for  comforters,  but 
r  found  none.  21.  They  gave  me  also  gall 
for  my  meat;  and  in  my  thirst  they  gave  me 
vinegar  to  drink. 

David  had  been  speaking  before  of  the  spiteful 
reproaches  which  his  enemies  cast  upon  him;  But 
as  for  me,  my  jirayer  is  u?ito  thee.  They  spoke  ill 
of  him  for  his  fasting  and  praying,  and  for  that  he 
was  made  the  song  of  the  dmnkards;  but,  notwith- 
standing that,  he  resolves  to  continue  praying.  Note, 
Though  we  may  he  jeered  for  well-doing,  we  must 
never  be  jeered  out  of  it.  Those  can  bear  but  little 
for  God,  and  their  confessing  of  his  name  Ijefore  men, 
that  cannot  bear  a  scoff  and  a  hard  word,  rather 
than  quit  their  duty.  David's  enemies  were  very 
abusive  to  him,  but  this  was  his  comfort,  that  he  had 
a  God  to  go  to,  with  whom  he  would  lodge  his  cause. 
"  They  think  to  carry  their  cause  by  insolence  and 
calumny;  but  I  use  other  methods,  whatever  they 
do,  .^s  for  me,  iny  jirayer  is  unto  thee,  0  J^ord.  ' 
And  it  was  in  an  acceptable  time;  not  the  less  accep- 
table for  being  a  time  of  affliction.  God  will  not 
drive  us  from  him,  though  it  is  need  that  drives  us 
to  him;  nay,  it  is  the  more  acceptable,  because  the 
misery  ;uid  distress  of  God's  people  make  them  so 
much  tlie  more  the  olijects  of  his  pity:  it  is  seasona- 
ble for  him  to  help  them,  when  all  other  helps  fail, 
and  they  are  undone,  and  feel  that  they  are,  if  he 
do  not  lielp  them.  We  find  this  expression  used 
concerning  Christ,  (Isa.  xlix.  8.)  In  an  acceptable 
time  have  I  heard  thee.     Now  observe, 

I.  What  his  requests  are.  1.  That  he  might 
have  a  gracious  audience  given  to  his  complaints, 
the  cry  of  his  affliction,  and  the  desire  of  his  heart. 
Hear  me;  [y.  13.)  and  again,  Hear  me,  O  Lord; 
{y.  16.)  Hear  me  sfieedily;  {t.k  17.)  not  only  hear 
what  I  say,  but  grant  what  I  ask.  Clirist  knew  that 
the  Father  heard  him  always,  John  xi.  42.  2.  That 
he  might  be  rescued  out  of  his  troubles;  might  be 
saved  from  sinking  under  the  load  of  grief;  {Deliver 
?ne  out  of  the  inire;  let  me  not  stick  in  it,  (so  some,) 
but  help  me  out,  and  set  my  feet  on  a  rocky  xl.  2.) 
might  be  sa\'ed  From  his  enemies,  that  they  might 
not  swallow  him  up,  nor  have  their  will  against  liim; 
"  Z,et  me  be  delivered  fro7n  them  that  hate  me,  as  a 
lamb  from  the  paw  of  the  lion,  v.  14.  Tliough  I 
am  come  into  deep  waters,  {y.  2.)  where  I  am  ready 
to  conclude  that  the  floods  will  overflow  me,  yet  let 
my  fears  lie  prevented,  and  silenced;  let  not  the 
watei'-flood,  though  it  flow  upon  me,  overflow  me, 
V.  15.  Let  me  not  fall  into  the  gulf  of  despair,  let 
not  that  deep  swallow  me  vip,  let  not  that  pit  shut 
her  mouth  upon  me,  for  then  I  am  luidone. "  He 
gave  himself  for  lost,  in  the  beginning  of  the  psalm, 
yet  now  he  has  his  head  above  water,  and  is  not  so 
weary  of  crying  as  he  thought  himself.  3.  That  God 
would  turn  to  him,  {y.  16,)  that  he  would  smile 
upon  him,  and  not  hide  his  face  fi-om  him,  v.  17. 
The  tokens,  of  God's  favom-  to  us,  and  the  light  of 
his  countenance  shining  upon  us,  are  enough  to  keep 
our  spirits  from  sinking  in  deepest  mire  of  outward 
troubles,  nor  need  we  desire  any  mt)re  to  make  us 
safe  and  easy,  v.  18.  "Draw  nigh  to  my  soul,  to 
manifest  thyself  to  it,  and  that  shall  redeem  it. " 

II.  Wl\at  his  pleas  are,  to  enforce  these  petitions.. 
1.  He  pleads  God's  mercy  and  ti-uth;  (y.  13.)  In 

the  multitude  of  thy  mercy  hear  me.  There  is  a 
mercy  in  God,  a  multitude  of  mercies,  all  kinds  of 
mercy,  inexhavistible  mercy,  mercy  enough  for  all, 
enough  for  each;  and  hence  we  must  take  our 
encouragement  in  praying.     The  ti'uth  also  of  his 

Vol.  hi. — 3E 


sahation,  the  trath  of  all  those  promises  of  salva- 
tion wiiich  lie  has  made  to  those  that  tinist  in  him,  is 
a  further  encouragemerit.  He  repeats  his  argument 
taken  from  the  mercy  of  God;  "Hear  7/ze,  for  thy 
loving-kindness  is  good;  it  is  so  in  itself,  it  is  rich, 
and  plentiful,  and  abundant,  it  is  so  in  the  account  of 
all  the  saints,  it  is  \-ery  precious  to  them,  it  is  their 
life,  their  joy,  their  all;  Oh,  let  me  have  the  benefit 
of  it!  Turn  to  me,  according  to  the  multitude  of 
thy  tender  mercies,"  v.  16.  See  how  highly  he 
speaks  of  the  goodness  of  God;  in  him  tliere  are 
mercies,  tender  mercies,  and  a  multitude  of  them. 
If  we  think  well  of  God,  and  continue  to  do  so, 
under  tlie  greatest  liardships,  we  need  not  fear  but 
God  will  do  well  for  us;  for  he  takes  pleasure  iri 
those  that  hope  i?i  his  viercy,  cxlvii.  11. 

2.  He  pleads  his  own  distress  and  affliction;  "Hide 
not  thy  face  from  me, /or  /  atn  in  trouble,  {v.  17.) 
and  thcrefoi-e  need  th)^  favour;  tlierefore  it  will  come 
seasonably;  and  therefore  I  shall  know  how  to  value 
it."  He  pleads  particularly  the  reproach  he  was 
under,  and  the  indignities  that  were  done  him; 
{v,  19.)  Thou  hast  known  my  reproach,  my  shame, 
and  my  dishonour.  See  wliat  a  stress  is  laid  upon 
this:  for,  in  the  suffenngs  of  Christ  for  us,  perhaps 
nothing  contributed  more  to  the  satisfaction  he  made 
for  sin,  which  had  been  so  injurious  to  God  in  his 
honour,  than  tlie  reproach,  and  shame,  and  dis- 
honour, he  underwent;  which  God  took  notice  of, 
and  accepted,  as  more  than  an  equivalent  fcr  the 
e\erlasting  shame  and  contempt  which  our  sins  had 
desen^d,  who  therefore  must  l)y  repentance  take 
shame  to  oursehes,  and  bear  the  reproach  of  cm- 
youth.  And  if  at  any  time  we  be  called  out  to  sufter 
reproach,  and  shame,  and  dishoncur,  for  his  sake, 
tliis  may  be  our  comfort,  that  he  knows  it,  ind  as  he 
is  before-hand  with  us,  so  lie  will  not  be  l^ehuid-hand 
with  us.  The  psalmist  speaks  the  language  of  ai", 
ingenuous  nature,  when  he  says,  {v.  20. )  Reproach 
has  broken  my  heart,  I  am  full  of  heaviness;  for  it 
beai's  liard  upon  one  that  knows  the  worth  of  a  good 
name,  to  be  oppressed  with  a  bad  one;  but,  when 
we  consider  what  an  honour  it  is  to  be  dishonoured 
for  God,  and  what  a  favour  to  be  counted  worthy  to 
suffer  shame  for  his  name,  (as  they  deemed  it.  Acts 
V.  41.)  we  shall  see  there  is  no  reason  at  all  why  it 
shoulcl  sit  so  hea\-y,  or  be  any  heart-breaking  to  us. 

3.  He  pleads  tlie  insolence  and  cruelty  of  his  ene- 
mies; {v.  18.)  Deliver  me  deeause  of  mine  enemies, 
because  they  were  such  as  he  had  before  described 
them;  {y,  4. )  "Mine  adversaries  are  all  before  thee, 
(y.  19.)  thou  knowest  what  sort  of  men  they  are, 
what  danger  I  am  in  from  them,  what  enemies  they 
are  to  thee,  and  how  much  thou  art  reflected  upon 
in  what  they  do  and  design  against  me.  *■  One  instance 
of  their  barbarity  is  given,  {v.  21.)  They  gave  me 
gall  for  my  m-ecit,  (the  word  signifies  a  bitter  herb, 
and  is  often  joined  with  wormwood,)  cna?m  my  thirst 
they  gave  me  vinegar  to  drink.  This  was  literally 
fulfilled  in  Christ,  and  did  so  directly  point  to  him', 
that  he  would  not  say  It  is  finished,  till  this  was  ful 
filled;;  and,  in  order  that  his  enemies  might  havt. 
occasion  to  fulfil  it,  he  said^  I  thirst,  John  xix.  28,  29. 
Some  tliink  that  the  hyssop  which  they  put  to  his 
mouth,  with  vinegar,  was  the  bitter  herb' which  they 
gave  him  with  the  vinegar  for  his  meat.  See  how 
pai-ticularly  the  sufferings  of  Christ  were  foretold, 
which  proves  the  scripture  to  be  the  word  c^f  Cicd ; 
and  how  exactly  the  predictions  wei-e  fulfilled  in 
Jesus  Christ,  which  proves  him  to  be  the  ti-ue 
Messiah.  This  is  he  that  should  come,  and  wt-  are 
to  look  for  no  other. 

4.  He  pleads  the  unkindncss  of  his  friend:-,  and 
his  disappohitment  in  them ;  (v.  20. )  /  looked  for 
some  to  take  pity,  but  there  ivas  none;  thev  all  f 'ikd 
him,  like  the  brooks  in  summer.  This  was  fulfilled 
in  Christ,  for  in  his  sufferings  all  his  disciples  forscok 


40;2 


PSALMS,  LXIX. 


him  and  fled.  We  cannot  expect  too  little  from 
men,  miserable  comforters  are  they  all;  nor  can  we 
expect  too  nmch  from  God,  for  he  is  the  Father  of 
mercy,  and  the  God  of  all  comfort  and  consolation. 

22.  Let  their  table  become  a  snare  be- 
fore them ;  and  that  jvhicli  should  have  been 
for  their  welfare,  let  it  become  a  trap.  23. 
Let  their  eyes  be  darkened,  that  they  see 
not;  and  make  their  loins  continually  to 
shake.  24.  Pour  out  thine  indignation  upon 
them,  and  let  thy  wrathful  anger  take  hold 
of  them.  25.  Let  their  habitation  be  deso- 
late ;  and  let  none  dwell  in  their  tents.  26. 
For  they  persecute  him  whom  thou  hast 
smitten  ;  and  they  talk  to  the  grief  of  those 
whom  thou  hast  wounded.  27.  Add  iniquity 
unto  their  iniquity  ;  and  let  them  not  come 
into  thy  righteousness.  28.  Let  them  be 
blotted  out  of  the  book  of  the  living,  and 
not  be  written  with  the  righteous.  29.  But 
I  am  poor  and  sorrowful :  let  thy  salvation, 
J  God,  set  me  up  on  high. 

These  imprecations  are  not  David's  praj'ers  against 
his  enemies,  but  prophecies  of  the  destruction  of 
Christ's  persecutors,  especially  the  Jewish  nation, 
which  our  Lord  himself  foretold  with  tears,  and 
which  Avas  accomplished  about  forty  years  after  the 
death  of  Christ.  The  two  first  verses  of  this  para- 
graph are  expressly  applied  to  the  judgments  ot  God 
upon  the  unbelieving  Jews  by  the  apostle,  (Rom. 
xi.  9,  10.)  and  therefore  the  whole  must  look  that 
way.  The  rejection  of  the  Jews  for  rejecting  Christ, 
as  it  was  a  signal  instance  of  God's  justice,  and  an 
earnest  of  the  vengeance  which  God  will  at  last  take 
on  all  that  are  obstinate  in  their  infidelity,  so  it  was, 
and  continues  to  be,  a  convincing  pi-oof  of  the  tnath 
of  the  Christian  religion;  one  great  objection  against 
it,  at  first,  was,  that  it  set  aside  the  ceremonial  law; 
but  its  doing  so  was  effectually  justified,  and  that 
objection  removed,  when  God  so  remarkably  set  it 
aside  by  the  utter  dcstniction  of  tlie  temple,  and  the 
sinking  of  those,  with  tlie  Mosaic  economy,  that  ob- 
stinately adhered  to  it,  in  opposition  to  the  gospel  of 
Clirist. 

Let  us  observe  here, 

I.  What  the  judgments  are  which  should  come 
upon  the  ci-ucifiei's  of  Christ;  not  upon  all  of  them, 
for  there  were  those  who  had  a  hand  in  his  death, 
and  yet  repented,  and  famd  mercy,  (Acts  ii.  23. — iii. 
14,  15. )  but  upon  those  of  them  and  their  successors, 
(vhojustificd  itby  an  obstinate  infidelity,  and  rejection 
of  Ills  gospel,  and  by  an  inveterate  enmity  to  his  dis- 
ciples and  followers.  See  1  Thess.  ii.  15,  16.  It  is 
here  foretold, 

1.  That  their  sacrifices  and  offerings  should  be 
mischief  and  prejudice  to  them;  it'.  22.)  Let  their 
table  become  a  snare.  The  altar  of  the  Lord,  which 
is  called  his  table  and  theirs,  because,  in  feasting 
upr^n  the  sacrifices,  they  were  partakers  of  the  altar: 
this  should  have  been  for  their  welfare  or  peace,  for 
they  were  peace-ofFcrings,  but  it  became  a  snare 
and  a  trap  to  them,  for  by  their  affection  and  adhe- 
rence to  the  altar  they  were  held  fast  in  their  iiifi- 
delitv,  and  hardened  in  their  prejudices  against 
Christ,  that  Altar  which  they  had  no  right  to  eat  of 
v/ho  continued  to  serve  the  tabeniacle,  Heb.  xiii.  10. 

Or,  it  may  lie  understood  of  their  common  crea- 
ture-comforts, even  their  necessary  food;  they  h  id 
triven  Christ  gall  and  vinegar,  and  therefore  justly 
shall  their  meat  and  drink  be  made  gall  and  vinegar 
to  them.  When  the  supports  of  life  and  delights  of 


sense,  througli  the  coiTupticn  of  cur  nature,  become 
an  occasion  of  sin  t  j  us,  and  are  made  the  food  and 
fuel  of  uur  sensuality,  then  (,ur  table  is  a  snare, 
which  is  a  gocd  reason  why  wc  should  never  feed 
ourselves  without  fear,  Jude'l2. 

2.  That  tliey  should  never  have  the  comfort 
either  of  that  kiiowledge,  or  cf  that  peace,  which 
believers  are  blessed  with  in  the  grs-pel  cf  Christ, 
y.  23.  That  tliey  shcukl  be  given  up,  (1.)  To  a 
judicial  blindness';  Let  their  eyes  be  darkened,  that 
they  see  not  the  glor}'  cf  God  ui  the  face  cf  Christ. 
Their  sin  was,  that  they  vjoiUd  net  see,  but  shut 
their  eyes  against  the  light,  loving  darkness  rather} 
their  punishment  was,  that  they  should  not  see,  but 
be  given  up  to  their  own  hearts'  lusts,  which  were 
hardening,  and  the  god  of  this  world  should  be  per- 
mitted to  blind  their  minds,  2  Cor.  iv.  4.  This  was 
foretold  concerning  them,  (Isa.  vi.  10.)  and  Christ 
ratified  it,  Matth.  xiii.  14,  15.  John  xii.  40.  (2.)  To 
a  judicial  terror.  There  is  a  gracious  teiTor,  which 
opens  the  way  to  comfort,  such  as  that  of  Paul, 
(Acts  ix.  6.)  he  trembled  and  was  astonished;  but 
this  is  a  terror  that  shall  never  end  in  peace,  but 
shall  make  their  loins  continually  to  shake,  through 
horror  of  conscience,  as  Belshazzar,  when  the  joints 
of  his  loins  were  loosed.  Let  them  be  driven  to  de- 
spair, and  filled  with  constant  confusion.  This  was 
fulfilled  in  the  desperate  counsels  of  the  Jews,  when 
the  Romans  came  upon  them. 

3.  That  they  should  fall  and  lie  under  God's  anger 
and  fiery  indignation;  {xk  24.)  Pour  out  thine  in- 
dignation ufion  them.  Note,  Those  who  reject 
God's  great  salvation  proffered  to  them,  may  justly 
fear  that  his  indignation  will  be  poured  out  upon 
them;  for  they  that  submit  not  to  the  Son  cf  his 
love,  will  certainly  be  made  the  generatic:n  cf  his 
wrath.  It  is  the  doom  passed  on  those  who  believe 
not  in  Christ,  that  the  ivrath  of  God  abideth  on 
them,  (John  iii.  36.)  it  takes  hold  of  them,  and  will 
never  let  them  go.  Salvation  itself  will  not  save 
those  thht  are  not  willing  to  be  ruled  by  it.  Behold 
the  goodness  and  severity  of  God! 

4.  That  their  place  and  nation  should  be  utterly 
taken  away,  the  verj'  thing  they  were  afraid  of,  and 
to  prevent  which,  as  they  pretended,  they  perse- 
cuted Christ;  John  xi.  48. '(r.  25.)  Let  their  habita- 
tion be  desolate,  which  was  fulfilled  when  their 
countrv  was  laid  waste  bv  the  Romans,  and  Zio?h, 
for  their  sakes,  '!vas  ploughed  as  afield,  Mic.  iii.  12. 
The  temple  was  the  house  which  they  wei'e  in  a 
particular  manner  proud  of,  but  this  was  left  unto 
them  desolate,  Matth.  xxiii.  38.  Yet  that  is  not  all, 
it  ought  to  be  some  satisfaction  to  us,  if  we  be  cut 
off  from  the  enjoyment  of  our  possessions,  that 
others  will  have  the  benefit  of  them  when  we  are 
dislodged;  but  is  here  added.  Let  none  dwell  in 
their  tents,  which  was  remarkably  fulfilled  in  Judah 
and  Jenisalem,  for,  after  the  destruction  of  the 
Jews,  it  was  long  ere  the  countiy  was  inhabited  to 
any  puipose.  But  this  is  applied  particularly  to 
Judas,  by  St.  Peter,  Acts  i.  20.  For  he  bcing/c/o  de 
se — a  suicide,  we  may  suppose  his  estate  was  confis- 
cated, so  that  ///*  habitation  was  desolate,  and  no 
man  of  his  own  kindred  dwelt  therein. 

5.  That  their  way  to  niin  should  be  down-hill,  and 
nothing  should  stoj)  them,  nor  intei-pose  to  prevent 
it;  (v.  27.)  "  Lord,  leave  them  to  themselves,  to  add 
iniquity  to  iniquity. "  Tliose  that  are  bad,  if  they  be 
given  up  to  their  own  hearts'  lusts,  will  certainly  be 
worse;  they  will  add  sin  to  sin,  nay,  they  will  add 
rebellion  to  their  sin,  Jo))  xxxiv.  37.  It  is  said  of  the 
Jews,  that  they  filled  u/i  their  sin  ahvaijs,  1  Thess. 
ii.  16.  Md  the  punishment  of  iniquity  to  their  ini- 
(/ttitv,  so  some  read  it,  for  the  same  word  signifies 
both  sin  and  punishment,  so  close  is  their  connexion. 
If  men  will  sin,  God  will  reckon  for  it.  But  those 
that  have  multiplied  to  sin,  may  yet  find  raercv,  for 


PSALMS,  LXIX. 


40:5 


God  multiplies  to  pardon,  through  the  vighteousness 
of  the  Med.utor;  and  tlie"ef<M-e,  that  they  might  be 
precluded  from  ;dl  hopes  of  mercy,  he  adds,  Let 
them  not  come  into  thy  righteousiiess,  to  receive  the 
benefit  of  the  righteousness  of  God,  which  is  by 
i'aith  in  a  Mediator,  Phil.  iii.  9.  Not  that  God  shuts 
out  any  from  tliat  righteousness,  for  the  gospel  ex- 
cludes none  that  do  not  by  tlieir  unbelief  exclude 
themselves;  but  let  them  be  left  to  take  their  own 
course,  and  they  will  never  come  into  this  govern- 
ment; for,  being  igTiorant  of  the  demands  ot  God's 
righteousness,  and  going  about  to  establislithe  merit 
of  their  own,  they  have  not  submitted  themselves  to 
the  righteousness  of  God,  Rom.  x.  3.  And  those 
that  are  so  proud  and  self-willed,  that  they  will  not 
come  into  God's  righteousness,  shall  have  their 
doom  accordingly;  themselves  have  decided  it,  they 
shall  not  come  into  his  righteozisness.  Let  them  not 
expect  any  benefit  by  it,  that  are  not  willing  and 
glad  to  be  beholden  to  it. 

6.  That  they  should  be  cut  off  from  all  hopes  of 
happiness;  {v.  28.)  Let  them  be  blotted  out  of  the 
book  of  the  living;  let  them  not  be  suffered  to  live 
any  longer,  who,  the  longer  they  live,  the  mere  mis- 
chief they  do.  Multitudes  of  the  unbelieving  Jews 
fell  by  sword  and  famine,  and  ncne  of  those  who 
had  embraced  the  Christian  faith  perished  among 
them;  the  nation,  as  a  nation,  was  blotted  out,  and 
became  not  a  people.  Many  understand  it  of  their 
rejection  from  God's  covenant,  and  all  the  privi- 
leges of  it;  that  is  the  hook  of  the  living;  "  Let 
the  commonwealtli  of  Israel  itself,  Israel  according 
to  the  flesh,  now  l)ecome  alienated  from  that  cove- 
nant of  promise,  which  hitherto  it  has  had  the  mo- 
nopoly of.  Let  it  appear  that  they  were  never 
written  in  the  Lamlj's  book  of  life,  but  reprobate 
silver  let  me?i  call  them,  because  the  Lord  has  re- 
jected them.  Let  them  not  be  written  with  the 
righteous;  let  them  not  have  a  place  in  the  congre- 
gation of  the  saints,  when  they  shall  all  be  gathered 
in  the  general  assembly  of  those  whose  names  are 
"written  in  heaven,"  i.  5. 

II.  Wliat  the  sin  is,  for  which  these  dreadful 
judgments  sh'.uld  be  brought  upon  them;  {v.  26.) 

They  fiersecute  him  tuhom  thou  hast  s?nitten,  and 
talk  to  the  grief  of  thy  wounded.  1.  Christ  was 
he  whom  God  had  smitten,  for  it  pleased  the  Lord 
to  bruise  him,  and  he  was  esteemed  stricken,  sm't- 
ten  of  God.  and  afflicted,  and  therefore  men  hid 
their  faces  from  him,  Isa.  liii.  3,  4,  10.  They  perse- 
cuted him  witli  a  rage  reaching  up  to  heaven,  they 
cried.  Crucify  him,  cruc'fy  him.  Compare  that  of 
St.  Peter  with  this;  (Acts  ii.  23.)  though  he  was  de- 
livered by  the  counsel  and  foreknowledge  of  God, 
it  was  with  w'cked  hands  that  they  crucified  and 
slew  him.  Thev  talked  to  the  ginef  of  the  Lord 
Jesus  when  he  was  upon  the  cross,  saying,  He  trust- 
ed in  God,  let  him  deliver  him,  than  which  nothing- 
could  be  said  moi-e  grieving.  2.  The  suffering  saints 
were  God's  wounded,  wounded  in  h.is  cause,  and  for 
his  sake,  and  them  they  persecuted,  and  talked  to 
their  grief.  For  these  things  wrath  came  ufion 
them  to  the  uttermost,  1  Thess.  ii.  16.  and  see 
Matth.  xxiii.  34,  &c.  This  may  be  understood  more 
generally,  and  it  teaches  us  that  nothing  is  more 
provoking  to  God  than  to  insult  over  those  whom 
he  hap  smitten,  and  to  add  affliction  to  the  afflicted, 
upon  which  it  justly  follows  here;  Md  iniquity  to 
iniquity;  see  Zech.  i.  15.  Those  that  are  of  a 
wounded  spirit,  under  trouble  and  fear  about  their 
spiritual  state,  ought  to  be  very  tenderly  dealt  with, 
a^d  care  must  be  taken  not  to  talk  to  their  grief 
and  not  to  make  the  heart  of  the  righteous  sad. 

III.  What  the  psalmist  thinks  of  himself  in  the 
niidstof  all;  (t'.  29.)  "But  I  am  poor  and  sorrow- 
ful, that  is  the  worst  of  my  case,  under  outward 
afflictions,  yet  written  among  the  righteous,  and  not , 


under  God's  indignation  as  they  are."  It  is  better 
to  be  poor  and  sorrowful,  with  the  blessing  of  God, 
than  rich  and  jovial,  and  under  his  curse.  For  they 
who  come  into  God's  righteousness  shall  soon  see  ;.ii 
end  of  tlieir  poverty  and  sorrow,  and  his  salvation  shall 
set  them  up  on  high,  which  is  the  thing  that  David 
here  pi'ays  for,  Isa.  Ixi.  10.  This  may  be  applied  to 
Christ.  He  was,  in  his  humiliation,  poor  and  sor- 
rowful, a  man  of  sorrows,  and  that  had  not  where 
to  lay  his  head;  but  God  highly  exalted  him,  the 
salvation  wrought  for  him,  the  salvation  wrought 
by  \\\m,set  him  uji  on  high,  far  above  all  firinci- 
fialities  and  powers. 

30.  I  will  praise  the  name  of  God  with  a 
song,  and  will  magnify  him  with  thanks- 
giving. 31.  This  also  shall  please  the  Lord 
better  than  an  ox  or  bullock  that  hath  horns 
and  hoofs.  32.  The  humble  shall  sec  this., 
and  be  glad  :  and  your  heart  shall  live  that 
seek  God.  33.  For  the  Lord  heareth  the 
poor,  and  despiseth  not  his  prisoners.  34. 
Let  the  heaven  and  earth  praise  him,  the 
seas,  and  eveiy  thing  that  moveth  therein  : 
35.  For  God  will  save  Sion,  and  will  build 
the  cities  of  Judah;  that  they  may  dwell 
there,  and  have  it  in  possession.  36.  The 
seed  also  of  his  servants  shall  inherit  it;  and 
they  that  love  his  name  shall  dwell  therein. 

The  psalmist  here,  both  as  a  type  of  Christ,  and 
as  an  example  to  Christians,  concludes  a  psalm 
with  holy  joy  and  praise,  which  he  began  with  com- 
plaints and  remonstrances  of  his  griefs. 

1.  He  resolves  to  praise  God  himself,  not  doubt- 
ing but  that  therein  he  should  be  accepted  of  him; 
{y.  30,  31.)  "/  will  praise  the  name  of  God,  not 
only  with  my  heart,  but  with  my  song,  and  magnify 
him  with  thanksgiving;"  for  he  is  pleased  to  reckon 
himself  magnified  by  the  thankful  praises  of  his 
people.  It  is  intimated  that  all  Christians  ought  to 
glorify  God  witli  their  praises,  in  psalms,  a7id 
hymns,  and  spiritual  songs.  And  this  shall  please 
the  Lord,  through  Christ,  the  Mediator  of  our 
praises  as  well  as  of  our  prayers,  better  than  the 
most  \alual3le  of  the  legal  sacrifices,  {y.  31.)  an  ox 
or  bullock.  This  is  a  plain  intimation,  that,  in  the 
days  of  the  Messiah,  tin  end  should  be  put,  not  only 
to  the  sacrifices  of  atonement,  but  to  those  of  praise 
and  acknowledgment,  which  were  instituted  by  the 
ceremonial  law;  instead  of  them,  spiritual  sacrifices 
of  praise  and  thanksgiving  are  accepted;  the  calves 
rf  our  lips,  not  tlie  calves  of  the  stall,  Heb.  xiii.  15. 
It  is  a  great  comfort  to  us,  that  humlale  and  thank- 
ful praises  are  more  pleasing  to  God  than  the  most 
costly  pompous  sacrifices  are,  or  ever  were. 

2.  He  encourages  other  good  people  to  rejoice  in 
God,  and  continue  seeking  him;  {v.  32,  33.)  The 
humble  shall  see  this,  and  be  glad.  They  shall  ob- 
serve, to  their  comfort,  (1.)  The  experiences  of  the 
saints.  They  shall  see  how  ready  God  is  to  hear 
the  poor,  when  they  cry  to  him,  and  to  give  them 
that  which  they  call  upon  him  for;  how  far  he  is 
from  despising  his  prisoners,  though  men  despise 
them ;  he  favours  them  with  his  gracious  visits,  and 
will  find  a  time  to  enlarge  them.  The  htnnble  shall 
see  this,  and  be  glad,  not  only  because,  when  one 
member  is  lionoured,  all  the  members  rejoice  witli 
it,  but  Ijecause  it  is  an  encouragement  to  them,  in 
their  straits  and  difficulties,  to  trust  in  God.  It  shall 
revive  the  hearts  of  those  who  seek  God,  to  see 
more  seals  and  subscriptions  to  this  truth,  that  Ja 
cob's  God  never  said  to  Jacob's  seed.  Seek  ye  me,  in 
vain.     (2.)   The  exaltation  of  the  Savicur,  fni  i.f 


i:a 


PSALMS,  LXX. 


l.'ni  the  psalmist  had  been  speaking,  and  of  himself 
its  a  type  of  him.  When  his  sorrows  are  over,  and 
lie  enters  into  the  joy  that  was  set  before  him,  when 
lie  is  heard,  and  discharged  from  his  imprisonment 
in  the  grave,  the  humble  shall  look  upon  it  and  be 
ghid,  and  they  that  seek  God  through  Christ,  shall 
live  and  be  comforted;  concluding,  that,  if  they  suf- 
f  jr  with  him,  they  shall  also  reign  with  him. 

3.  He  calls  upon  all  the  creatures  to  praise  God; 
the  heaven,  and  earth,  and  sea,  and  the  inhabitants 
cf  each,  v.  34.  Heaven  and  earth,  and  the  hosts 
of  both,  were  made  b)-  him,  and  therefore  let  hea- 
ven and  earth  praise  him.  Angels  in  heaven,  and 
s.iints  on  eartli,  may  each  of  them  in  their  respec- 
tive habitations  furnish  themselves  with  matter 
enough  for  constant  praise.  Let  the  fishes  of  the 
sea,  tliough  mute  to  a  proverb,  praise  the  Lord,  for 
the  sea  is  his,  and  he  made  it. 

The  praises  rf  the  world  must  be  offered  for 
God's  favours  to  his  church,  v.  35,  36.  For  God 
will  save  Zion,  the  holy  mountain,  where  his  service 
was  kept  up.  He  will  save  all  that  are  sanctified 
and  set  apart  to  him,  all  that  employ  themselves  in 
his  worship,  and  all  those  over  whom  Christ  reigns; 
f  jr  he  was  King  upon  tlie  holy  hill  of  Zion.  He  has 
mercy  in  store  for  the  cities  of  Judah,  of  which 
tribe  Christ  was.  God  will  do  great  things  for  the 
gospel-church,  in  which  let  all  that  wish  well  to  it, 
rejoice. '  For,  (1.)  It  shall  be  peopled  and  inhabited. 
There  shall  be  added  to  it  such  as  shall  be  saved. 
The  cities  of  Judah  shall  be  built,  particular 
churches  shall  be  formed  and  incorporated  accord- 
ing t:^  the  gospel-model,  that  there  may  be  a  rem- 
nant to  dwell  there,  and  to  have  it  in  possession,  to 
cnj  )y  the  privileges  conferred  upon  it,  and  to  pay 
the  tribute  and  services  required  from  it.  They 
tliat  love  his  naijie,  that  have  a  kindness  for  religion 
ii;  general,  shall  embrace  the  Christian  religion,  and 
take  their  place  in  the  Christian  church;  they  shall 
dwell  therein,  as  citizens,  and  of  the  household  of 
G^d.  (2.)  It  shall  be  perpetuated  and  inherited. 
Christianity  was  not  to  be  res  unius  setatis — a  tran- 
sitory thing;  no,  the  seed  of  his  servants  shall  i>i- 
herit  it,  God  will  secure  and  raise  up  for  himself  a 
seed  to  serve  him,  and  they  shall  inherit  the  privi- 
leges of  their  fathers;  for  the  promise  is  to  you  and 
your  children,  as  it  was  of  old,  /  nvill  be  a  God  to 
thee,  and  thy  seed  after  thee.  The  land  of  promise 
shall  never  be  lost  for  want  of  heirs,  for  God  can 
out  of  stones  raise  uji  children  unto  jibraham,  and 
will  do  it  rather  than  the  entail  shall  be  cut  off. 
David  shall  never  want  a  man  to  stand  before  him. 
The  Redeemer  shall  see  his  seed,  and  prolong  his 
days  in  them,  till  the  mystery  of  God  shall  be 
finished,  and  the  mystical  body  completed.  And 
since  the  holy  seed  is  the  substance  of  the  world, 
and  if  that  were  all  gathered  in,  the  world  would  be 
at  an  end  quickly,  it  is  just  that,  for  this  assurance 
of  the  preservation  of  it,  heaven  and  earth  should 
praise  him. 

PSALM  LXX. 

This  psalm  is  adapted  to  a  state  of  affliction;  it  is  copied 
almost  word  for  word  from  the  40th,  and,  some  think, 
for  that  reason,  is  entitled,  a  psalm  to  bring  to  remem- 
brance; for  it  may  be  of  use  sometimes  to  pray  over  the 
prayers  y\e  have  formerly  made  to  God,  upon  like  occa- 
sions, which  may  be  done  with  new  affections.  David 
here  pravs  that  God  would  send,  I.  Help  to  himself, 
V.  1,5.  11.  Shame  to  his  enemies,  v.  2,  3.  III.  Joy  to 
his  friends,  V.  4.  These  five  verses  were  the  five  last 
♦  erses  of  Ps.  xl.  He  seems  to  have  intended  this  short 
prayer  to  be,  both  for  himself  and  us,  a  salve  for  every 
sore,  and  therefore  to  be  always  in  mind;  in  slnfrinp,  we 
may  apply  it  to  our  particular  troubles,  whatever  they  are. 

7b  the  chief  musician.  A  psalm  of  David,  to  bring 
to  remembrance. 


AKE  Iwstc,  O  God,  to  deliver  mc ; 
make  hnste  to  help  me,  O  Lord. 


2.  Let  them  be  ashamed  and  confounded 
that  seek  after  my  soul :  let  them  be  turned 
backward,  and  put  to  confusion,  that  desire 
my  hurt.  3.  Let  them  be  turned  back  for  a 
reward  of  their  shame  that  say,  Aha,  aha  ! 
4.  Let  all  those  that  seek  thee  rejoice  and 
be  glad  in  thee :  and  let  such  as  love  thy 
salvation  say  continually.  Let  God  be  mag- 
nified. 5.  But  I  am  poor  and  needy ;  make 
haste  unto  me,  O  God :  thou  ari  my  help 
and  my  deliverer,©  Lord;  make  no  tar- 
lying. 

The  title  tells  us  that  this  psalm  was  designed  to 
bring  to  remembrance,  to  put  God  in  remembrance 
of  his  mercy  and  promises;  for  so  we  are  said  to  do, 
when  we  pray  to  him,  and  plead  with  him;  (Isa. 
xliii.  26.)  Put  me  in  remembrance.  Not  that  the 
Eternal  Mind  needs  a  remembrancer,  but  this 
honour  he  is  pleased  to  put  upon  the  prayer  of  faith. 
It  was  rather  to  put  himselr  and  others  in  remem- 
brance of  former  afflictions,  that  we  may  never  be 
secure,  but  always  in  expectation  of  troubles,  and  of 
former  devotions,  that,  when  the  clouds  return  after 
the  rain,  we  may  have  recourse  to  the  same  means 
which  we  have  formerly  found  effectual  for  fetching 
in  comfort  and  relief.  We  may  in  prayer  use  the 
words  we  have  often  used  before;  our  Saviour  in  his 
agony  prayed  thrice,  saying  the  same  words;  so 
David  here  uses  the  words  he  had  used  before,  yet 
not  without  some  alterations,  to  show  that  he  did  not 
design  to  tie  himself  or  others  to  them  as  a  form. 
God  looks  at  the  heart,  not  at  the  words. 

1.  David  here  prays  that  God  ivculd  make  haste 
to  relieve  and  succour  liim;  (t.  1,  5.)  I  am  poor 
and  needy,  in  want  and  distress,  and  much  at  a  loss 
within  myself.  Poverty  Jind  necessity  are  very  good 
pleas  in  prayer  to  a  God  of  infinite  mercy,  who  de- 
spises not  the  sighing  of  a  crntritc  lie  art,  and  has 
pronounced  a  blessing  upon  tlie  poor  in  spirit;  who 
fills  the  hungry  with  good  things.  He  prays,  (1.) 
That  God  would  appear  for  him  to  deliver  him  from 
his  troubles  in  due  time.  (2.)  That  in  the  mean 
time  he  would  come  in  to  him,  to  lulp  him  under 
his  troubles,  that  he  might  not  sink  ;.nd  faint.  (3.) 
That  he  would  do  this  quickly;  Make  haste,  {v.  1.) 
and  again,  {v.  5.)  Make  haste,  make  no  tai~rying. 
Sometimes  God  seems  to  delay  helping  his  own  peo- 
ple, that  he  may  excite  such  earnest  desires  as  these. 
He  that  believes  does  not  ynake  haste,  so  as  to  anti- 
cipate or  outnin  the  divine  counsels,  so  as  to  force 
a  way  of  escape,  or  to  take  any  unlawful  metlicds 
of  relief ;  but  he  may  make  haste  by  going  forth  to 
meet  God  in  humble']n-ayer,  that  he  would  hasten 
tlie  desired  succour.  "  Make  haste  unto  me,  for  the 
longing  desire  of  my  snul  is  toward  thee;  I  shall 
perish,  if  I  be  not  speedily  hcljied;  I  have  no  other 
to  expect  relief  from;  thou  art  my  Help  and  my 
Deliverer.  Thou  hast  engaged  to  be  so  to  all  that 
seek  thee;  I  depend  upon  thee  to  be  so  to  me;  I 
have  often  found  thee  so;  and  thou  art  sufficient, 
all-sufficient,  to  he  so;  therefore  make  haste  to  mc." 

2.  He  pravs  that  God  would  fill  the  fare  s  rf  his 
enemies  with  shame,  v.  2,  5.  Oliserve,  (1.)  How 
he  describes  them;  they  s(  u«ht  after  liis  soul,  his 
life,  to  destroy  tliat;  liis  mind,  to  disturl)  that;  to 
draw  liim  from  God  tii  sin,  and  to  despair;  they  de- 
sired his  hurt,  his  ruin;  when  any  calamity  befell 
him,  or  threatened  him,  they  said,  "Aha,  aha,  sc 
Tjould  ive  have  it,  we  shall  gain  our  point  new, 
and  sec  him  rtiined. "  Thus  spiteful,  thus  insolent, 
wore  thev.  (2.)  Wlvt  h's  prayer  is  agaiflr^t  them; 
"  J.rf  thnn  be  ashamed;  let  them  be  brcueht  to  rc- 
j)cntance,  so  filled  with  shame,  as  that  they  may 


PSALMS,  LXXl. 


405 


seek  thy  name;  (Ixxxiii.  16.)  let  them  see  their 
fault  and  folly,  in  fighting  against  those  whom  thou 
dost  protect,  and  be  ashamed  of  their  envy,  Isa. 
xxvi.  11.  However,  let  their  designs  against  me  be 
frustrated,  and  their  measures  broken;  let  them  be 
turned  back  from  their  malicious  purtuits,  and  then 
they  will  be  ashamed  and  confounded,  and,  like  the 
enemies  of  the  Jews,  7nuch  cast  down  in  their  own 
eyes,"  Neh.  vi.  16. 

3.  He  prays  that  God  would  fill  the  hearts  of  his 
friends  with  joy;  (v.  4.)  that  all  those  who  seek 
God,  and  love  his  salvation,  w)\o  desire  it,  delight 
in  it,  and  depend  upon  it,  may  have  continual  mat- 
ter for  joy  and  praise,  and  hearts  for  both;  and  then 
he  doubts  not  but  he  may  put  in  for  a  share  of  the 
blessing  he  prays  for;  and  so  may  we,  if  we  answer 
the  character.  (1.)  Let  us  make  the  service  of 
God  our  gi-eat  business,  and  the  favcur  of  God  our 
great  delight  and  pleasure,  for  that  is  seeking  him, 
and  loving  his  salvation.  Let  the  pursuit  of  a  hap- 
piness in  God  be  our  great  care,  and  the  enjoyment 
of  it  our  great  satisfaction.  A  heart  to  love  the  sal- 
vation of  the  Lord,  and  to  prefer  it  before  ariy  secu- 
lar advantages  whatsoever,  so  as  cheerfully  to  quit 
all,  rather  than  hazard  our  salvation,  is  a  good  evi- 
dence of  our  interest  in  it,  and  title  to  it.  (2.)  Let 
us  then  be  assured,  that,  if  it  be  not  our  own  fault, 
the  joy  of  the  Lord  shall  fill  our  minds,  and  the  high 
praises  of  the  Loi'd  shall  fill  our  mouths.  Those 
that  seek  God,  if  they  seek  him  early,  and  seek 
him  diligently,  shall  rejoice  and  be  glad  in  him,  for 
their  seeking  him  is  as  an  evidence  cf  his  good  will 
to  them,  and  an  earnest  of  their  finding  him,  cv.  3. 
There  is  joy  even  in  seeking  God,  for  it  is  one  of  the 
fundamental  principles  of  i-eligion,  That  God  is  the 
Rewarder  of  all  those  that  diligently  seek  him. 
Those  that  love  God's  salvation  shall  say  with  plea- 
sure, with  constant  pleasure,  (for  praising  God,  if 
we  make  it  our  contmual  work,  will  be  our  continual 
feast,)  Let  God  be  magnified,  as  he  will  be,  to  eter- 
nity, in  the  salvation  of  his  people.  All  who  wish 
well  to  the  comfort  of  the  saints,  and  to  the  glory  of 
God,  cannot  but  say  a  hearty  amen  to  this  prayer, 
that  those  who  love  God's  salvation  may  say  continu- 
ally. Let  God  be  magnified. 

PSALxM  LXXL 

David  penned  this  psalm  in  his  old  age,  as  appears  by  se- 
veral passages  in  it;  which  makes  many  think  it  was 
penned  at  the  time  of  Absalom's  rebellion;  for  that  was 
the  great  trouble  of  his  latter  days.  It  might  be  occa- 
sioned by  Sheba's  insurrection,  or  some  trouble  that 
happened  to  him  in  that  part  of  his  life,  of  which  it  was 
foretold,  that  the  sword  should  not  depart  from  his  house. 
But  he  is  not  over-particular  in  representing  his  case, 
because  he  intended  it  for  the  general  use  of  God's  peo- 
ple in  their  afflictions,  especially  those  they  meet  with  in 
their  declining  years;  for  this  psalm,  above  any  other, 
is  fitted  for  the  use  of  the  old  disciples  of  Jesus  Christ. 
I.  He  begins  the  psalm  with  believing  prayers;  with 
prayers  that  God  would  deliver  and  save  him,  (v.  2,  4.) 
and  not  cast  him  off,  (v.  9.)  or  he  far  from  him,  (v.  12.) 
and  that  his  enemies  might  be  put  to  shame,  v.  13.  He 
pleads  his  confidence  in  God;  (v.  1,  3,  5,  7.)  the  experi- 
ence he  had  had  of  help  from  God;  (v.  6.)  and  the  malice 
of  his  enemies  against  him,  v.  10,  U.  H.  He  concludes 
the  psalm  with  believing  praises,  v.  14,  &c.  Never  was 
his  hope  more  established,  v.  16,  18,  20,  21.  Never  were 
his  joys  and  thanksgivings  more  enlarged,  v.  15,  19,  22. . 
24.  _  He  is  in  an  ecstasy  of  joyful  praise;  in  the  singins 
of  it,  we  too  should  havo  our  faith  in  God  encouraged, 
and  our  hearts  raised  in  blessing  his  holy  name, 

I  TN  thee,  O  Lord,  do  I  put  my  tmst; 
X.  let  me  never  be  put  to  confusion.  2. 
Deliver  me  in  thy  righteousness,  and  cause 
me  to  escape:  incline  thine  ear  unto  me, 
and  save  me.  3.  Be  thou  my  strong  habi- 
tation, whereunto  I  may  continually  resort : 


thou  hast  given  commanoment  to  save  me , 
for  thou  art  my  rock  and  my  fortress.  -^1, 
Deliver  me,  O  my  God,  out  of  the  hand  of 
the  wicked,  out  of  the  hand  of  the  unrighte- 
ous and  cruel  man.  5.  For  thou  art  my 
hope,  O  Lord  God  :  thou  art  my  trust  from 
my  youth.  6.  By  thee  have  T  been  holden 
up  from  the  womb :  thou  art  he  that  took 
me  out  of  my  mother's  bowels :  my  praise 
shall  be  continually  of  thee.  7.  1  am  as  a 
wonder  unto  many :  but  thou  art  my  strong 
refuge.  8.  Let  my  mouth  be  filled  ivith  thy 
piaise  and  with  thine  honour  all  the  day. 

9.  Cast  me  not  off  in  the  time  of  old  age ; 
forsake  me  not  when  my  strength  faileth. 

10.  For  mine  enemies  speak  against  me  5 
and  they  that  lay  wait  for  my  soul  take 
counsel  together,  1 1 .  Saying,  God  hath 
forsaken  him;  persecute  and  take  him:  for 
there  is  none  to  deliver  hiin.  12.  O  God,  be 
not  far  from  me:  O  my  God,  make  haste 
fc^my  help.  1 .3.  liCt  them  be  confounded 
am,  consumed  that  are  adversaries  to  my 
soul;  let  them  be  covered  with  reproach 
and  dishonour  that  seek  my  hurt. 

Tv/o  things,  in  general,  David  here  prays  for;  Th^t 
he  might  not  be  crnfcunded,  and.  That  his  enemies 
and  persecutors  might  be  confounded. 

1.  He  prays  that  he  might  never  be  made  ashamed 
of  his  deptndenee  upon  God,  nor  disappointed  in 
his  believing  expectations  from  him.  With  this  pe- 
tition every  true  believer  may  ccme  boldly  to  the 
throne  ( f  grace;  for  God  will  never  dash  the  hepe 
that  is  of  his  own  raising.     Now  observe  here, 

1.  How  David  professes  his  confidence  in  God, 
and  with  what  pleasure  and  grateful  variety  of  ex- 
pression he  repeats  his  prcfessicn  cf  that  confidence, 
still  presenting  the  profession  of  it  to  God,  and  plead- 
ing it  with  him.  We  praise  Gcd,  and  so  please  him, 
by  telling  him,  (if  it  be  indeed  true,)  what  an  entire 
confidence  we  have  in  him;  {v.  1.)  ''In  thee,  O 
Lord,  and  in  thee  only,  do  I  put  my  trust.  'V\^hat- 
ever  ethers  do,  I  choose  the  God  c f  Jacob  for  my 
Help.  They  that  are  entirely  satisfied  with  God's 
all-sufficiency,  and  the  truth  of  his  promise,  and,  in 
dependence  upon  that,  as  sufficient  to  make  them 
amends,  are  freely  willing  to  do  and  suffer,  to  lose 
and  venture,  for  him,  may  truly  say,  In  thee,  0 
Lord,  do  I  put  my  trust.  Those  that  will  deal  with 
God,  must  deal  ujwn  trust;  if  we  are  shy  of  dealing 
with  him,  it  is  a  sign  we  do  not  trust  him.  Thou 
art  my  Bock  and  my  Fortress,  {v.  3.)  and  again, 
"  Thoic  art  iny  Refuge,  my  strong  Refuge;  (y.  7.) 
I  fly  to  thee,  and  am  sure  to  bfe  safe  in  thee,  and  un- 
der thy  protection.  If  thou  secure  me,  none  can 
hurt  me.  Thou  art  my  Hope  and  my  Trust;  {v.  5.) 
thou  hast  proposed  thyself  to  me  in  thy  word  as  the 
proper  Object  of  my  hope  and  trust;  I  have  hoped 
in  thee,  and  never  found  it  vain  to  do  so. " 

2.  How  his  confidence  in  Gcd  is  supported  and 
encouraged  by  his  experiences;  (xk  5,  6.)  "  Thou 
hast  been  my  Trust  from  my  youth;  ever  since  I 
wiis  capable  of  discei-ning  between  my  right  hand 
and  mv  h  ft,  I  stayed  myself  upon  thee,  and  saw  a 
great  deal  rf  reason  to  do  so;  for  by  thee  have  I  been 
holden  up  from  the  womb."  Ever  since  he  had  the 
use  of  his  reason,  he  had  been  a  dependent  upcn 
God's  goodness,  because  ever  since  he  had  a  bein^, 
he  had  been  a  monument  cf  it.     Note,  The  const 


106 


PSALMS,  LXXl. 


deration  of  the  gracious  care  which  tlie  Divine  Pro- 
•.  idence  took  of  us  in  our  birth  and  inf;mcy,  should 
engage  us  to  an  early  piety,  and  constunt  devoted- 
ness  to  his  honour.  He  that  was  our  Help  from  our 
tj;rth,  ought  to  be  our  Hope  from  our  youth.  If  we 
received  so  much  mercy  from  God  before  wc  are 
capaljle  of  doing  him  any  ser\"ice,  we  should  lose  no 
time  when  we  are  capable.  This  comes  in  here  as  a 
support  to  the  psalmist  in  his  present  distress;  not 
cnly  that  God  had  gi\en  him  his  life  and  being, 
bringing  him  out  of  his  mother's  bowels  into  the 
world,  and  pro\iding  that  he  shcjuld  not  die  from 
the  womb,  nor  give  up  the  ghost  when  he  came  out 
of  tlie  belly;  but  that  he  had  betimes  made  him  one 
of  his  family;  "Thou  ait  he  that  took  me  out  of 
my  mother's  bowels  into  the  arms  of  thy  grace,  un- 
der the  shadow  of  thy  wings,  into  the  bond  of  thy 
covenant;  thou  tookest  me  into  thy  church,  as  a  sen 
cf  thine  handmaid,  and  born  in  thine  house,  cxvi.  16. 
And  therefore,"  (1.)  "  I  have  reason  to  hope  that 
tliou  wilt  protect  me;  thou  that  hast  held  me  up  liith- 
crto,  wilt  not  let  me  fall  now;  thou  that  madest  me. 
Wilt  not  forsake  the  work  of  thine  own  hands;  thou 
tl»at  helpedst  me,  when  I  could  not  help  myselt, 
wilt  not  abandon  me  now  that  1  am  as  helpless  as  I 
was  then."  (2.)  "Therefore  I  have  reason  to  re- 
solve that  I  wdl  devote  myself  unto  thee;  My  praise 
shall  theri'Jore  be  continually  of  thee;  I  will  make 
it  my  business  ever)'  day  to  praise  thee,  iuid  flpl 
take  all  occasions  to  do  it." 

3.  What  his  requests  to  God  are,  in  this  confi- 
dence. 

(1.)  That  he  might  riexwr  be  fiut  to  confusion, 
{v.  1.)  that  he  might  not  be  disappointed  of  the 
mercy  he  expected,  and  so  made  ashamed  of  his 
expectation.  Tlius  we  may  all  pray  in  faith,  that 
cur  confidence  in  God  may  not  be  our  confusion. 
Hope  of  the  glory  of  God  is  hope  that  makes  not 
ashamed. 

(2.)  That  he  might  be  delivered  out  of  the  hand 
of  his  enemies;  {%'.  2.)  "  Deliver  vie  in  thy  righte- 
o:i3nesH;  as  thou  ait  the  righteous  Judge  of  t'xie  world, 
ijL-iding  the  cause  cf  the  injured,  and  punishing  the 
injui-ious,  cause  me  some  way  or  other  to  escape." 
(God  will,  with  tlie  temptation,  make  a  way  to  es- 
cape, 1  Cor.  X.  13.)  "  Inclitie  thine  ear  unto  my 
firayers,  and,  in  answer  to  them,  save  me  out  of  my 
troubles,  x>.  4.  Deliver  me,  O  my  God,  out  of  the 
hands  of  those  that  are  ready  to  pull  me  in  pieces." 
Three  things  he  pleads  for  deliverance;  [1.]  The 
encouragement  (iod  had  given  him  to  expect  it; 
Thou  hast  given  commandment  to  save  me;  {xk 
3.)  thou  hast  promised  to  do  it;  and  such  efficacy  is 
there  in  God's  promises,  that  they  are  often  spoken 
of  as  commands;  like  that,  Let  there  be  light,  and 
there  nvas  light.  He  speaks,  and  it  is  done.  [2.] 
The  character  of  his  enemies;  thcv  are  wicked,  un- 
righteous, cruel,  men,  and  it  will  be  for  the  honour 
of  God  to  appear  against  them,  {v.  4.)  for  he  is  a 
holy,  just,  and  good,  God.  [3.]  The  many  eyes 
th.i't  were  upon  him;  {v.  7.)  ''lam  as  a  rjonder 
unto  many;  every  one  waits  to  sec  what  will  be  the 
issue  of  such  extraordinary  troubles  as  I  am  fallen 
into,  and  such  extraordinary  confidence  as  I  profess 
to  have  in  God."  Or,  "1  am  looked  upon  as  a 
monster,  am  one  whom  ever)'  body  shuns,  and  there- 
fore ;lm  undone  if  the  Lord  be  not  my  Refuge. 
Men  abandon  me,  but  Ciod  will  not" 

(3.)  That  he  might  always  find  rest  nnd  snfcty  in 
(iod;  (t.  3.)  lie  thou  my  strong  Habitation;  be 
thou  to  me  a  Rock  ofrefios'c,  ivhereto  I  may  continu- 
ally resort.  Tliey  that  are  at  home  in  Ciod,  that  live 
a  life  of  communion  with  him,  and  confidence  in  him, 
tliat  continually  resort  unto  him  by  faith  and  ])ra\er, 
having  their  e)es  (. vcr  toward  liim,  may  promise 
themselves  a  strong  Habitati  n  in  him,  such  as  ne- 
ver will  fall  of  itself,  nor  can  ever  be  broken  through 


by  any  invading  power;  and  they  shall  be  welcome 
to  resort  to  him  continually  upon  all  occasions,  and 
not  be  upbraided  as  C(;niing  too  often. 

(4.)  That  he  might  have  continual  matter  for 
thanksgiving  to  God,  and  might  be  continually  em 
ployed  in  that  pleasant  work;  (v.  8.)  "Let  my 
mouth  bellied  with  thy  praise,  as  now  it  is  with  my 
complaints,  and  then  I  shall  not  be  ashamed  of  my 
hope,  but  my  enemies  will  be  ashamed  cf  their  in- 
solence. "  They  that  love  God,  love  to  be  praising 
him,  and  desire  to  be  doing  it  all  the  day;  not  only 
in  their  morning  and  evening  devotions,  not  only 
sex'en  times  a  day,  (cxix.  164.)  but  all  the  day,  to 
intemnix  with  all  the)'  say  something  or  other  that 
may  red?  und  to  the  honour  and  praise  of  God.  They 
resolve  to  do  it  while  they  live,  they  hope  to  be  do- 
ing it  eternally  in  a  better  world. 

(5.)  That  he  might  not  be  neglected  now  in  his 
declining  years;  {v.  9.)  Cast  me  not  off  now  in  the 
time  of  my  old  age,  forsake  me  not  tvhen  my  strength 
fails.  Observe  here,  [1.]  The  natural  stnse  he 
had  of  the  infirmities  cf  age;  My  strength  fails; 
where  tliere  was  strength  of  body,  and  vigour  cf 
mind,  strong  sight,  a  stn  ng  voice,  strong  limbs,  alas! 
in  old  age  they  fail;  the  life  is  continued,  but  the 
strength  is  gone,  or  that  which  is,  is  labour  and  sor- 
row, xc.  10.  [2.]  The  gracious  desire  he  had  of 
the  continuance  of  God's  presence  with  him  under 
these  infirmities;  Lord,  cast  me  not  off,  do  720^  then 
forsake  me.  This  intimates  that  he  should  look 
upon  himself  as  undone,  if  Gcd  should  abandon  him; 
to  be  cast  off  and  forsaken  of  God  is  a  thing  to  be 
dreaded  at  any  time,  especially  in  the  time  of  old 
age,  and  when  our  strength  fails  us;  for  it  is  God 
that  is  the  Strength  of  our  heart.  But  it  intimates 
that  he  had  reason  to  hope  God  would  not  desert 
him;  the  faithful  servants  of  God  may  be  comforta- 
bly assured  that  he  will  not  cast  them  off  in  old  age, 
nor  forsake  them  when  their  strength  fails  them. 
He  is  a  Master  that  is  not  wont  to  cast  off  eld  ser- 
vants. In  this  confidence,  David  here  prays  again, 
{y.  12.)  "  0  God,  be  not  far  from  me,  let  me  not 
be  under  the  apprehension  of  thy  withdrawings,  fci 
then  I  am  miserable;  0  my  God,  a  God  in  covenant 
with  me,  make  haste  for  my  helfi,  lest  I  perish  be- 
fore help  come." 

II.  He  prays  that  his  enemies  might  be  made 
ashamed  of  their  designs  against  him.  Observe,  1. 
What  it  was  which  they  unjustly  said  against  him, 
V.  10,  11.  Their  plot  was  deep  and  des])crate,  it 
was  against  his  life;  They  lay  wait  for  my  soul, 
(f.  10. )  and  are  adversaries  to  that,  t.  13.  Their 
powers  and  policies  were  ccmbined,  they  take  coun- 
sel together,  and  very  insolent  they  were  in  their 
conduct;  they  sa^•,  God  has  forsakeji  him,  persecute 
and  take  him.  Here  their  premises  are  utterlv  false, 
that  because  a  good  man  was  in  great  trouble,  ;nd 
had  continued  long  in  it,  and  was  not  so  scon  deli- 
vered as  perhaps  he  expected,  therefore  God  had 
forsaken  him,  and  would  have  no  more  to  do  Avith 
him.  All  are  not  forsaken  cf  Ciod,  who  think  so 
themselves,  or  whom  ethers  think  to  l)c  so.  And 
as  their  premises  were  false,  so  their  inference  was 
barbarous.  If  Ciod  has  forsaken  him,  then  perse- 
cute and  take  him,  and  doubt  not  but  to  make  a 
prey  of  him.  This  is  talking  to  the  grief  of  one 
whom  God  hath  smittai,  Ixix.  26.  But  thus  they 
endeavrur  to  discourage  David,  as  S<  nnacherib  en- 
dea\oured tointimidate Hezekiah, by  .uggcstingthat 
God  was  his  Enemv,  and  fouirht  against  him;  .^Im 
I  now  come  up  without  the  Lord  against  this  city, 
to  destroy  it?  Isa.  xxxvi.  10.  It  is  ti-ue,  if  God  has 
f  rsakin  a  man,  there  is  none  to  deliver  him;  but 
therefore  to  insult  over  him,  ill  becomes  these  who 
;irc  cnnsci(  us  to  themselves  that  they  deserve  to  be 
for  ever  f  rsakcn  of  Ciotl.  But  rejoice  7iot  against 
me,  0  mine  enemy,  though  I  full,  I  shall  rise      He 


PSALMS,  LXXl. 


4o: 


that  seems  to  forsake  for  a  small  moment,  will  ga- 
ther with  everlasting  kindness.  2.  What  it  was 
which  he  justly  prayed  for,  from  a  spirit  of  prophe- 
cy, not  a  spirit  of  passion;  (j>.  13.)  Let  them  be 
confounded  and  consumed  tliat  are  adversaries  to 
my  soul.  If  they  will  not  be  confounded  by  repent- 
ance, and  so  saved,  let  them  be  confounded  with 
everlasting  dishonour,  and  so  ruined.  God  will  turn 
into  shame  the  glory  of  those  who  turn  into  shame 
the  glory  of  God  and  his  people. 

14.  But  I  will  hope  continually,  and  will 
yet  praise  thee  more  and  more.  15.  My 
mouth  shall  show  forth  thy  righteousness 
and  thy  salvation  all  the  day ;  lor  I  know 
not  the  numbers  thereof.  16. 1  will  go  in  the 
strength  of  the  Lord  God  :  I  will  make  men- 
tion of  thy  righteousness,  even  of  thine  only. 
1 7.  O  God,  thou  hast  taught  me  from  my 
youth :  and  hitherto  have  I  declared  thy 
wondrous  works.  18.  Now  also,  when  I  am 
old  and  gray-headed,  O  God,  forsake  me 
not,  until  I  have  showed  thy  strength  unto 
this  generation,  and  thy  power  to  every  one 
that  is  to  come.  19.  Thy  righteousness  also, 
O  God,  is  very  high,  who  hast  done  great 
things  :  O  God,  who  is  like  unto  thee?  20. 
Thov.,  which  hast  showed  me  great  and  sore 
troubles,  shalt  quicken  me  again,  and  shalt 
bring  me  up  again  from  the  depths  of  the 
earth.  2 1 .  Thou  shalt  increase  my  greatness, 
and  comfort  me  on  every  side.  22. 1  will  also 
praise  thee  with  the  psaltery,  even  thy  truth, 

0  my  God :  unto  thee  will  I  sing  with  the 
harp,  O  thou  Holy  One  of  Israel.  23.  My  lips 
shall  greatly  rejoice  when  I  sing  unto  thee ; 
and  my  soul,  which  thou  hast  redeemed.  24. 
My  tongue  also  shall  talk  of  thy  righteous- 
ness all  the  day  long :  for  they  are  confound- 
ed, for  they  are  brought  unto  shame,  that 
seek  my  hurt. 

David  is  here  in  a  holy  transport  of  joy  and  praise, 
arising  fi'om  his  faith  and  hope  in  God;  we  have 
both  together,  (x'.  14. )  where  there  is  a  svidden  and 
remarkible  change  of  his  voice,  his  fears  are  all  si- 
lenced, his  hopes  raised,  and  his  prayers  turned  into 
thanksgivings,  "Let  mine  enemies  say  what  they 
will,  to  drive  me  to  despair,  I  will  hofie  continually, 
hope  in  all  conditions,  in  the  most  cloudy  and  dark 
day;  I  will  live  upon  hope,  and  will  hrpe  to  the 
end."  Since  we  hope  in  one  that  will  never  fail  us, 
let  not  our  hope  in  him  fail  us;  and  then  we  shall 
praise  him  yet  more  and  more.  "The  more  they 
reproach  me,  the  more  closely  will  I  clea»'e  to  thee; 

1  will  praise  thee  more  and  better  than  ever  I  have 
done  yet. "  The  longer  we  live,  the  more  expert 
we  should  grow  in  praising  God,  and  the  more  we 
should  abound  in  it  I  nvill  add  over  and  above  all 
thy  praise,  all  the  praise  I  have  hitherto  offered, 
for  it  is  all  too  little.  When  we  have  said  all  we  can, 
to  the  glory  of  God's  gi-acc,  there  is  still  more  to  be 
said;  it  is  a  subject  that  can  never  be  exhausted, 
Rnd  therefore  we  should  never  grow  weary  of  it. 
Now  observe,  in  these  verses, 

I.  How  his  heart  is  established  in  faith  and  hope; 
and  it  is  a  good  thing  that  the  heart  be  so  establish- 
ed.    Observe, 

1.  What  he  hopes  in,  v.  16.  (1.)  In  the  power  of 


God:  "  I  vjill  go  i7i  the  strength  of  the  Lor  a  Goa, 
not  sit  do^vn  in  despair,  but  stir  up  myself  to,  -^"d 
exert  myself  in,  my  work  and  warfare;  will  go  forth 
and  go  on,  not  in  any  strength  of  my  own,  but  in 
God's  strength;  disclaiming  my  own  sufficiency, 
and  depending  en  him  only  tis  all-sufficient;  in  the 
strength  of  his  providence,  and  in  the  strength  of 
his  gnice. "  We  must  always  go  about  God's  work, 
in  his  strength,  having  our  eyes  \x[>  unto  him  to  work 
in  us  both  to  will  and  to  do.  (2.)  In  the  promise  of 
God;  "  I  %vill  jnake  mention  of  thy  righteousness, 
thy  faithfulness- to  c\ery  word  which  thou  hi'.st  spo- 
ken, the  equity  of  thy  disposals,  and  thy  kindness  tc 
thy  people  that  trust  in  thee.  This  I  will  make 
mention  of  as  my  plea  in  prayer  for  thy  mercy." 
We  may  \'ery  fitly  apply  it  to  the  righteousness  of 
Christ,  which  is  called  the  righteousness  of  God  by 
faith,  and  which  is  witnessed  by  the  law  and  the 
firojihcts;  we  must  depend  upon  God's  strength  for 
assistance,  and  upon  Christ's  righteousness  for  ac- 
ceptance. In  the  Lord  have  I  righteousness  and 
strength,  Isa.  xlv.  24. 

2.  \Vhat  he  hopes  for. 

(1.)  He  hopes  that  God  will  not  leave  him  in  his 
old  age,  but  will  be  the  same  to  him  to  the  end,  that 
he  had  been  all  along,  x'.  17, 18.  Observe  here,  [1.  ] 
What  God  had  done  for  him  when  he  was  jcung; 
Thou  hast  taught  me  from  my  youth.  The  good  edu- 
cation and  good  insti-uctions  which  his  parents  gave 
him  when  he  was  young,  he  owns  himself  obliged  to 
give  God  thanks  for  as  a  great  favour.  It  is  a  blessed 
thing  to  be  taught  of  God  from  our  youth,  frcm  our 
childliood  to  know  the  holy  scriptures,  and  it  is  what 
we  have  reason  to  bless  God  for.  [2.]  What  he 
had  done  for  God  when  he  was  middle-aged;  He 
had  declared  all  God's  wondrous  works.  These 
tliat  have  got  good  when  they  are  young,  must  be 
doing  good  when  they  are  grown  up,  and  must  con- 
tinue to  communicate  what  they  have  received. 
We  must  own  that  all  the  works  of  God's  goodness 
to  us  are  wondrous  works,  admiring  he  should  do  so 
much  for  us  who  are  so  undeserving,  and  we  must 
make  it  our  business  to  declare  them,  to  the  glory 
of  God,  and  the  good  of  others.  [3.]  What  he  de- 
sired of  God  now  that  he  was  old;  j\i''ow  that  I  am 
old  and  gray-headed,  dying  to  this  world,  and  has- 
tening to  another,  O  God,  forsake  me  not.  This  is 
wliat  he  earnestly  desires  and  confidently  hopes  for. 
Those  that  have  been  taught  of  God  from  their 
youth,  and  have  made  it  the  business  of  their  lives 
to  honour  him,  may  be  sure  that  he  will  not  leave 
them  when  they  are  old  and  gray-headed,  will  not 
leave  them  helpless  and  comfortless,  but  will  make 
the  evil  days  of  old  age  their  best  days,  and  such 
as  they  shall  have  occasion  to  say  they  have  plea- 
sure in.  [4.  ]  What  he  designed  to  do  for  God  in  his 
old  age;  "  I  will  not  only  show  thy  strength,  by  my 
own  experience  of  it,  to  this  generation,  but  I  will 
leave  my  observations  upon  record  for  the  benefit 
of  posterity,  and  so  show  it  to  every  one  that  is  to 
come."  As  long  as  we  live,  we  should  be  endea- 
vouring to  glorify  God  and  edify  one  another;  and 
those  that  have  had  the  largest  and  longest  expe- 
rience of  the  goodness  of  God  to  them,  should  im 
firove  their  experiences  for  the  good  of  their  friends, 
t  is  a  debt  which  the  old  disciples  of  Christ  owe  to 
the  succeeding  generations,  to  leave  behind  them  a 
solemn  testimony  to  the  power,  pleasure,  and  ad- 
vantage, of  religion,  and  the  truth  of  God's  promises. 

(2.)  He  hopes  that  God  would  revive  him,  and 
raise  him  up  out  of  his  present  lew  and  disconsolate 
condition;  (y.  20.)  Thou  who  hast  made  me  to  see 
and  feel  great  and  sore  troubles,  above  most  men, 
shalt  quicken  me  again.  Nrte,  [1.]  The  best  of 
God's  saints  and  servants  are  sometimes  exercised 
with  great  and  sore  troubles  in  this  world.  [2.] 
God's  hand  is  to  be  eyed  in  all  the  troubles  of  the 


tOfi 


PSALMS,  LXXll. 


saints,  and  that  will  help  to  extenuate  them,  and 
make  til  em  seem  light.  He  does  not  say,  "Tliou 
hast  burthened  me  with  those  troubles,"  but  *^  show- 
ed them  me;"  as  the  tender  father  shows  the  child 
t tie  rod  to  keep  him  in  awe.  [3.]  Though  God's 
people  be  brought  ever  so  low,  he  can  revive  them, 
and  raise  them  up.  Are  they  dead?  He  can  quicken 
them  -dgain.  See  2  Cor.  i.  9.  Are  they  buried,  as 
ncaa  men  out  of  mind?  He  can  bring  than  ufi 
again  from  the  depths  of  the  earth,  can  cheer  the 
most  drooping  spirit,  and  raise  the  most  sinking  in- 
terest. [4.]  If  we  have  a  due  regard  to  the  hand 
of  God  in  our  troubles,  we  may  promise  ourselves, 
in  due  time,  a  deliverance  out  of  them.  Our  pre- 
sent troubles,  though  great  and  sore,  shall  be  no 
hinderancc  to  our  joyful  resurrection  from  the  depths 
of  the  earth;  witness  our  great  Master,  to  whom 
this  may  have  some  reference;  his  Father  showed 
him  great  and  sore  troubles,  but  quickened  him  and 
brought  him  up  from  the  grave. 

(3.)  He  hopes  that  God  would  not  only  dehver 
him  out  of  his  troubles,  but  would  advance  his  ho- 
nour and  joy  more  than  ever;  {v.  21.)  "  Thou  shalt 
not  only  restore  me  to  my  greatness  again,  but  shalt 
increase  it,  and  give  me  a  better  interest,  after  this 
shock,  than  before;  thou  shalt  not  only  comfort  me, 
but  comfort  me  on  every  side,  so  that  I  shall  see  no- 
thing black  or  threatening  on  any  side."  Note, 
Sometimes  God  makes  his  people's  troubles  contri- 
bute to  the  increase  of  their  greatness,  and  their  sun 
shines  the  brighter  for  having  been  under  a  cloud. 
If  he  makes  them  contribute  to  the  increase  of  their 
goodness,  that  will  prove  in  the  end  the  increase  of 
their  gi-eatness,  their  glory;  and  if  he  comfort  them 
on  every  side,  according  to  the  time  and  degree 
wherein  he  has  afflicted  them  on  every  side,  they 
will  have  no  reason  to  complain.  When  our  Lord 
Jesus  was  quickened  again,  and  brought  back  from 
the  depths  of  the  earth,  his  greatness  was  increased, 
and  he  entered  on  the  joy  set  before  him. 

(4. )  He  hopes  that  all  his  enemies  would  be  put 
to  confusion,  v.  24.  He  speaks  of  it  with  the  great- 
est assurance  as  a  thing  done,  and  triumphs  in  it  ac- 
cordingly; They  are  coTifoinided,  they  are  brought 
to  shame,  that  seek  my  hurt.  His  honour  would  be 
their  disgrace,  and  his  comfort  their  vexation. 

II.  Let  us  now  see  how  his  heart  is  enlarged  in  joy 
and  praises;  how  he  rejoices  in  hope,  and  sings  in 
hope,  for  we  are  saved  by  hope. 

1.  He  will  speak  of  God's  righteousness  and  his 
salvation,  as  great  things,  things  which  he  was  well 
acquainted  with,  nnd  much  affected  with,  which  he 
desired  God  might  have  the  glory  of,  and  others 
might  have  the  comfortable  knowledge  of;  (jk  15.) 
Aly  mouth  shall  show  forth  thy  righteousness,  and 
thy  salvation;  and  agaui,  {v.  24.)  My  tongue  shall 
talk  of  thy  righteousness,  and  this,  all  the  day. 
God's  righteousness,  which  David  seems  here  to  be 
in  a  particular  manner  affected  with,  includes  a 
great  deal:  the  rectitude  of  his  nature;  the  equity 
of  his  ])rovidential  disposals;  the  righteous  laws  he 
has  given  us  to  be  ruled  by;  the  righteous  promises 
he  has  given  us  to  depend  upon;  and  the  everlast- 
ing righteousness  whicli  his  Son  has  brought  in  for 
our  justification.  God's  righteousness  and  his  sal- 
vation are  here  joined  together;  let  no  man  think  to 
put  them  asunder,  nor  expect  salvation  without 
righteousness,  1.  23.  If  these  two  are  made  the  ob- 
jects of  our  desire,  let  tliem  be  made  the  sulijects 
of  our  discourse  all  the  dav,  for  they  are  subjects 
that  can  never  be  drawn  drv. 

2.  He  will  speak  of  them  with  wonder  and  admi- 
ration; as  one  astonished  at  the  dimensions  of  divine 
love  and  gracf,  the  height  and  dejith,  the  length 
and  breadth,  of  it;  '*  T know  not  the  numbers  there- 
of; (t.  15.)  Though  I  cannot  give  a  particular  ac- 
count of  thy  favours  to  me,  they  are  so  many,  so 


great;  (if  /  would  count  them,  they  are  more  in 
number  than  the  sand,  xl.  5.)  yet,  knowing  them  to 
be  numberless,  I  will  be  still  speaking  of  them,  for 
in  them  1  shall  find  new  matter,"  t^.  19.  The  righte- 
ousness that  is  in  Gcd  is  very  high;  that  which  is 
done  by  him  for  his  people  is  very  great:  put  both 
together,  and  we  shall  say,  O  God,  who  is  like  unto 
thee?  This  is  praising  God,  acknowledging  his  per- 
fections and  performances  to  be,  (1.)  Above  our 
conception;  they  are  very  high  and  great;  so  high, 
that  we  cannot  apprehend  them;  so  great  that  we 
cannot  comprehend  them.  (2.)  "Without  any  pa- 
rallel; no  being  like  him,  no  works  like  his;  0  God, 
who  is  like  unto  thee?  None  in  heaven,  none  on  earth, 
no  angel,  no  king.  God  is  a  non-such;  we  do  not 
rightly  praise  him,  if  we  do  not  own  him  to  be  sa 

3.  He  will  speak  of  them  with  all  the  expressions 
of  joy  and  exultation,  v.  22,  23.  Observe,  (1.)  How 
he  would  eye  Gcd  in  praising  him.  [1.]  As  a  faith- 
ful God;  I  will  firaise  thee,  even  thy  truth.  God  is 
made  known  by  his  word;  if  we  praise  that,  and 
the  ti-uth  of  that,  we  praise  him.  By  faith  we  set 
to  our  seal  that  God  is  time;  and  so  we  praise  his 
truth.  [2.]  As  a  God  m  covenant  with  him;  "O 
my  God,  whom  I  have  consented  to,  and  avouched 
for  mine."  As  in  our  prayers,  so  in  our  praises,  we 
must  look  up  to  God  as  our  God,  and  give  him  the 
glory  of  our  interest  in  him  and  relation  to  him. 
[3.]  As  the  Holy  One  of  Israel;  Israel's  God  in  a 
peculiar  manner,  glorious  in  his  holiness  among  that 
people,  and  faithful  to  his  covenant  with  them.  It 
is  God's  honour,  that  he  is  a  Holy  One;  it  is  his  peo- 
ple's honour,  that  he  is  the  Holy  One  of  Israel.  (2.) 
Observe  how  he  will  express  his  joy  and  exultation; 
[1.]  With  his  hand,  in  sacred  music,  with  the  psal- 
tery, Avith  the  hai-p;  at  these  David  excelled,  and 
the'  brst  of  his  skill  shall  be  employed  in  setting 
forth  God's  praises  to  such  advantage  as  might  af- 
fect others.  [2.]  With  his  lips,  in  sacred  songs; 
"  Unto  thee  will  I  sing,  to  thine  honrur,  and  with 
a  desire  t'^  be  accepted  rf  thee.  JVfy  li/is  shall 
greatly  rejoice  when  J  s:?ig-  unto  thee,  knowing 
they  c;.nn(;t  be  better  employed. "  [3.]  In  both, 
with  his  heart;  "My  scul  shall  rejoice,  which  thou 
hast  redeemed."  Note,  First,  Holy  joy  is  the  very 
heart  and  life  of  thankful  praise.  S'eco)idly,  We  do 
not  make  melody  to  the  Lord,  in  singing  his  praises, 
if  we  do  not  do  it  with  our  hearts.  My  lips  sliall  re- 
joice, iDut  that  is  nothing;  lip-labour,  though  ever  so 
well  laboured,  if  that  be  all,  is  but  lost  labour  in 
serving  God;  the  st.ul  must  be  at  work,  and  with 
all  that  is  within  us  we  must  bless  his  he  ly  name, 
else  all  a.bout  us  is  worth  little.  Thirdly,  Redeem- 
ed souls  rught  to  be  joyful,  thankful  souls.  The 
work  of  redemption  ought,  above  all  God's  works, 
to  be  celebrated  by  us  in  our  praises.  The  Lamb 
that  was  slain,  and  has  redeemed  us  to  God,  must 
therefore  be  counted  worthy  of  all  blessing  and  praise. 

PSALM  LXXII. 

The  forefroing  psalm  was  penned  by  David  when  he  was 
old,  and,  it  should  seem,  so  was  this  too;  for  Solomon 
was  now  standing  fair  for  the  crown;  that  was  his  prayer 
for  himself,  this  for  his  son  and  successor,  and,  with  these 
two,  the  prayers  of  David,  the  son  of  Jesse,  are  ended, 
as  we  find  in  the  close  of  this  psalm.  If  we  have  but 
God's  presence  with  us  while  we  live,  and  pood  hopes 
concerning  those  that  shall  come  after  us,  that  thev  shall 
be  praising  God  on  earth  when  we  are  praising  him  in 
heaven,  it  is  enough.  This  is  entitled  a  psahn  for  Solo- 
mon: it  is  probable  that  David  dictated  it,  or,  rather, 
that  it  was  by  the  blessed  Spirit  dictated  to  him,  when, 
a  little  before  he  died,  bv  divine  direction,  he  settled  the 
succession,  and  gave  orders  to  proclaim  Solomon  king, 
1  Kings  i.  30,  &c.  But,  though  Solomon's  name  is  here 
niade  use  of,  Christ's  kingdom  is  here  prophesied  of,  un- 
der the  type  and  figure  of  Solomon's.  David  knew  what 
the  divine  oracle  was,  \ha.l  of  the  fntil  of  his  loins,  accord- 
ing to  the  Jlesh,  he  would  raise  up  Christ  to  sit  on  hif 


PSALMS,  LXXII. 


409 


throne,  Aclt  ii.  30.  To  him  he  here  bare  witness,  and 
with  tne  prospect  of  the  glories  of  his  kingdom  he  com- 
forted himself  in  his  dying  moments,  when  he  I'oresaw 
that  his  house  would  not  be  so  with  God,  not  so  great, 
not  so  CTOod,  as  he  wished.  David,  in  spirit,  I.  Begins 
with  a  snort  prayer  for  his  successor,  v.  1.  II.  He  passes 
immediately  into  a  long  prediction  of  the  glories  of  his 
•eign,  V.  2..  17.  And,  III.  He  concludes  with  praise  to 
the  God  of  Israel,  v.  18.  .20.  In  singing  this  psalm,  we 
must  have  an  eye  to  Christ,  praising  him  as  a  King,  and 
pleasing  ourselves  with  our  happiness  as  his  subjects. 

A  psalm  for  Solomon. 

GIVE  the  king  thyjudgments,OGod, 
and  thy  righteousness  unto  the  king's 
son. 

This  verse  is  a  prayer  for  the  king,  even  the  king's 
son. 

1.  We  may  apply  it  to  Solomon;  Give  Imn  thy 
judgments,  O  God,  aiid  thy  righteousness;  make 
him  a  man,  a  king;  make  him  a  good  man,  a  good 
king.  (1.)  It  is  the  prayer  of  a  father  for  his  child; 
a  dying  blessing,  such  as  the  patriarchs  bequeathed 
to  their  children.  The  best  thing  we  can  ask  of 
God  fur  our  children,  is,  that  God  will  give  them 
wisdom  and  grace  to  know  and  do  their  duty ;  that 
is  better  than  gold.  Solomon  learned  to  pray  for 
himself  as  his  father  had  prayed  for  him,  not  that 
God  would  give  him  riches  and  honour,  but  a  wise 
and  understanding  heart.  It  was  a  comfort  to  Da- 
vid, that  his  own  son  was  to  be  his  successor;  but 
more  so,  that  he  was  likely  to  be  both  judicious  and 
righteous.  David  had  given  him  a  good  education, 
(Prov.  iv.  3.)  had  taught  him  good  judgment  and 
righteousness,  yet  that  would  not  do  unless  God  gave 
him  his  judgments.  Parents  cannot  give  grace  to 
their  children,  but  may,  by  prayer,  bring  them  to 
the  Gnd  of  grace,  and  shall  not  seek  him  in  vain, 
tor  their  prayer  shall  either  be  answered,  or  it  shall 
return  with  comfort  into  their  own  bosom.  (2.)  It 
is  the  praver  of  a  king  for  his  successor.  David  had 
executed  judgment  and  justice  during  his  reign,  and 
low  he  pi-ays  th;it  his  son  might  do  so  too.  Such  a 
coni.'^rn  as  this  we  should  have  for  posterity,  desir- 
ing and  endeavouring  that  those  who  come  after  us 
may  do  God  more  and  better  service  in  their  day 
than  we  hwe  done  in  ours.  Those  have  little  love 
either  to  God  or  man,  and  are  of  a  very  narrow 
selfish  spirit,  who  care  not  what  becomes  of  the 
world  and  the  church  when  they  are  gone.  (3.)  It 
is  the  prayer  of  subjects  for  their  king.  It  should 
5eem,  David  penned  this  psalm  for  the  use  of  the 
people,  that  tliey,  in  singing,  might  pray  for  Solo- 
mon. Those  who  wv-uld  live  quiet  and  peaceable 
lives,  must  pr;iy  for  kings  and  all  in  authority,  that 
God  would  give  them  liis  judgments  and  righte- 
ousness. 

%  We  mav  apply  it  to  Christ;  not  that  he  who 
intercedes  for  us  needs  us  to  intercede  for  him. 
But,  ( 1. )  It  is  a  prayer  of  tlie  Old  Testament  church 
for  sending  the  Messiah,  as  the  church's  King,  King 
cm  the  holy  hill  of  Zion,  of  whom  the  King  of  kings 
had  said,  Thou  art  my  Son,  ii.  6,  7.  "Hasten  his 
coming,  to  whom  all  judgment  is  committed;"  and 
we  must  thus  hasten  the  second  coming  cf  Christ, 
when  he  shall  judge  the  nvorld  in  righteousness. 
(2.)  It  is  an  expression  cf  the  satisfaction  which  all 
*rue  believers  take  in  the  authority  which  the  Lord 
Jesus  has  received  from  the  Father^  "  Let  him  have 
all  power  both  in  heaven  and  earth,  and  be  the  Lord 
our  Righteousness;  let  him  be  the  great  Trustee  cf 
divine  grace  for  all  that  are  his;  give  it  him,  that  he 
may  give  it  us." 

2.  He  shall  judge  thy  people  with  righ- 
teousness, and  thy  poor  with  judgment.  3. 
The  mountains  shall   bring  peace  to  the 

VftL.    HI.— 3    f 


people,  and  the  little  hills,  by  righteousuesa 
4.  He  shall  judge  the  poor  of  the  people,  he 
shall  save  the  children  of  the  needy,  and 
shall  break  in  pieces  the  oppressor.  5.  They 
shall  fear  thee  as  long  as  the  sun  and  moon 
endure,  throughout  all  generations.  6.  He 
shall  come  down  hke  rain  upon  the  mown 
grass  ;  as  showers  that  water  the  earth.  7. 
In  his  days  shall  the  righteous  flourish ;  and 
abundance  of  peace  so  long  as  the  moon  en- 
dureth.  8.  He  snail  have  dominion  also 
from  sea  to  sea,  and  from  the  river  unto  the 
ends  of  the  earth.  9.  They  that  dwell  in 
the  wilderness  shall  bow  before  him  ;  and 
his  enemies  shall  lick  the  dust.  10.  The 
kings  of  Tarshish  and  of  the  isles  shall  bring 
presents  :  the  kings  of  Sheba  and  Seba  shall 
offer  gifts.  11.  Yea,  all  kings  shall  fall 
down  before  him;  all  nations  shall  serve 
him.  12.  For  he  shall  deliver  the  needy 
when  he  crieth  ;  the  poor  also,  and  him  that 
hath  no  helper.  13.  He  shall  spare  the 
poor  and  needy,  and  shall  save  the  souls  of 
the  needy.  1 4.  He  shall  redeem  their  soul 
from  deceit  and  violence :  and  precious  shall 
their  blood  be  in  his  sight.  1 5.  And  he  shall 
live,  and  to  him  shall  be  given  of  the  gold 
of  Sheba :  prayer  also  shall  be  made  for  him 
continually ;  and  daily  shall  he  be  praised. 
16.  There  shall  be  a  handful  of  corn  in  the 
earth  upon  the  top  of  the  mountains ;  the 
fruit  thereof  shall  shake  like  Lebanon :  and 
thej/  of  the  city  shall  flourish  like  grass  of  the 
earth.  17.  His  name  shall  endure  forever: 
his  name  shall  be  continued  as  long  as  the 
sun  ;  and  Jiien  shall  be  blessed  in  him :  all 
nations  shall  call  him  blessed. 

This  is  a  prophecy  cf  the  prosperity  and  perp>c- 
tuity  of  the  kingdom  of  Christ,  under  the  shadow  of 
the  reign  of  Solomon.  It  comes  in,  1.  As  a  plea  to 
enforce  the  prayer;  "Lord,  give  him  thy  judg- 
ments, and  thy  righteou^iiess,  and  then  he  shall 
judge  thy  people  ivith  righteousness,  and  so  shall 
answer  the  end  of  his  elevation,  v.  2.  Give  him  thy 
grace,  and  then  thy  people,  crmmitted  to  his  charge, 
will  have  the  benefit  of  it."  Because  God  loved 
Israel,  he  made  him  king  over  them  to  do  judgment 
and  justice,  2  Chivn.  ix.  8.  We  may  in  faith  wrestle 
with  Ciod  for  that  grace  which  we  have  reason  to 
think  will  be  of  common  advantage  to  his  church. 
2.  As  an  answer  of  peace  to  the  prayer.  As  by  the 
prayer  of  faith  we  return  answers  to  God's  promises 
of  mercy,  so  by  the  promises  of  mercy  God  returns 
answers  to  cur  prayers  of  faith.  That  this  prophecy 
must  refer  to  the  kingdom  of  the  Messiah,  is  plain, 
because  there  are  many  passages  in  it  which  cannot 
be  applied  to  the  reign  of  Si  lemon.  There  was  in- 
deed a  great  deal  of  righteousness  and  peace,  at 
fii-Kt,  in  the  administration  cf  his  government;  but, 
before  the  end  of  his  reie:n,  there  were  both  trouble 
and  unrighteousness.  The  kingdom  here  spoken  of 
is  to  last  as  long  as  the  sun,  but  Solomon's  was  soon 
extinct.  Therefore  even  the  Jewish  expositors  im- 
dcrstand  it  of  the  kingdom  of  the  Messiah. 

Let  us  observe  the  many  great  and  precious  pro- 
mises here  made,  which  were  to  have  their  fuU  ac« 


410 


PSALMS,  LXXII. 


«x)mplishment  only  in  the  kingdom  of  Christ;  and 
yet  some  of  them  were  in  part  fulfilled  in  Solomon's 
reign. 

I.  That  it  should  be  a.  righteous  government;  {v. 
2.)  He  shall  judge  thy  people  with  righteousness. 
Compare  Isa.  xi.  4.  All  the  laws  of  Christ's  king- 
dom are  consonant  to  the  eternal  i-ules  of  equity;  the 
chancery  it  erects,  to  relieve  against  the  rigours  of 

ae  broken  law,  is  indeed  a  court  of  equity;  and 
against  the  sentence  of  his  last  judgment  there  will 
lie  no  exception.  The  peace  of  his  kingdom  shall 
be  supported  by  righteousness;  (v.  3.)  for  then  only 
is  the  peace  like  a  ri\'er,  when  the  righteous?iess  is 
as  the  waves  of  the  sea.  The  world  will  be  judged 
ill  righteousness,  Acts  xvii.  31. 

II.  That  it  should  be  a  peaceable  government; 
The  ■/nou?itai?is  shall  bring  peace,  and  the  little  hills; 
{y.  3.)  that  is,  (says  Dr.  Hammond,)  both  the  supe- 
rior and  the  inferior  couits  of  judicature  in  Solomon's 
kingdom.  There  shall  be  abundance  of  peace,  v.  7. 
Solomon's  name  signifies  peaceable,  and  such  was 
his  reign;  for  in  it  Israel  enjoyed  the  \ictories  of  the 
foregoing  reign,  and  preserved  the  tranquillity  and 
repose  of  that  reign.  But  peace  is,  in  a  special  man- 
ner, the  glory  of  Christ's  kingdom,  for,  as  far  as  it 
prevails,  it  reconciles  men  to  God,  to  themselves, 
and  to  one  another,  and  slays  all  enmities;  for  he  is 
our  Peace. 

III.  That  the  poor  and  needy  should  be,  in  a  par- 
ticular manner,  taken  under  the  protection  of  this 
government;  He  shall  Judge  thy  poor,  v.  2.  Those 
are  God's  poor,  that  are  impoverished  by  keeping  a 
good  conscience,  and  those  shall  be  provided  for 
with  a  distinguishing  care,  shall  be  judged  for  with 
judgment,  with  a  pai'ticular  cognizance  taken  of 

their  case,  and  a  particular  vengeance  taken  for 
their  wrongs.  The  poor  of  the  people,  and  the 
children  of  the  needy,  he  will  be  sure  so  to  judge, 
as  to  save,  x'.  4.  This  is  insisted  upon  again,  {y. 
12,  13.)  intimating  that  Christ  will  be  sure  to  carry 
his  cause  on  behalf  of  his  injured  poor.  He  will 
deliver  the  needy  that  lie  at  the  mercy  of  their  op- 

Eressors,  the  poor  also,  both  because  they  have  no 
elper,  and  it  is  for  his  honour  to  help  them ;  and 
because  they  cry  unto  him,  and  he  has  promised,  in 
answer  to  their  prayers,  to  help  them;  they  by 
prayei  commit  themselves  unto  him,  x.  14.  He  will 
spare  the  needy  that  throw  themselves  on  his  mercy, 
and  will  not  be  rigorous  and  severe  with  them,  he 
will  save  their  souls,  and  that  is  all  they  desire; 
Blessed  are  the  poor  in  spirit,  for  theirs  is  the  /cifig- 
dom  of  heaven.     Christ  is  the  poor  man's  King. 

IV.  That  proud  oppressors  shall  be  reckoned 
with;  He  shall  break  them  in  pieces;  {v.  4.)  shall 
take  away  their  power  to  hurt,  and  punish  them  for 
all  the  mischief  they  ha^'e  done.  This  is  the  office 
of  a  good  king,  Parcere  subjectis,  et  debellare  su- 
perbos — To  spare  the  va?iguish'd,  and  debase  the 
proud.  The  Devil  is  the  great  oppressor,  wliom 
Christ  will  break  in  pieces,  and  of  wliose  kingdom 
he  will  be  the  destruction;  with  the  breath  of  his 
mouth  shall  he  slay  that  wicked  one,  (Isa.  xi.  4.) 
and  sliall  deliver  the  souls  of  his  people  from  deceit 
and  violence,  v,  14.  He  shall  save  from  the  power 
of  Satan,  both  as  an  old  serpent  working  bv  deceit 
to  ensnare  them,  and  as  a  roaring  lion  working  by 
violence  to  terrify  and  devour  them.  So  precious 
shall  their  blood  be  unto  him,  that  not  a  drop  of  it 
shall  be  shed  by  the  deceit  or  violence  of  Satan  or 
his  instruments,' without  being  reckoned  for.  Cluist 
is  a  King,  who,  though  he  calls  his  subjects  some- 
times to  resist  unto  blood  fir  him,  yet  is  not  prodigal 
of  their  blood,  ivir  v/ill  ever  have  it  parted  with, 
but  upon  a  valuul)le  consideration  to  his  glory  and 
theirs,  and  the  filling  up  of  the  measure  cf  their 
enemies'  iniquity. 

V.  That  religion  shall  flourish  under  Christ's  go- 


vernment; [y.  5.)  They  shall  fear  thee  as  long  at 
the  sun  and  moon  endure.  Solomon  indeed  6uilt 
the  temple,  and  the  fear  and  worship  of  God  was 
well  kept  up,  for  some  time,  under  his  government, 
but  it  did  not  last  long;  this,  therefore,  must  point 
at  Christ's  kingdom,  all  the  subjects  of  which  JM-e 
brought  to,  and  kept  in,  the  fear  of  God;  for  the 
Christian  religion  has  a  direct  tendency  to,  and  a 
powerful  influence  upon,  the  support  and  advance- 
ment of  natural  religion.  Faith  in  Christ  will  set 
up,  and  keep  up,  the  fear  of  God;  and  therefore  this 
is  the  everlasting  gospel  that  is  preached,  Fear  God, 
and  give  honour  to  him.  Rev.  xiv.  7.  And  as 
Christ's  government  promotes  devotion  toward  Gcd, 
so  it  promotes  both  justice  and  charity  among  men; 
{y.  7.)  In  his  days  shall  the  righteous  flourish; 
righteousness  shall  be  practised,  and  those  that 
practise  rightecusness  shall  be  preferred.  Righ- 
teousness shall  a])ound,  and  be  in  reputation,  shall 
command,  and  be  in  power.  The  law  of  Christ, 
written  in  the  heart,  disposes  men  to  be  hcnest  and 
just,  and  to  render  to  all  their  due;  it  likewise  dis- 
poses men  to  live  in  love;  and  so  it  produces  abun- 
dance of  peace,  and  beats  swords  into  ploughshares. 
Both  hcliness  and  love  shall  be  pci-petual  in  Christ's 
kingdom,  and  shall  never  go  to  decay,  for  the  sub- 
jects of  it  shall  fear  God  as  long  as  the  su7i  and 
moon  endure;  Christianity,  in  the  profession  of  it, 
having  got  footing  in  the  world,  shall  keep  its  ground 
till  the  end  of  time,  and  having,  in  the  power  of  it, 
got  foe  ting  in  the  heart,  it  will  continue  there  till, 
by  death,  the  sun,  and  the  moon,  and  the  stars,  that 
is,  the  bodily  senses,  are  darkened.  Through  all 
the  changes  of  the  world,  and  all  the  changes  of 
life,  Christ's  kingdom  will  support  itself;  and  if  the 
fear  of  God  continues  as  long  as  the  sun  and  moon, 
abundance  of  peace  will.  The  peace  of  the  church, 
the  peace  of  the  soul,  shall  run  parallel  with  its 
purity  and  piety,  and  last  as  long  as  these  last. 

VI.  That  Christ's  government  shall  be  very  com- 
fortable to  all  his  faithful  loving  subjects;  {v.  6.)  He 
shall,  by  the  graces  and  comforts  of  his  Spirit,  cofne 
down  like  rain  upon  the  mown  grass;  not  on  that 
which  is  cut  down,  but  that  which  is  left  growing, 
that  it  may  spring  again,  though  it  was  beheaded. 
The  gospel  oi  Christ  distils  as  the  rain  which  softens 
the  ground  that  was  hard,  moistens  that  which  was 
dry,  and  so  makes  it  green  and  fmitful,  Isa.  Iv.  10. 
Let  our  hearts  dri77k  m  the  rain,  Heb.  vi.  7. 

VII.  That  Christ's  kingdom  shall  be  extended 
very  far,  and  greatly  enlarged;  considering,  1.  The 
extent  of  his  territories;  {v.  8. )  He  shall  have  domi- 
nion from  sea  to  sea,  from  the  South  sea  to  the 
North,  or  from  the  Red  sea  to  the  Mediterranean; 
and  from  the  river  Euphrates,  or  Nile,  to  the  ends 
of  the  earth.  Solomon's  dominion  was  very  large, 
(1  Kings  iv.  21.)  according  to  the  promise,  Gen. 
XV.  18.  But  no  sea,  no  river,  is  named,  that  it 
might,  by  these  proverbial  expressions,  bespeak  the 
universal  monarchy  of  the  Lord  Jesus.  His  gosp>el 
his  been,  or  shall  be,  preached  to  all  nations, 
(Matth.  xxiv.  14.)  and  the  kingdoms  of  the  world 
shall  become  his  kingdoms,  (Rev.  xi.  15.)  when  the 
fulness  of  the  Gentiles  shall  be  brought  in.  His  ter- 
ritories shall  be  extended  to  those  countries,  (1.) 
That  were  stran!:;ers  to  him;  They  that  dwell  in  the 
wilderness,  (  ut  of  all  high  roads,  that  seldom  hear 
news,  shall  hear  the  glad  tidings  of  the  Redeemer, 
and  redemption  by  him,  shall  bow  before  hi?n,  shall 
believe  in  him,  accept  of  him,  worship  him,  and  take 
his  yoke  upon  them.  Before  the  Lord  Jesus  w« 
must  all  either  bow  or  break;  if  we  break,  we  are 
mined,  if  we  l)ow,  we  are  certainly  made  for  ever. 
(2.)  Thr.t  were  enemies  to  him,  and  had  fiught 
against  him;  Theii  shall  lick  the  dust,  thcv  sh;ill  l>e 
brought  down,  rnd  laid  in  the  dust,  shall  bite  the. 
ground  for  vexation,  and  be  so  hunger-bitten,  that 


PSALMS,  LXXIl. 


411 


fliey  shall  be  glad  of  dust,  the  serpent's  meat,  (Gen. 
iii.  13.)  for  of  his  seed  they  are;  and  over  whonn 
shall  not  he  nde,  when  his  enemies  themselves  are 
thus  humbled  and  brought  low?  2.  The  dignity  of 
his  tributaries;  He  shall  not  only  reign  over  them 
that  dwell  in  the  wilderness,  the  peasants  and  cot- 
tagers, but  over  them  that  dwell  in  the  palaces, 
(r.  10.)  T/ie  kings  of  Tarshish,  and  of  the  isles,  that 
lie  most  remote  from  Israel,  and  are  the  isles  of  the 
Gentiles,  (Gen.  x.  5. )  these  shall  bring  presents  to 
him  as  their  Sovereign  Lord,  l)y  and  under  whom 
they  hold  their  crowns,  and  all  their  crown-lands. 
They  sliall  couit  liis  favour,  and  make  an  interest 
in  him,  tliat  they  itiay  hear  his  wisdom.  This  was 
literally  fulfilled  in  Solomon  j  for  all  the  kings  of  the 
earth  sought  the  wisdom  of  Solomon,  and  brought 
every  man  his  jiresent;  (2  Chron.  ix.  23,  24.)  and 
in  Christ  too,  when  the  wise  men  of  the  East,  wlio, 
proljably,  were  men  of  tlie  first  rank  in  their  own 
country,  came  to  worshii)  him,  and  brought  him 
ftresents,  Matth.  ii.  11.  They  sliall  present  them- 
selves to  him;  that  is  tlie  best  present  we  can  luring 
to  Christ,  and  without  that  no  other  present  is  ac- 
ceptable, Rom.  xii.  1.  They  shall  offer  gifts,  spi- 
ritual sacrifices  of  prayer  and  praise,  offer  them  to 
Chinst  as  their  God,  on  Christ  as  their  Altar,  which 
sanctifies  every  gift.  Their  conversion  to  God  is 
called  the  offering  ufi,  ov  sacrificing  of  the  Gentiles, 
Rom.  XV.  16.  And  so  is  their  devotion  to  God,  Heb. 
xiii.  15,  16.  Yea,  all  kings  shall,  sooner  or  later, 
fall  donun  before  him,  either  to  do  their  duty  to  him, 
or  to  receive  tlieir  doom  from  him,  v.  11.  They 
sliall  fall  before  him,  either  as  his  willing  suljjects, 
or  as  liis  conquered  cajjtives;  as  supplicants  for  liis 
mercy,  or  expectants  of  his  judgment.  And  when 
the  kings  submit,  the  people  come  in  of  course;  All 
ttatio?!s  shall  sejT'e  hi?n,  all  shiiW  be  invited  into  his 
service;  some  of  all  nations  shall  come  into  it,  and  in 
ever\-  nation  incense  shall  be  offered  to  him,  and  a 
fiure  rffering,  Mai.  i.  11.  Rev.  vii.  9. 

VIII.  That  lie  shall  be  honoured  and  beloved  by 
all  his  subjects,  {xk  15.)  He  shall  live;  his  subjects 
shall  desire  his  life,  O  king,  live  for  ever,  and  with 
good  I'eason;  f.r  he  has  said,  Because  I  live,  you 
shall  live  also;  and  of  him  it  is  witnessed,  that  he 
liveth,  ever  liveth,  making  ititercessioji,  Heb.  vii. 
8,  25.  He  shall  li\'e,  and  live  prosperously;  and, 
1.  Presents  sliuU  l)e  made  to  him.  Though  he  shall 
be  al)le  to  live  without  them,  for  he  needs  neitlier 
the  gifts,  nor  the  services  of  any;  yet  to  him  shall 
be  given  of  the  gold  of  Sheba;  gold,  the  best  of 
metals,  gold  of  Sheika,  which,  prol^ably,  was  the 
finest  gold;  for  he  that  is  best  must  be  served  with 
the  best.  They  that  have  abundance  of  the  wealth 
of  this  world,  that  have  gold  at  command,  must  give 
it  to  Christ,  must  serve  him  with  it,  do  good  with  it; 
Ho?iour  the  Lord  with  thy  substance.  2.  Prayers 
sliall  be  made  for  him,  and  that  continually.  The 
people  prayed  for  Solomon,  and  that  helped  to  make 
liim>  and  his  reign  so  great  a  blessing  to  them.  It  is 
the  duty  of  sulijects  to  make  prayers,  intercessions, 
and  gi\'ing  of  thanks,  for  kings  and  all  in  authority; 
not  in  compliment  to  them,  as  it  is  too  often  done, 
but  in  concern  for  the  public  welfare.  But  how  is 
this  applied  to  Christ?  He  needs  not  our  prayers, 
nor  can  have  any  benefit  by  them.  But  the  Old 
Testament  saints  prayed  for  his  coming,  prayed 
continually  for  it;  for  they  called  him  He  that  should 
come.  And,  now  that  he  is  come,'we  must  pray  for 
die  success  of  his  gospel,  and  the  advancement  of 
his  kingdom,  which  he  calls  praying  for  him;  Ho- 
sanna  to  the  Son  of  David,  prosperity  to  his  reign; 
mid  we  pray  for  his  second  coming.  It  may  be  read. 
Prayer  shall  be  made  through  him,  or  for  his  sake; 
whatsoe\'er  we  ask  of  the  Father  shall  be  in  his 
name,  and  in  dependence  upon  his  intercession.  3. 
Praises  shall  be  made  of  him,  and  high  encomiums 


given  of  his  wisdom,  justice,  and  goodness;  Daily 
shall  he  be  praised.  By  praying  daily  in  his  name, 
we  give  him  honour.  Subjects  ought  to  s])eak  well 
of  t!ie  government  that  is  a  blessing  to  them;  and 
much  more  ought  all  Christians  to  praise  Jesus 
Christ,  daily  to  praise  him;  for  they  owe  their  all  to 
him,  and  to  him  they  lie  under  the  highest  obliga 
tions. 

IX.  That  under  his  government  there  shall  be  a 
wonderful  mcrease  both  of  meat  and  mouths,  both 
of  the  fiaiits  of  the  earth  in  the  country,  and  of  the 
people  uihabiting  the  cities,  v.  16.  l.The  country 
shall  grow  rich;  sow  but  a  handful  of  corn  on  the 
top  of  the  mountains,  whence  one  would  expect  but 
little,  and  yet  the  fruit  of  it  shall  shake  like  Leba- 
non, it  shall  come  up  like  a  wood,  sotliick,  and  tall, 
and  strong,  like  the  cedars  of  Lebanon.  Even 
upon  the  tops  of  the  mountains,  the  eaith  shall 
bring  forth  by  handfuls;  that  is  an  expression  of 
great  plenty;  (Gen.  xli.  47.)  as  the  grass  upon  the 
house-top  is  said  to  be  that  wherewith  the  mower 
fills  not  his  hand.  This  is  ajiplicable  to  the  won- 
derful productions  of  the  seed  of  the  gospel  in  the 
days  ri  the  Messiah.  A  handful  of  that  seed,  sown 
in  the  mountainous  and  barren  soil  of  the  Gentile 
world,  produced  a  wonderful  harAest  gathered  into 
Christ,  fruit  that  shook  like  Lebanon.  The  fields 
were  white  to  the  hai-vest,  John  iv.  35.  Matth.  ix. 
37.  The  grain  of  mustard-seed  grew  up  to  a  great 
tree.  2.  The  towns  shall  grow  populous;  T/iey  of 
the  city  shall  flourish  like  grass,  for  number,  for 
verdure.  Tlie  gospel-churcli,  the  city  of  God 
among  men,  shall  have  all  the  marks  of  prosperity, 
many  shall  be  added  to  it,  and  those  that  are,  slmll 
be  happy  in  it. 

X.  That  his  government  shall  be  perpetual,  both 
to  his  honour,  and  to  the  happiness  cf  his  subjects. 
Tlie  Lord  Jesus  shall  reign  for  cvei",  and  of  him  only 
this  must  be  understood,  and  net  at  all  of  Solomon. 
It  is  Christ  only  that  shall  be  feared  throughout  all 
generations,  (y.  5.)  and  as  lo7ig  as  the  sun  and  moon 
endure,  v.  7.  1.  The  honour  of  the  ])rince  is  im- 
mortal, and  shall  never  be  sullied;  (t.  17.)  His 
name  shall  endure  for  ever,  in  despite  of  all  the 
malicious  attempts  and  endeavours  of  the  powers  of 
darkness  to  eclipse  the  lustre  of  it,  and  to  cut  off 
tlie  line  of  it;  it  sliall  be  preserved,  it  shall  be  per- 
petuated, it  shall  be  propagated.  As  the  names  of 
earthly  princes  are  continued  in  their  posterity,  so 
Christ  is  in  himself;  Filiabitur  nomen  ejus — His 
name  shall  descend  to  posterity;  all  nations,  while 
the  world  stands,  shall  call  him  blessed;  shall  bless 
God  for  him,  continually  speak  well  of  him,  and 
think  themselves  happy  in  him.  To  the  end  ot 
time,  and  to  eteniity,  his  name  shall  be  celebrated, 
shall  be  made  use  of;  every  tongue  shall  confess  it, 
and  every  knee  shall  bow  before  it.  2.  The  happi- 
ness of  the  people  is  universal  too,  it  is  complete, 
and  everlasting;  men  shall  be  blessed,  tndy  and  for 
ever  blessed,  in  him.  This  plainly  refers  to  the 
promise  made  unto  the  fathers,  that  in  the  Messiah 
all  the  nations  of  the  earth  should  be  blessed.  Gen. 
xii.  3. 

1 8.  Blessed  le  the  Lord  God,  the  God 
of  Israel,  who  only  doeth  wondrous  thin^. 
19.  And  blessed  he  his  glorious  name  for 
ever :  and  let  the  whole  earth  be  filled  with 
his  gloiy.  Amen,  and  amen.  20.  The  pray- 
ers of  David  the  son  of  Jesse  are  ended. 

Such  an  illustrious  prophecy  as  is  in  the  foi-ego- 
ing  verses  of  the  Messiah  and  his  kingdom,  may 
fitly  be  concluded,  as  it  is  here,  with  hearty  pray- 
ers and  praises. 

1.  1  tk*  'psalmist  is  her6  enlarged  in  thanksgivijigb 


4t2 


PSALMS,  LXXIIL 


tor  the  prophecy  and  promise,  -v  18,  19.  So  sure 
is  every  word  of  God,  and  with  so  much  satis- 
faction may  we  rely  upon  it,  that  we  have  reason 
enough  to  give  thanks  for  what  he  has  said,  though 
it  be  not  yet  done.  We  must  own,  that,  for  all  the 
great  things  he  has  done  for  the  world,  for  the 
church,  for  the  children  of  men,  for  his  own  chil- 
dren, in  the  kingdom  of  providence,  in  the  kingdom 
of  grace,  for  all  the  power  and  ti-ust  lodged  in  the 
hands  of  the  Redeemer,  God  is  worthy  to  be  praised; 
we  must  stir  up  ourselves  and  all  that  is  within  us 
to  praise  him  after  the  best  manner,  and  desire  that 
all  others  may  do  it.  Blessed  be  t/ie  Lord,  that  is, 
blessed  be  his  glorious  name;  for  it  is  only  in  his 
name  that  we  can  contribute  any  thing  to  his  glory 
and  blessedness,  and  yet  that  is  also  exalted  above 
all  blessing  and  firaise.  Let  it  be  blessed  for  ever, 
it  shall  be  blessed  for  ever,  it  deserves  to  be  blessed 
for  ever,  and  we  hope  to  be  for  ever  blessing  it. 
We  are  here  taught  to  bless  the  name  of  Christ, 
and  to  bless  God  in  Christ,  for  all  that  which  he 
has  done  for  us  by  him.  We  must  bless  him,  (1.) 
As  the  Lord  God,  as  a  self-existent,  self-sufficient. 
Being,  and  our  Sovereign  Lord.  (2.)  As  the  God 
of  Israel,  in  covenant  with  that  people,  and  woi-- 
shipped  bvthem,  and  who  docs  this  in  performance 
of  the  truth  unto  Jacob  and  the  mercy  to  Abraham. 
(3.)  As  the  God  who  only  does  ivondrotis  things,  in 
creation  and  providence,  and  especially  tliis  work  of 
redemption,  which  excels  them  all.  Men's  works 
are  little  common  trifling  things,  which,  however, 
without  him,  they  could  not  do.  But  God  does  all 
bv  his  own  power,  and  they  are  wondrous  things 
which  he  does,  and  such  as  will  be  the  eternal  ad- 
miration of  saints  and  angels. 

2.  He  is  earnest  in  prayer  for  the  accrmplish- 
ment  of  this  prophecy  and  promise;  Let  the  whole 
earth  be  fiVed  with  his  glory;  ;'.s  it  will  be  when  the 
kings  of  Tarshish,  and  the  isles,  shall  bring  fire- 
sents  to  him.  It  is  sad  to  think  how  empty  the  eailh 
is  of  the  glorv  of  God,  how  little  service  and  lionnur 
he  has  from  a  world  to  which  he  is  such  a  bountiful 
Benefactor.  All  those,  therefore,  that  wish  well  to 
the  honour  of  God,  and  the  welfare  of  mankind, 
cannot  but  desire  that  the  earth  may  be  filled  with 
the  discoveries  of  his  gl'ry,  suitably  returned  in 
thankful  acknowledgments  of  his  glory.  Let  e\ery 
heart,  and  every  mouth,  and  every  assembly,  be 
filled  with  the  high  praises  of  God.  We  shall  see 
how  earnest  David  is  in  this  prayer,  and  how  much 
his  heart  is  in  it,  if  we  observe,  (1.)  How  he  shuts 
up  the  prayer  with  a  douljle  seal;  "  jimen  and 
Amen,  again  and  again  I  say,  I  say  it,  and  let  all 
others  say  the  same,  so  be  it;  Amen  to  my  prayer; 
Amen  to  the  pravers  of  all  the  saints  to  this  pur- 
port; Hallowed  be  thy  naine,  thy  kitigdom  come." 
[2.)  How  he  even  shuts  u])  his  life  with  this  prayer, 
V.  20.  This  was  the  last  psilm  that  ever  he  penned, 
though  not  placed  last  in  this  collection;  he  penned 
it  when  he  lav  on  his  death-l)'-d,  and  with  this  he 
breathes  his  last;  "Let  God  be  glorified,  let  the 
kingdom  of  the  Messiah  be  set  up,  and  kept  up  in 
the  world,  and  I  have  enough,  I  desire  no  more. 
With  this  let  the  prayers  of  David  the  son  of  Jesse  be 
ended;  even  so,  come,  Lord  Jesus,  come  quickly." 

PSALM  LXXriI. 

This  psalm,  and  the  ten  that  next  follow  it,  carry  the  name 
of  Asaph  in  the  titles  of  them.  If  he  was  the  penman 
of  them,  (as  many  think,)  we  ritrhlly  call  them  psalms 
of  Asaph.  If  he  was  only  the  chief  musician,  to  whom 
they  were  delivered,  our  marprinal  readin?  is  risrht,  which 
calls  them  psalms  for  Asaph.  It  is  prohable  that  he 
penned  them;  for  we  read  of  the  words  of  David,  and  of 
Asaph  the  seer,  which  were  ti«cd  in  praisinfr  God,  in  He- 
zekiah's  time,  2  Chron.  xxix.  30.  Though  the  Spirit  of 
P'ophecy,  by  sacred  songs,  descended  chiefly  on  David, 


who  is  therefore  styled  the  xweet  psalmist  of  Israel,  yet 
God  put  some  of  that  Spirit  upon  those  about  him. 
'J'his  is  a  psalm  of  great  use;  it  gives  us  an  account  of 
the  conflict  which  the  psalmist  had  with  a  strong  temp- 
tation to  envy  the  prosperity  of  w  icked  people.  He  be- 
gins his  account  with  a  sacred  principle,  which  he  held 
fast,  and,  by  the  help  of  which,  he  kept  his  ground,  and 
carried  his  point,  v.  1.  He  then  tells  us,  I.  How  he  got 
into  the  temptation,  v.  2.  .14.  II.  How  he  got  out  of  the 
temptation,  and  gained  a  victory  over  it,  v.  15.. 20.  III. 
How  he  got  by  the  temptation,  and  was  the  better  for  it, 
V.  21 . .  28.  If,  in  singing  this  psalm,  we  fortify  ourselves 
against  the  like  temptation,  we  do  not  use  it  in  vain. 
The  experiences  of  others  should  be  our  instructions. 


A  fisalm  of  Asaph, 


1. 


TRULY  God  is  good  to  Israel,  even 
to  such  as  are  of  a  clean  heart.  2. 
But  as  for  me,  my  feet  were  ahuost  gone  ; 
my  steps  had  well  nigh  slipped.  3.  For  I 
was  envious  at  the  foolish,  when  I  saw  the 
prosperity  of  the  wicked.  4.  For  there  are 
no  bands  in  tiieir  death;  but  their  strength 
is  firm.  5.  They  are  not  in  trouble  as 
other  men,  neither  are  they  plagued  like 
other  men.  6.  Therefore  pride  compasseth 
them  about  as  a  chain  ;  violence  covereth 
them  as  a  garment.  7.  Their  eyes  stand 
out  whh  fatness:  they  have  more  than  heart 
could  wish.  8.  They  are  corrupt,  and  speak 
vA'ickedly  concerning  oppression :  they  speak 
loftily.  9.  They  set  their  mouth  against 
tlie  heavens;  and  their  tongue  walketh 
through  the  earth.  10.  Therefore  his  peo- 
ple return  hither;  and  waters  of  a  full  citp 
are  wrung  out  to  them :  11.  And  they  say. 
How  doth  God  know  ?  and  is  there  know- 
ledge in  the  Most  High  ?  1 2.  Behold,  these 
are  the  ungodly  who  prosper  in  the  world; 
they  increase  in  riches.  13.  Verily  I  have 
cleansed  my  heart  in  vain,  and  washed  my 
hands  in  innocency.  14.  For  all  the  day 
long  have  I  been  plagued,  and  chastened 
every  morning. 

This  psalm  begins  somewhat  abruptly.  Yet  God 
is  good  to  Israel,  so  the  margin  reads  it:  he  had 
been  thinking  of  the  prosperity  of  the  wicked;  while 
he  was  thus  musing,  the  fire  burned,  and,  at  last, 
he  spake  by  way  of  check  to  himself  for  what  he 
had  been  thinking  of;  "  However  it  be,  yet  God  is 
good."  Though  wicked  people  receive  many  of 
the  gifts  of  his  ])rovidential  bounty,  yet  we  must 
own  tliat  he  is,  in  a  peculiar  manner,  good  to  Is- 
rael; they  have  favours  from  him,  which  others 
have  not. 

The  psalmist  designs  an  account  of  a  temptaticn 
he  was  strongly  ;issaulted  with — to  envy  the  pros- 
perity of  the  wicked;  a  ccmmon  temptation,  which 
has  tried  the  graces  of  many  of  the  saints.  Now, 
in  this  account, 

I.  He  lavs  down,  in  the  first  place,  that  great 
principle  which  he  is  resolved  to  abide  by,  and  not 
to  quit  while  he  was  parleying  with  this  temptatirn, 
V.  1.  Job,  when  he  was  entering  into  such  a  temp- 
tation, fixed  for  his  principle,  the  omniscience  of 
Ciod;  Times  are  not  hidden  from  the  Almightyy 
Job  xxiv.  1.  Jeremiah's  principle  is,  the  justice  of 
God;  Fighteons  art  thou,  O  God,  when  I  fileaa 
with  thee,  Jer.  xii.  1.  Habakkuk's  principle  is, 
the  holiness  of  God;  Thou  art  of  fiurer  eyes  than 


PSALMS,  LXXIir. 


413 


to  behold  iniquity,  Hab.  i.  13.  The  psalmist's 
here,  is,  the  goodness  of  God.  These  are  truths 
which  cannot  be  shaken,  and  which  we  must  re- 
solve to  live  and  die  by.  Though  we  may  not  be 
able  to  reconcile  all  the  disposals  of  Providence 
with  them,  we  must  believe  they  are  reconcileable. 
Note,  Good  thoughts  of  God  will  fortify  us  against 
many  of  Sitan's  temptations.  Truly  God  is  good; 
he  had  had  many  thoughts  in  his  mind  concerning 
the  providences  of  God,  but  this  word,  at  last,  set- 
tled him ;  For  all  this,  God  is  good,  good  to  Israel, 
even  to  those  that  ere  of  a  clean  heart.  Note,  1. 
Those  are  the  Israel  of  God  that  are  of  a  clean 
heart,  purified  by  the  blood  of  Christ,  cleansed 
from  the  pollutions  of  sin,  and  entirely  devoted  to 
the  glory  of  God.  An  upright  heart  is  a  clean 
heart;  cleanness  is  truth  in  the  inward  part.  2. 
God,  who  is  good  to  all,  is,  in  a  special  manner, 
good  to  his  church  and  people,  as  he  was  to  Israel 
of  old.  God  was  good  to  Israel  in  redeeming  them 
out  of  Egypt,  taking  them  into  covenant  with  him- 
self, giving  them  his  laws  and  ordinances,  and,  in 
the  various  providences  that  related  to  them;  he 
is,  in  like  manner,  good  to  all  them  that  are  of  a 
clean  heart,  and,  whatever  happens,  we  must  not 
think  otherwise. 

II.  He  comes,  now,  to  relate  the  shock  that  was 
given  to  his  faith,  in  God's  distinguishing  goodness 
to  Israel,  by  a  strong  temptation  to  envy  the  pros- 
pei'ity  of  the  wicked,  and  therefore  to  think  that 
the  Israel  of  God  are  no  happier  than  other  people, 
ixnd  that  God  is  no  kinder  to  them  than  to  others. 
He  speaks  of  it  as  a  very  near  escape,  that  he  had 
not  been  quite  foiled  and  overthrown  by  this  temp- 
tation, V.  2.  "But,  as  for  me,  though  I  was  so 
well  satisfied  in  the  goodness  of  God  to  Israel,  yet 
my  feet  were  almost  gone,  the  tempter  had  almost 
tripped  up  my  heels,  my  steps  had  well  nigh  slip- 
ped, I  had  like  to  have  quitted  my  religion,  and 
given  up  all  my  expectations  of  benefit  by  it,  for  I 
was  envious  at  the  foolish."  Note,  1.  The  faith 
even  of  strong  believers  may  sometimes  be  sorely 
shaken,  and  ready  to  fail  them.  There  are  storms 
that  will  try  the  firmest  anchors.  2.  Those  that 
shall  never  be  quite  undone,  are  sometimes  very 
near  it,  and,  in  their  own  apprehension,  as  good  as 
gone.  Many  a  precious  soul,  that  shall  live  for 
ever,  had  once  a  very  naiTow  turn  of  its  life;  almost 
and  well  nigh  ruined,  but  a  step  between  it  and 
fatal  apostasy,  and  yet  snatched  as  a  brand  out  of 
the  burning,  which  will  for  ever  magnify  the  riches 
of  divine  grace  in  the  nations  of  them  that  are  saved. 
Now  let  us  take  notice  of  the  process  of  the 
psalmist's  temptation,  what  he  was  tempted  with, 
and  tempted  to  do. 

(1.)  He  observed  that  foolish  wicked  people  have 
sometimes  a  very  great  share  of  outward  prosperity. 
He  saw,  with  grief,  the  firosfierity  of  the  wicked,  v. 
3.  Wicked  people  are  really  foolish  people,  and 
act  against  reason  and  their  true  interest,  and  yet 
every  stander-by  sees  their  prosperity. 

[1.1  They  seem  to  have  the  least  share  of  the 
troubles  and  calamities  of  this  life;  {v.  5.)  They 
are  not  in  the  troubles  of  other  men,  even  of  wise 
and  good  men,  neither  are  they  plagued  like  other 
men,  but  seem  as  if,  by  some  special  privilege,  they 
were  exempted  from  the  common  lot  of  sorrow-s. 
If  they  meet  with  some  little  trouble,  it  is  nothing 
to  what  others  endure,  that  are  less  sinners,  and  yet 
greater  sufferers. 

[2.  ]  They  seem  to  have  the  greatest  share  of  the 
comforts  of  this  life.  They  live  at  ease,  and  bathe 
themselves  in  pleasures,  so  that  their  eyes  stand  out 
tvith  fatness,  v.  7.  See  what  the  excess  of  plea- 
sure is;  the  moderate  use  of  it  enlightens  the  eyes, 
nut  they  that  indulge  themselves  inordinately  in 
the  delights  of  sense  ha\'e  their  eyes  i-eady  to  start 


out  of  their  heads.  Epicures  are  really  their  own 
tormentors,  by  putting  a  force  upcn  nature,  while 
they  pretend  to  gratify  it.  And  well  may  they  feed 
themselves  to  the  full,  who  have  more  "thLin  'heart 
could  wish,  more  than  thev  themselves  ever  the  utht 
of,  or  expected  to  be  ma'stcrs  cf.  They  have,"  at 
least,  more  than  an  humble,  quiet,  ccntented,  heart 
could  wish,  yet  not  so  much  :  s  they  themselvt-s 
wish  for.  There  are  many  who  have  a  great  dei.l 
of  this  life  in  their  hands,  but  nothing  of  the  other 
life  in  their  hearts.  Thev  are  ungotlly,  live  withe  ut 
the  fear  and  worship  of  God,  and  yet  thty. prosper 
and  come  on  in  the  world,  and  not  only  are  rich, 
but  increase  in  riches,  v.  12.  They  are  locked 
upon  as  thriving  men;  while  ethers  have  much  ado 
to  keep  what  they  have,  they  are  still  adding  more, 
more  honour,  power,  pleasure,  by  increasing  in 
riches;  7^hey  are  the  prosperous  of  the  age,  so  seme 
read  it. 

[3.]  Their  end  seems  to  be  peace;  this  is  men- 
tioned first,  on  account  of  its  being  so  strange;  for  it 
was  never  thought  to  be  the  peculiar  privilege  ( f 
the  godly;  (xxxvii..  37.)  yet,  to  outward  appear- 
ance, it  is  often  the  lot  cf  the  ungodly;  {v.  4. )  There 
are  ?io  bands  in  their  death.  They  are  not  taken 
off  by  a  violent  death;  they  are  foolish,  and  yet  die 
not  as  fools  die;  for  their  ha?ids  are  not  bound,  vcr 
their  feet  put  in  fetters,  2  Sam.  iii.  33,  34.  They 
are  not  taken  off  by  an  untimely  death,  like  the 
fruit  forced  from  the  tree  before  it  is  ripe,  but  rrc 
left  to  hang  on,  till,  through  old  age,  they  gently 
drop  off"  themselves.  They  do  not  die  of  sore  and 
painful  diseases,  there  are  no  pangs,  no  agonies,  in 
their  death,  hut  their  strength  is  firm  to  the  last,  so 
that  they  scaz-cely  feel  themselves  die.  They  are 
of  those  who  die  in  their  full  strength,  being  wholly 
at  ease  and  quiet;  not  of  those  that  die  in  the  bitter- 
ness of  their  souls,  and  nei>er  eat  tvith  pleas2ire. 
Job  xxi.  23,  25.  _  Nay,  they  are  not  bound  by  the 
terrors  of  conscience  in  their  dying  moments,  they 
are  not  frightened  either  with  remembrance  of 
their  sins,  or  the  prospect  of  their  misery;  but  die 
securely.  We  cannot  judge  of  men's  state  on  the 
other  side  death,  either  by  the  manner  of  their 
death,  or  the  frame  of  their  spirits  in  dying.  Men 
may  die  like  lambs,  and  yet  have  their  place  with 
the  goats. 

(2.)  He  obser\'ed  that  they  made  a  very  bad  use 
of  their  outward  prosperity,  and  were  hardened  by 
it  in  their  wickedness,  which  very  much  strength- 
ened the  temptation  he  was  in  to  fret  at  it.  If  it 
had  done  them  any  good,  if  it  had  made  them  less 
provoking  to  God,  or  less  oppressive  to  man,  it 
would  never  have  vexed  him;  but  it  had  quite  a  con- 
trary effect  upon  them. 

[1.]  It  made  them  very  proud  and  haughty,  be- 
cause they  live  at  ease;  Pride  compasses  the?n  as  a 
chain,  -v.  6.  They  show  themselves  (to  all  that 
see  them)  to  be  puffed  up  with  their  prosperity,  as 
men  show  their  ornaments ;  The  pride  of  Israel  tes- 
tifies to  his  face,  Hos.  v.  5.  Isa.  iii.  9.  Pride  ties 
on  their  chain,  or  necklace;  so  Dr.  Hammond  reads 
it.  It  is  no  harm  to  wear  a  chain  or  necklace;  but 
when  pride  ties  it  on,  when  it  is  worn  to  gratify  a 
vain  mind,  it  ceases  to  be  an  ornament.  It  is  not  so 
much  what  the  dres?  or  apparel  is,  (thrugh  we 
have  rules  for  that,  1  Tim.  ii.  9.)  as  what  principle 
ties  it  on,  and  with  what  spirit  it  is  worn.  And  as 
the  pride  of  sinners  appear  in  their  dress,  so  it 
does  in  their  talk;  They  speak  loftily-  (t'.  8.)  they 
affect  great  swelling  words  of  vanity,  (2  Pet.  ii. 
18. )  bragging  of  themselves,  and  disdaining  all  about 
them.  Out  of  the  abundance  of  the  pride  that  is  in 
their  heart  they  speak  big. 

[2.  ]  It  made  them  oppressive  to  their  poor  neigh- 
bours; (v.  6.)  Violence  covers  the?n  as  a  garment. 
What  they  have  got  by  fraud  and  oppression,  they 


414 


PSALMS,  LXXIIl. 


keep  and  increase  by  the  same  wicked  methods,  and 
care  not  what  injury' they  do  to  others,  nor  what  vio- 
lence they  use,  so  they  may  but  enrich  and  aggran- 
dize themselves.  They  are  corrupt,  like  the  giants, 
the  sinners  of  the  old  world,  when  the  earth  nvas  filled 
with  violence.  Gen.  vi.  11,  13.  They  care  not  what 
mischief  they  do,  either  for  mischief-sake,  or  for 
tlieir  own  advantage-sake.  They  speak  wickedly 
concerning'  oppression,  they  oppress  and  justify 
themselves  in  it;  they  that  speak  well  of  sin,  speak 
wickedly  of  it.  They  are  corrupt,  that  is,  dissolved 
ui  pleasures,  and  every  thing  that  is  luxurious;  (so 
some;)  and  then  they  deride  and  speak  maliciously, 
they  care  not  whom  they  wound  with  the  poisoned 
darts  of  calumny,  from  on  high  they  speak  oppres- 
sion. 

[3.  ]  It  made  them  very  insolent  in  their  carriage, 
toward  both  God  and  man;  {v.  9.)  They  set  their 
mouth  agai72st  the  heavens;  putting  contempt  upon 
God  himself  and  his  honour,  bidding  defiance  to  him, 
and  his  power  and  justice;  they  cannot  reach  the 
heavens  with  their  hands,  to  shake  God's  throne, 
else  they  would;  but  they  show  their  ill-will  by 
setting  their  mouth  against  the  heavens.  Their 
tonj^ie  also  walks  through  the  earth,  and  they  take 
libvrty  to  abuse  all  that  come  in  their  way.  No 
man's  greatness  or  goodness  can  secure  him  from 
the  scourge  of  the  virulent  tongue ;  they  take  a  pride 
and  pleasure  in  bantering  all  mankind;  they  are 
pests  of  the  country,  for  they  neither  fear  God  nor 
regard  man. 

[4.]  In  all  this,  they  were  very  atheistical  and 
profine.  Thev  could  not  have  been  thus  wicked, 
if  thev  had  not  learned  to  say,  (z>.  11.)  How  doth 
God  know?  and  is  there  knowledge  iji  the  Most 
High?  So  far  were  they  from  deshnng  the  know- 
ledge of  God,  who  gave  them  all  the  good  things 
thev  had,  and  would  have  taught  them  to  use  them 
well,  that  they  were  not  willing  to  believe  God  had 
any  knowledge  of  them,  that  he  took  any  notice  cf 
their  wickedness,  or  would  ever  call  them  to  an  ac- 
count. As  if  because  he  is  Most  High,  he  could 
not,  or  would  not,  see  them.  Job  xxii.  12,  13. 
Whereas  because  he  is  Most  High,  therefore  he 
can,  and  will,  take  cognizance  of  all  the  children  of 
men,  and  of  all  they  do,  or  say,  or  think.  What  an 
affront  is  it  to  the  God  of  infinite  knowledge,  from 
whom  "all  knowledge  is,  to  ask,  Is  there  knowledge 
in  him?  Well  may  he  say,  (v.  12.)  Behold,  these 
are  the  ungodly. 

(3.)  He  observed,  that,  while  wicked  men  thus 
prospered  in  t'aeir  impiety,  and  were  made  more 
mipious  by  their  prosperity,  good  people  were  in 
great  affliction,  and  he  himself  in  particular,  which 
V  ery  much  strengthened  the  temptation  he  was  in 
to  quarrel  with  Providence. 

[1.]  He  looked  abroad,  and  saw  many  of  God's 
people  greatly  at  a  loss;  (y.  10.)  "Because  the 
wicked  are  so  very  daring,  therefore  his  people  re- 
turn hither;  they  are  at  the  same  pause,  the  same 
plunge,  that  I  am  at;  they  know  not  what  to  say  to 
it,  any  more  than  I  do,  aiul  the  rather,  because  wa- 
ters of  a  full  cup  are  wrung  out  to  them ;  they  are  not 
only  made  to  drink,  and  to  drink  deep,  of  the  bitter 
cup  of  affliction,  but  to  drink  all;  care  is  taken  that 
they  lose  not  a  drop  of  that  unpleasant  potion,  the 
waters  are  wrung  out  unto  them,  that  they  may 
have  the  dregs  of  the  cup.  They  pour  out  al5\ni- 
dance  of  tears  when  they  hear  wicked  people  blas- 
pheme God,  and  speak  profanely,"  as  David  did, 
cxix.  136.    These  are  the  waters  wnuig  out  to  tlieni. 

[2.]  He  looked  at  home,  and  felt  himself  under 
the  continual  frowns  of  Providence,  while  the  wick- 
ed were  sunning  themselves  in  its  smiles;  (t.  14.) 
"  For  my  part,"  siys  he,  "  jill  the  day  long  have  I 
been  plagued  with  one  affliction  or  another,  and 
chastened  ex'ery  morning,  as  duly  as  the  moniing 


comes."  His  afflictirns  were  great,  he  was  chas 
tened  and  plagued;  the  returns  cf  them  were  con 
stant,  ex'ery  morning  with  the  morning,  and  they 
continued,  without  intermission,  all  the  day  long. 
This  he  thought  was  very  hard,  that,  when  those 
who  blasphemed  God  were  in  prosperity,  he,  that 
worshipped  God,  was  under  such  great  aflflicticn.  He 
spake  feelingly  when  he  spake  of  his  own  trcubles; 
there  is  no  disputing  against  sense,  except  by  faitli. 
(4.)  From  all  this  arose  a  veiy  strong  temptation 
to  cast  off  his  religion.  [1.]  Some,  that  observed 
the  prosperity  of  the  wiclced,  especially  comparing 
it  with  the  afflictions  of  the  righteous,  were  tempted 
to  deny  a  Providence,  and  to  think  that  God  had 
forsaken  the  earth.  In  this  sense  some  take  v,  IL 
There  are  those,  even  among  God's  professing  peo- 
ple, that  say,  "How  does  God  know?  Surely  all 
things  are  left  to  blind  fortune,  and  not  disposed  of 
by  an  all-seeing  God."  Some  of  the  heathen,  upon 
such  a  remark  as  this,  have  asked,  Quis  putet  esse 
Deos? — JMio  will  believe  that  there  arc  Gods?  [2.] 
Though  the  psalmist's  feet  were  not  so  far  gone  as 
to  question  God's  omniscience,  yet  he  was  tempted 
to  question  the  benefit  cf  religion,  and  to  say,  (r. 
13.)  Verily,  I  have  cleansed  my  heart  in  voir:,  and 
have,  to  no  purpose,  washed  my  hands  in  innocency. 
See  here  what  it  is  to  be  religious;  it  is  to  cleanse 
our  hearts,  in  the  first  place,  by  repentance  and  re- 
generation, and  then  to  wash  our  hands  in  innocency, 
by  an  universal  reformation  of  cur  lives.  It  is  not 
in  vain  to  do  this;  not  in  vain  to  serve  God  and  keep 
his  ordinances;  but  good  men  have  been  sometimes 
tempted  to  say,  "  It  is  in  vain,"  and  "Religion  is  a 
thing  that  there  is  nothing  to  be  got  by,"  because 
they  see  wicked  people  in  prosperity.  But  how- 
ever the  thing  may  appear  now,  when  the  pui'e  in 
heart,  those  blesseel  ones,  shall  see  God,  (Matth.  v. 
8. )  they  will  not  say  that  they  have  cleansed  their 
hearts  in  vain. 

15.  If  I  say,  I  will  speak  linis;  behold,  I 
should  offend  against  the  generation  of  thy 
children.  16.  When  I  thought  to  know 
this,  it  iras  too  painful  for  me,  1 7.  Until  1 
went  into  the  sanctuary  of  God;  iheii  un- 
derstood I  tlieir  end.  1 8.  Surely  thou  didst 
set  them  in  slipper)^  places:  thou  castedst 
them  down  into  destruction.  19.  How  are 
they  hrousht  into  desolation,  as  in  a  mo- 
ment! they  are  utterly  consumed  with  ter- 
rors. 20.  As  a  dream  when  one  awaketh  ; 
so,  O  Lord,  when  thou  awakest,  thou  shall 
despise  their  image. 

We  have  seen  what  a  strong  temptation  the  psalm- 
ist was  into  envy  prospering  profaneness;  now  here 
we  are  told  how  he  kept  his  footing,  and  got  the 
victory. 

I.  He  kept  up  a  respect  for  God's  people,  and 
with  that  he  restrained  himself  from  speaking  wha» 
he  had  thought  amiss,  t'.  15.  He  got  the  victory 
by  degrees,  and  this  was  the  first  point  he  gained; 
he  was  ready  to  say,  Verily,  I  have  cleansed  my 
heart  in  vain,  and  thought  he  had  reason  to  say  it; 
but  he  kept  his  mouth  with  this  consideration;  "  If 
I  say,  I  will  speak  thus;  behold,  I  should  myself 
revolt  and  apostatize  from,  and  so  give  the  greatest 
( ffcnce  imaginable  to,  the  genera f ion  of  thy  chil- 
dren." Observe  here,  1.  Though  he  thought  amiss, 
he  took  care  not  to  utter  that  evil  thought  which  he 
had  conceived.  Note,  It  is  bad  to  think  ill,  but  it 
is  worse  to  speak  it,  for  that  is  giving  tlie  evil 
thought  an  Imjirimatur — A  public  sanction;  it  is 
allowing  it,  giving  consent  to  it,  and  publishing  i» 


PSALMS,  LXXIIl. 


415 


fcr  thp  infection  of  others.  But  it  is  a  good  sign 
that  we  repent  of  the  evil  imagination  of  the  heart, 
if  we  suppress  it,  and  the  error  remains  with  our- 
selves. It,  tlierefore,  thou  liast  been  so  foolish  as  to 
think  evil,  be  so  wise  as  to  lay  thy  hand  upon  thy 
mouth,  and  let  it  go  no  further,  Prov.  xxx.  32. 
If  I  say,  I  ivill  speak  thus.  Observe,  Though  his 
corrupt  heart  made  this  inference  from  the  prospe- 
rity of  the  wicked,  yet  he  did  not  mention  it  to 
those  about  him,  till  he  h  id  debated  within  himself, 
whether  it  were  fit  to  be  mentioned  or  no.  Note, 
We  must  think  twice  before  we  speak  once;  both 
because  some  things  may  be  thought,  which  yet 
may  not  be  spoken,  and  because  the  second  thoughts 
may  correct  the  mistakes  of  the  first.  2.  The  rea- 
son' why  he  would  not  speak  it,  was,  for  fear  of 
giving  offence  to  those  whom  God  owned  for  his 
children.  Note,  (1.)  There  are  a  people  in  the 
world,  tiiat  are  the  generation  of  God's  children,  a 
set  of  men  that  hear  and  love  God  as  their  Father. 
(2. )  "NVe  must  be  \'ery  careful  not  to  say  or  do  any 
thing  which  may  justly  offend  any  of  these  little 
ones,  (Matth.  xviii.  6. )  especially  which  may  offend 
Vie  generation  of  them,  may  sadden  their  hearts,  or 
weaken  their  hands,  or  shake  their  intei'est.  (3.) 
There  is  nothing  that  can  give  more  general  offence 
to  the  generation  of  God's  children,  than  to  say  that 
•we  have  cleansed  our  heart  in  -vain,  or  that  it  is  in 
vain  to  serve  God;  for  there  is  nothing  more  con- 
trary to  their  universal  sentiment  and  experience, 
nor  any  thing  that  grieves  them  more,  than  to  hear 
God  thus  reflected  on.  (4. )  I'hose  that  wish  them- 
selves in  the  condition  of  the  wicked,  do,  in  effect, 
quit  the  tents  of  God's  children. 

II.  He  foresaw  the  ruin  of  wicked  people;  by 
this  he  baffled  the  temptation,  as  by  the  former  he 
gave  some  check  to  it  Because  he  durst  not  speak 
what  he  had  thought,  for  fear  of  giving  offence,  he 
began  to  consider  whether  he  had  any  good  reason 
for  that  thought;  (x'.  16.)  "  I  endeavoured  to  undei'- 
stand  the  meaning  of  this  unaccountable  dispensa- 
tion of  Providence;  but  it  was  too  pai}  fill  for  me,  I 
could  not  conquer  it  by  the  strength  of  my  own  rea- 
soning;" it  is  a  problem,  not  to  be  solved  by  the  mere 
light  of  nature,  for,  if  there  were  not  another  life 
after  this,  we  could  not  fully  reconcile  the  prospe- 
rity of  the  wicked  with  the  justice  of  God;  but 
(t'.  17.)  he  ivent  into  the  sanctuary  of  God;  he  ap- 
plied himself  to  his  devotions,  meditated  upon  the 
attributes  of  God,  and  the  things  rez>ealed  nvhich 
belong  to  us  and  to  our  children;  he  consulted  the 
scriptures,  and  the  lips  of  the  priests  who  attended 
the  sanctuary;  he  prayed  to  God  to  make  this  mat- 
ter plain  to  him,  and  to  help  him  over  this  difficulty; 
and,  at  length,  he  understood  the  wretched  end  of 
wicked  people,  which  he  plainly  foresaw  to  be  such, 
that,  even  in  the  height  of  their  prosperity,  they 
were  rather  to  be  pitied  than  envied,  for  they  were 
but  ripening  for  ruin.  Note,  1.  There  are  many 
gi'cat  things,  and  things  needfiil  to  be  known,  which 
will  not  be  known  otherwise  than  by  going  into  the 
sanctuary  of  God,  by  the  word  and  prayer.  The 
sanctuaiy  therefore  rnust  be  the  resort  of  a  tempted 
soul.  2.'  We  must  judge  of  persons  and  things  as 
they  appear  by  the  light  of  divine  revelation,  and 
then  we  shall  judge  righteous  judgment;  particu- 
larly we  must  judge  by  the  end;  all  is  well  that  ends 
well,  everlastinglv  well;  but  nothing  well  that  ends 
ill,  everlastinglv  ill.  Tl\e  righteous  man's  afflictions 
end  \p  peace,  and  therefore  he  is  happy;  the  wicked 
man's  enjoyments  end  in  desti-uction,  and  therefore 
he  is  miserable. 

(1.)  The  prosperity  of  the  wicked  is  short  and 
uncertain;  the  high  places  in  which  Providence 
sets  them,  are  slippery  places,  {y.  18.)  where  they 
cinnot  long  keep  footing;  but  when  they  offer  to 
climb  higker,  that  verj'  attempt  will  be  the  occa- 


sion of  their  sliding  and  falling.  Their  prosperity 
has  no  firm  ground,  it  is  not  built  upon  God's  favour 
or  his  promise;  and  they  have  not  the  satisfaction 
of  feeling  that  it  rests  on  firm  ground. 

(2.)  Their  dcsti-uction  is  sure,  and  sudden,  and 
very  gi-eat.  This  cannot  be  meant  of  any  temporal 
desti-uction;  for  they  were  supposed  to  spend  all 
their  days  in  wealth,  and  their  death  itself  had  no 
bands  in  it;  In  a  moment  they  go  down  to  the  grave, 
so  that  even  that  could  scarcely  be  called  their  de- 
struction; it  must  therefore  be  meant  of  eternal  de- 
struction on  the  other  side  death;  hell  arid  destruc- 
tion. They  flourish  for  a  time,  but  are  undone  for 
ever.  [1.]  Their  ruin  is  sure  and  inevitable;  he 
speaks  of  it  as  a  thing  done;  They  are  cast  down; 
for  their  destruction  is  as  certain  as  if  it  were  alrea- 
dy accomplished.  He  speaks  of  it  as  God's  doing, 
and  therefore  it  cannot  be  resisted;  Thou  castest 
them  down.  It  is  destruction  from  the  Almighty, 
(Joel  i.  15.)  from  the  glory  of  his  power,  2  1  hess. 
i.  9.  Who  can  support  those  whom  Gcd  will  cast 
down,  on  whom  God  will  lay  burthens?  [2.]  It  is 
swift  and  sudden;  Their  damnation  slumbers  not; 
for  how  are  they  brought  into  desolation  as  in  a  mo- 
ment! V.  19.  It  is  easily  effected,  and  will  be  a 
sui-prise  to  themselves  and  all  about  them.  [3.]  It 
is  severe  and  very  dreadful.  It  is  a  total,  final,  ruin; 
They  are  utterly  consumed  with  terrors.  It  is  the 
misery  of  the  damned,  that  the  terrors  of  the  Al- 
mighty, whom  they  have  made  their  Enemy,  fasten 
upon  their  gviilty  consciences,  which  can  neithei 
shelter  them  from  them,  nor  strengthen  them  un- 
der them;  and  therefore  not  their  being,  but  their 
bliss,  must  needs  be  utterly  consumed  by  them;  not 
the  least  degree  of  comfort  or  hope  remains  to  them; 
the  higher  they  were  lifted  up  in  their  prosperity, 
the  sorer  will  their  fall  be  when  they  are  cast  down 
into  destructions,  (for  the  word  is  plural,)  and  sud- 
denly brought  i7ito  desolation. 

(3.)  Their  prosperity  is  therefore  not  to  be  envied 
at  all,  but  despised  rather;  quod  erat  demovstran- 
dum — which  was  the  point  to  be  established;  v.  20. 
jls  a  dream  when  one  awaketh,  so,  O  Lord,  when 
thou  awakest,  or  when  they  av/ake,  (as  some  read 
it,)  thou  shalt  despise  their  image,  their  shadow,  and 
make  it  to  vanish.  In  the  day  of  the  great  judg- 
ment, (so  the  Chaldee  paraphrase  reads  it,)  when 
they  are  awaked  out  of  their  graves,  thou  shalt,  in 
wrath,  despise  their  image;  for  they  shall  rise  to 
shame  and  everlasting  contempt. 

See  here,  [1.]  What  their  prosperity  now  is;  it  is 
but  an  image,  a  vain  show,  a  fashion  of  the  world 
that  passes  away;  it  is  not  real,  but  imaginary,  and 
it  is  only  a  corrupt  imagination  that  makes  it  a  hap- 
piness; it  is  not  substance,  but  a  mere  shadow;  it  is 
not  what  it  seems  to  be,  nor  wll  it  prove  what  we 
promise  ourselves  from  it;  it  is  as  a  dream,  which 
may  please  us  a  little,  while  we  are  asleep,  yet,  even 
then,  it  disturbs  our  repose;  but,  how  pleasing  so- 
ever it  is,  it  is  all  but  a  cheat,  all  false;  when  we 
awake,  we  find  it  so.  A  hungr\'  man  dreams  that 
he  eats,  but  he  awakes,  and  his  soul  is  empty, 
Isa.  xxix.  8.  A  man  is  never  the  more  rich  oi 
honourable  for  dreaming  he  is  so.  "WTio  therefore 
will  envy  a  man  the  pleasure  of  a  dream?  [2.] 
What  will  be  the  issue  of  it;  God  will  awake  to 
judgment,  to  plead  his  own  and  his  people's  injured 
cause;  they  shall  be  made  to  awake  out  of  the  sleep 
of  their  carnal  security,  and  then  God  shall  despise 
their  image;  he  shall  make  it  appear  to  all  the  world 
how  despicable  it  is;  so  that  the  righteous  shall 
laugh  at  them,  lii.  6,  7.  How  did  God  despise  that 
rich  man's  image,  when  he  said.  Thou  fool,  this 
night  thy  soul  shall  be  required  of  thee.'  Lake  xii. 
19,  20.  We  ought  to  be  of  God's  mind,  frr  his 
judgment  is  according  to  truth,  and  net  to  admire 
and  envy  that  which  he  despises,  and  will  despise; 


416 


PSALMS,  L.XXII1. 


for,  sooner  or  later,  he  will  bring  all  the  world  to 
be  of  one  mind. 

21.  Thus  my  heart  was  grieved,  and  I 
was  pricked  in  my  reins.  22.  So  foohsh 
was  I  and  ignorant ;  I  was  as  a  beast  before 
thee.  23.  Neverthelesi?,  I  am  continually 
with  thee :  thou  hast  holden  me  by  my  right 
hand.  24,  Thou  shall  guide  me  with  thy 
counsel,  and  afterward  receive  me  to  glory. 
25.  Whom  have  I  in  heaven  hut  thee?  and 
there  is  none  upon  earth  that  I  desire  be- 
sides thee.  26.  My  flesh  and  my  heart 
faileth :  hut  God  is  the  strength  of  my  heart, 
and  my  portion  for  ever.  27.  For,  lo,  they 
that  are  far  from  thee  shall  perish ;  thou  hast 
destroyed  all  them  that  go  a  whoring  from 
thee.  28.  But  it  is  good  for  me  to  draw^ 
near  to  God:  I  have  put  my  trust  in  the 
Lord  God,  that  I  may  declare  all  thy  works. 

Behold  Samson's  riddle  again  unriddled,  Out  of 
the  eater  came  forth  meat,  and  out  of  the  strong 
sweetness;  for  we  have  here  an  account  of  tlie  good 
improvement  which  the  psalmist  made  of  that  sore 
temptation  with  which  he  had  been  assaulted,  and 
by  which  he  was  almost  overcome.  He  that  stum- 
bles and  does  not  fall,  by  recovering  himself  takes 
so  much  the  longer  steps  forward.  It  was  so  with 
the  psalmist  here;  divers  good  lessons  he  learned 
from  his  temptation,  his  struggles  with  it,  and  his 
victories  over  it.  Nor  would  God  suffer  his  people 
to  be  tempted,  if  his  grace  were  not  sufficient  for 
them,  not  only  to  save  them  from  harm,  l)ut  to 
make  them  gainers  by  it;  even  this  shall  work  for 
good. 

I.  He  learned  to  think  ver^r  humbly  of  himself, 
and  to  abase  and  accuse  himself  before  God;  {y.  21, 
22.)  he  reflects  with  sliame  upon  tlic  disorder  and 
danger  he  was  in,  and  the  vexation  he  gave  himself, 
by  entertaining  tlie  temptation,  and  parleying  with 
it;  My  heart  was  grieved,  and  I  was  pricked  in  my 
reins,  as  one  afflicted  with  the  acute  pain  of  the 
stone  in  the  region  of  the  kidnies.  If  evil  thoughts 
at  any  time  enter  into  the  mind  of  a  good  man,  he 
does  not  roll  them  under  his  tongue  as  a  sweet  mor- 
sel, but  they  are  grievous  and  painful  to  him; 
temptation  was  to  Paul  as  a  thorn  in  the  flesh,  2  Cor. 
xii.  7.  This  particular  temptation,  the  working  of 
en\y  and  discontent,  is  as  painful  as  any  other; 
where  it  constantly  rests,  it  is  the  rottenness  of  the 
bones,  (Prov.  xiv.  30. )  whei-e  it  does  but  occasionally 
come,  it  is  the  pricking  of  the  reins.  Fretfulness  is 
a  con-uption  that  is  its  own  correction. 

Now,  in  the  reflection  upon  it,  1.  -He  owns  it  was 
his  folly  thus  to  vex  himself;  "  So  foolish  was  I  to 
be  my  own  tormentor."  Let  peevish  people  thus 
reproach  themselves  for,  and  shame  themselves  out 
of,  their  discontents;  "Whit  a  fool  am  I  thus  to 
make  myself  uneasy  without  a  cause!"  2.  He  owns 
it  was  his  ignorance  to  vex  himself  at  this;  "So 
ignorant  was  I  of  that  wliich  I  might  have  known, 
and  which,  if  I  had  known  it  ariglit,  would  liave 
been  sufficient  to  have  silenced  my  murmurs.  / 
was  as  a  beast,  Bclicmoth,  a  great  beast,  before  thee. 
Beasts  mind  present  things  only,  and  never  look 
before  at  wliat  is  to  come;  and  'so  did  I.  If  I  had 
not  been  a  great  fool,  I  should  never  have  suffered 
such  a  senseless  temptation  to  have  prevailed  over 
me  so  far.  What!  to  envy  wicked  men  upon  ac- 
count of  their  prosperity?  To  be  ready  to  wish  my- 
self one  of  them,  and  to  think  of  changmg  conditions 
with  them?  So  foolish  was  I."    Note^  If  good  men 


do,  at  any  time,  through  the  surprise  and  strength 
of  temptation,  think,  or  speak,  or  act,  amiss,  when 
they  see  tlieir  error,  they  will  reflect  upon  it  witli 
sorrow,  and  shame,  and  self-abhorrence;  will  call 
themselves  fools  for  it;  Surely  I  ayn  more  brutish 
than  any  man,  Prov.  xxx.  2.  Job  xlii.  5,  6.  Thu5 
David,  2  Sam.  xxiv.  10. 

II.  He  took  occasicn  hence  to  own  his  dependence 
on,  and  obligiitions  to,  the  grace  of  God;  {v.  23.) 
"  JVeverthelcss,  f;olish  as  I  am,  /  a7n  continually 
with  thee,  and  in  thy  favour,  thou  hast  holde?i  mt 
by  my  r,ght  hand. "  '  This  may  refer,  either,  1.  Tf 
the  care  God  h  id  taken  of  him,  and  the  kindness  he 
had  showed  him,  all  along  from  his  beginning  hith- 
erto. He  had  said,  in  the  ht  ur  of  temptation,  (v 
14.)  jill  the  day  long  have  I  been  plagued;  bu. 
here  he  corrects  himself  fur  that  passionate  com 
plaint,  "Though  God  has  chastened  me,  he  ha* 
not  cast  me  oft";  notwithstanding  all  the  crosses  of 
my  life,  /  have  been  continually  with  thee,  I  havi 
had  thy  presence  with  me,  and  thou  hast  been  nigh 
unto  me  in  all  that  which  I  have  called  upon  thet 
for;  and  tlierefore,  though  perplexed,  yet  not  ir 
despair.  Though  God  has  sometimes  written  bittei 
things  against  me,  yet  he  has  still  holden  me  by  mt 
right  hand,  both  to 'keep  me,  that  I  should  not  desert 
him,  or  fly  off"  from  him,  and  to  prevent  my  sinking 
and  fainting  under  my  burthens,  or  losing  my  wav 
in  the  wilderness  through  which  I  have  walked.'' 
If  we  have  been  kept  in  the  way  with  God,  kept 
close  to  our  duty,  and  upheld  in  our  integrity,  we 
must  own  ourseh'es  indebted  to  the  free  grace  of 
God  for  our  preser\ation;  Having  obtained  help, 
of  God,  I  continue  hitherto.  And  if  he  has  thus 
maintained  the  spiritual  life,  the  earnest  of  eternal 
life,  we  ought  not  to  complain,  whatever  calamities 
of  this  present  time  we  have  met  with.  Or,  2.  To 
the  late  experience  he  had  had  of  the  power  of  di- 
vine grace  in  carrying  him  through  this  strong 
temptation,  and  bringing  him  off"  a  conqueror;  "1 
was  foolish  and  ignorant,  and  yet  thou  hast  had  com- 
passion on  me,  and  tauglit  me,  (Heb.  v.  2.)  and 
kept  me  under  tliy  protection ;"  for  the  unworthi- 
ness  of  mat  is  no  bar  to  the  free  grace  of  God.  W^e 
must  ascribe  our  safety  in  temptation,  and  our  vic- 
tory over  it,  not  to  cur  own  wisdom,  for  we  are 
foolish  and  ignorant,  but  to  tlie  gracious  presence  of 
God  with  us,  and  the  prevalency  of  Christ's  inter- 
cession for  us,  that  our  faith  may  not  fail;  "  My  feet 
were  almost  gone,  and  they  liad  quite  gone  past  re- 
covery, but  that  thou  hast  holden  me  by  my  iTght 
hand,  and  so  kept  me  from  falling." 

III.  He  encouraged  himself  to  hope  that  the  same 
God  who  had  delivered  him  from  this  evil  work, 
would  presei^>e  him  to  his  heavenly  kingdojn,  as  St. 
Paul  docs;  (2  Tim.  iv.  18.)  "  I  am  now  uplicld  by 
thee,  therefore  thou  shalt  guide  me  with  thy  counsel; 
leading  me,  as  thou  hast  done  hitherto,  man)-  a  dif- 
ficult step;  and,  since  I  am  now  continually  with 
tliee,  thou  shalt  afterward  receive  me  to  glory,"  v. 
24.  This  completes  the  happiness  of  the  si.ints,  so 
that  they  have  no  reason  to  envy  the  worldly  pros- 
perity of  sinners.  Note,  1.  All  those  wlio  crnnnit 
themselves  to  God,  sliall  be  c:uided  with  liis  counsel, 
with  the  counsel  both  of  his  Word  and  of  his  Spiri*-, 
the  best  Counsellors.  The  psalmist  had  like  to 
have  paid  dear  for  following  his  own  counsels  in  this 
temptation,  and  thercfrre  resolves,  for  the  futm'c, 
to  take  God's  advice,  whicli  sliall  never  be  wanting 
to  those  that  duly  seek  it,  with  a  resolution  to  ft  How 
it.  2.  All  those  that  are  guided  and  led  by  the 
counsel  of  God  in  this  world,  shall  be  received  to  his 
glory  in  another  world.  If  we  make  God's  glory  in 
us  the  end  we  aim  at,  he  Avill  make  our  glciy  with 
him  the  end  we  shall  for  ever  be  happy  in.  Upon 
this  consideration,  let  us  never  envy  sinners,  but 

,  rather  bless  ourselves  in  our  own  blessedness.     If 


PSALMS,  LXXIII. 


417 


Givl  direct  us  in  the  way  of  our  duty,  and  pre\'ent 
oui  turning  aside  out  of  it,  he  will  afterward,  when 
'  our  stiite  of  trial  and  pi'eparation  is  over,  receive  us 
to  his  kingdom  and  glory;  the  believing  hopes  and 
prospects  of  which  will  reconcile  us  to  all  the  dark 
providences  that  now  puzzle  and  peiplex  us,  and 
ease  us  of  the  pain  we  have  been  put  into  by  some 
threatening  temptations. 

IV.  He  was  hereby  quickened  to  cleave  the  closer 
to  God,  and  very  much  confirmed  and  comforted  in 
the  choice  he  had  made  of  him;  (v.  25,  26.)  his 
thoughts  liere  dwell  with  delight  upon  his  own  hap- 
piness in  God,  as  much  greater  than  the  happiness 
of  the  ungodly  that  prospered  in  the  world.  He 
saw  little  reason  to  envy  them  what  they  had  in  the 
creature,  when  he  found  how  much  more  and  bet- 
ter, surer  and  sweeter,  comforts  he  had  in  the  Crea- 
tor, and  what  cause  he  had  to  congratulate  himself 
on  this  account.  He  had  complained  of  his  afflic- 
tions; {v.  14.)  but  this  makes  them  very  light  and 
easy,  ^11  is  well,  if  God  be  mine.  We  have  here 
the  breathings  of  a  sanctified  soul  toward  God,  and 
its  repose  in  him,  as  that  to  a  godly  man  really, 
which  the  prosperity  of  a  worldly  man  is  to  him  in 
conceit  and  imagination;  Whom  have  I  in  heaven 
but  thee?  There  is  scarcely  a  verse,  in  all  the 
psalms,  more  expressive  than  this  of  the  pious  and 
devout  affections  of  a  soul  to  God;  here  it  soars  up 
toward  him,  follows  hard  after  him,  and  yet,  at  the 
same  time,  has  an  entire  satisfaction  and  compla- 
cency in  him. 

1.  It  is  here  supposed  that  God  alone  is  the  Fe- 
licity and  Chief  Good  of  man.  He,  and  he  only, 
that  made  the  soul,  can  n\ake  it  happy;  there  is 
none  in  heaven,  none  in  earth,  that  can  pretend  to 
do  it  besides. 

2.  Here  are  expressed  the  workings  and  breath- 
ings of  a  soul  toward  God  accordingly.  If  God  be 
our  Felicity, 

(1.)  Then  we  must  have  him;  fWhom  have  I 
but  thee? )  we  must  choose  him,  and  make  sure  to 
ourselves  an  interest  in  him.  What  will  it  avail  us 
that  he  is  the  Felicity  of  souls,  if  he  be  not  the  Fe- 
licity of  our  souls,  and  if  we  do  not  by  a  livel}"  faith 
make  him  ours,  by  joining  ourselves  to  him  in  an 
everlasting  covenant? 

(2. )  Then  our  desire  must  be  toward  him,  and  our 
delight  in  him ;  the  word  signifies  both;  we  must  de- 
liglit  in  what  we  ha\'e  of  God,  and  desire  what  we 
yet  further  hope  for.  Our  desires  must  not  only  be 
offered  up  to  God,  but  they  must  all  terminate  in 
him;  desiring  nothing  more  than  God,  but  still  more 
and  more  of  him;  this  includes  all  our  prayers. 
Lord,  give  us  thyself;  as  that  includes  all  the 
promises,  I  ivill  be  to  them  a  God.  The  desire  of 
our  souls  is  to  thy  name. 

(3. )  We  must  prefer  him  in  our  choice  and  desire 
before  any  other.  [1.]  *'  There  is  none  in  heaven 
but  thee,  none  to  seek,  to,  or  tnast  in,  none  to  covirt  or 
covet  acquaintance  with,  but  thee. "  God  is  in  him- 
self more  glorious  than  any  celestial  being,  (Ixxxix. 
6. )  and  must  be,  in  our  eyes,  infinitely  more  desira- 
ble. Excellent  beings  there  are  in  heaven,  but  God 
only  can  make  us  happy.  His  favour  is  infinitely 
more  to  us  than  the  refreshment  of  the  dews  of 
heaven,  or  the  benign  influence  of  the  stars  of 
heaven;  more  than  tne  friendship  of  the  saints  in 
heaven,  or  the  good  offices  of  the  angels  there.  [2.  ] 
I  desire  none  on  earth  beside  thee;  not  only  none  in 
heaven,  a  place  at  a  distance,  which  we  have  but 
little  acquaintance  with,  but  none  on  eailh  neither, 
where  we  have  many  friends,  and  where  much  of 
our  present  interest  and  concern  lie.  "  Earth  car- 
ries away  the  desires  of  most  men,  and  yet  I  have 
none  on  earth,  no  persons,  no  things,  no  possessions, 
no  delights,  that  I  desire  beside  tliee,  or  with  thee, 
in  comparison  or  competition  with  tl\ee. "    We  must 

Vol.  Ill— 3  G 


desire  nothing  beside  God,  but  what  we  desire  for 
him;  ( A'il  firxter  te,  nisi  firojiter  te — JVothing  be 
side  thee,  except  for  thy  sake;  J  nothing  but  what  we 
desire  from  liim,  and  can  be  content  without,  so 
that  it  be  made  up  in  him.  We  must  desire  nothmg 
beside  God,  as  needful  to  be  a  partner  with  him  in 
making  us  happy. 

(4. )  Then  we  must  repose  ourselves  in  God  with 
an  entire  satisfaction,  v.  26.  Observe  here,  [1.] 
Great  distress  and  trouble  supposed;  Myjiesh  and 
my  heart  fail.  Note,  Others  have  experienced, 
and  we  must  expect,  the  failing  both  ot  flesh  and 
heart.  The  body  wUl  fail  by  sickness,  age,  and 
death;  and  that  which  touches  the  bone  and  the 
flesh,  touches  us  in  a  tender  part,  that  part  of  cur- 
selves  which  we  have  been  but  too  fond  of;  when 
the  flesh  fails,  the  heart  is  ready  to  fail  too;  the 
conduct,  courage,  and  comfort  fail".  [2.  ]  Sovereign 
relief  provided  in  this  distress;  But  God  is  the 
Strength  of  my  heart,  and  my  Portion  for  ever. 
Note,  Gracious  souls,  in  their  greatest  distresses, 
rest  upon  God  as  their  spiritual  Strength,  and  their 
eternal  Portion.  First,  "  He  is  the  Strength  of  my 
heart:  the  Rock  of  my  heart,  a  firm  Foundation, 
which  will  bear  my  weight,  and  not  sink  under  it. 
God  the  Strength  of  my  heart;  I  have  found  him 
so,  I  do  so  still,  and  hope  ever  to  find  him  so. "  In 
the  distress  supposed,  he  had  put  the  case  of  a  dou- 
ble failure,  both  Jlesh  and  heart  fail;  but  in  the  re- 
lief, he  fastens  on  a  single  support,  he  leaves  cut  the 
flesh  and  the  consideration  of  that,  it  is  enough  that 
God  is  the  Strength  of  his  heart.  He  speaks  as  one 
careless  of  the  body,  (Let  that  fail,  there  is  no 
remedy,)  but  as  one  concerned  about  the  soul,  to  be 
strengtheiied  in  the  inner  man.  Secondly,  "  He  .'s 
my  Portion  for  ex^er;  he  will  not  cnly  sujjport  me 
while  I  am  here,  but  make  me  happy  wlitn  I  go 
hence."  The  saints  choose  God  for  their  Portion, 
they  have  him  for  their  Portion,  and  it  is  their  hap- 
piness that  he  will  be  their  Portion;  a  Portion  that 
will  last  as  long  as  the  immortal  soul  lasts. 

V.  He  was  fully  convinced  of  the  miserable  estate 
of  all  wicked  people.  Tliis  he  learned  in  the  sanc- 
tuary, upon  this  occasion,  and  he  wculd  neA'er  for- 
get It;  (r.  27.)  "  Lo^  they  that  are  far  from  thee, 
in  a  state  of  distance  and  estrangement,  that  desire 
the  Almighty  to  depart  from  them,  shall  certainlj- 
perish;  so  shall  their  doom  be;  they  choose  to  be 
far  from  God,  and  they  shall  be  far  from  him  foi 
ever;  thou  shalt  justly 'destroy  all  them  that  go  a 
whoring  from  thee,  all  apostates,  that  in  profession 
have  been  betrothed  to  God,  but  forsake  him,  their 
duty  to  him,  and  their  communion  with  him,  to  em- 
brace the  bosom  of  a  stranger. "  The  doom  is  severe, 
no  less  than  perishing,  and  being  destroyed.  It  is 
universal;  "  They  shall  all  be  destroyed  Avithout 
exception."  It  is'certain;  "Tliou  hast  destroyed:" 
it  is  as  sure  to  be  done  as  if  done  alreadv;  and  the 
destruction  of  some  ungodly  men  is  an  earnest  of  the 
perdition  of  all.  God  himself  undertakes  to  do  it, 
into  whose  hands  it  is  a  fearful  thing  to  fall;  "  Thou, 
though  infinite  in  goodness,  wilt  reckon  for  thine  in- 
jured honour  and  abused  patience,  and  wilt  destrov 
them  that  go  a  whoring  from  thee." 

VI.  He  was  greatly  encouraged  to  cleave  to  God. 
and  to  confide  in  him,  v.  28.  If  they  that  are  far 
from  God  shall  fierish,  the-n,  1.  Let  this  constrain 
us  to  live  in  communion  with  Gk)d;  if  it  fare  so  ill 
with  those  that  live  at  a  distance  from  him,  tlien  it 
is  good,  very  good,  the  chief  good,  that  good  for  a 
man,  in  this  life,  which  he  should  most  carcfullv 
pursue  and  secure.  "  It  is  best  for  me  to  di^w  nerV 
to  God,  and  to  have  Go-ci  draw  near  to  me;"  th'" 
original  may  take  in  both.  But  for  my  part,  (so  ] 
would  read  it,)  the  afiftroach  of  God  is  good  for  mr-. 
Our  drawing  near  to  God  takes  rise  from  his  .iravv 
ing  near  to  us,  and  it  is  the  happy  Diccting  that 


41 


PSALMS,  LXXIV. 


makes  the  bliss.  Here  is  a  gi*eat  ti-uth  laid  down, 
That  it  is  good  to  draw  near  to  God;  but  the  life  cf 
it  lies  in  the  application,  "It  is  gocd  for  me.'''' 
Those  are  the  wise,  who  know  wh;it  is  good  for 
themselves;  "  It  is  good,  says  he,  (and  every  good 
man  agrees  with  him  in  it,)  it  is  good  fur  me  to  draw 
near  to  God;  it  is  my  duty,  it  is  my  interest."  2. 
Let  us  therefore  live  in  a  continual  dependence  upon 
him;  "  /  ha-ve put  ?ny  trust  in  the  Lord  God,  and 
will  never  go  a  whonng  from  him  after  any  crea- 
ture-confidences. "  If  wicked  men,  notwithstanding 
all  their  prosperity,  shall  perish  and  be  destroyed, 
then  let  us  trust  "in  the  Lord  God,  in  him,  not  in 
them,  (see  cxlvi.  3"5.)  in  him,  and  not  in  our 
worldly  prosperity;  let  us  trast  in  God,  and  neither 
fret  at  them  nor  be  afraid  of  them;  let  us  tiiist  in 
him  for  a  better  portion  than  theirs  is.  3.  While 
we  do  so,  let  us  not  doubt  but  that  we  shall  have 
occasion  to  praise  his  name.  Let  us  trust  in  the 
Lord,  that  we  may  declare  all  his  works.  Note, 
Those  that  with  an  upright  heart  put  their  trust 
in  God,  shall  never  want  matter  for  thanksgiving 
to  him. 

PSALM  LXXIV. 

This  psalm  does  so  particularly  describe  the  destruction  of 
Jerusalem  and  the  temple,  by  Nebuchadnezzar  and  the 
army  of  the  Chaldeans,  and  can  so  ill  be  applied  to  any 
other  event  we  meet  with  in  the  Jewish  history,  that  in- 
terpreters incline  to  think,  either,  it  was  penned  by  Da- 
rid,  or  Asaph  in  David's  time,  with  a  prophetical  reference 
to  that  sad  event;  which  yet  is  not  so  probable;  or,  that 
it  was  penned  by  another  Asaph,  who  lived  at  the  time 
of  the  captivity,  or  by  Jeremiah,  (for  it  is  of  a  piece  with 
his  Lamentations,)  or  some  other  prophet,  and,  after  the 
return  out  of  captivity,  was  delivered  to  the  sons  of  Asaph, 
who  were  called  by  his  name,  for  the  public  service  of 
the  church.  That  was  the  most  eminent  family  of  the 
singers  in  Ezra's  time-  See  Ezra  ii.  41.— iii.  10.  JVeA. 
xi.  17,  22.— xii.  35,  46.  The  deplorable  case  of  the  peo- 
ple of  God,  at  that  time,  ia  here  spread  before  the  Lord, 
and  left  with  him.  The  prophet,  in  the  name  of  the 
church,  I.  Puts  in  complaining  pleas  of  the  miseries  they 
suffered,  for  the  quickening  of  tlicir  desires  in  prayer,  v. 
1..11.  II.  He  puts  in  comfortable  pleas  for  the  encou- 
raging of  their  faith  in  prayer,  V.  12.,  17.  III.  He  con- 
cludes with  divers  petitions  to  God  for  deliverances,  v. 
18 .  .  23,  In  singing  it,  we  must  be  affected  with  the  for- 
mer desolations  of  the  church,  for  we  are  members  of  the 
same  body,  and  may  apply  it  to  any  present  distresses  or 
desolations  of  any  part  of  the  Christian  church. 

Maschil  of  Asa/ih. 

GOD,  why  hast  thou  cast  ?/s  off  for 
ever  ?  ichy  doth  thine  anger  smoke 
against  the  sheep  of  thy  pasture  /  2.  Ke- 
inomber  thy  congregation,  idIucIi  thou  hast 
})urchased  of  old  ;  the  rod  of  thiite  inheri- 
tance, ivhich  thou  hast  redeemed;  this  mount 
Sion,  wherein  thou  hast  dwelt.  3.  Lift  up 
thy  feet  unto  the  perpetual  desolations ;  evai 
all  that  the  enemy  hath  done  wickedly  in 
the  sanctuary.  4.  Thine  enemies  roar  in  the 
midst  of  thy  congregations ;  they  set  up  their 
ensigns  for  signs.  5.  A  man  was  famous 
according  as  he  had  lifted  up  axes  upon 
the  thick  trees.  6.  But  now  they  break 
down  the  carved  work  thereof  at  once  with 
axes  and  hammers.  7.  They  have  cast  fire 
into  thy  sanctuary;  they  have  defiled  hij 
r.aafinfx  dotnn  thedwelling-plareof  tliy  name 
to  the  ground.  8.  They  said  in  their  hearts, 
Let  us  destroy  them  together:  they  have 
burnt  up  all  the  synagogues  of  God  in  the 


land.  9.  AV'e  see  not  our  signs :  there  is  no 
more  any  prophet :  neither  is  there  among 
us  any  that  knoweth  how  long.  10.  O  God, 
how  long  shall  the  adversary  reproach  i  shall 
the  enemy  l)laspheme  thy  name  for  ever  ? 
1 1.  Why  withdrawest  thou  thy  hand,  even 
thy  right  hand  ?  pluck  it  out  of  thy  bosom. 

This  psalm  is  entitled  Maschil,  a  psalm  ,,  give 
instruction,  for  it  was  penned  in  a  day  of  afRictior, 
which  is  intended  for  instruction;  and  this  instruc- 
tion, in  general,  it  gives  us.  That,  when  we  are, 
upon  any  account,  in  distress,  it  is  our  wisdom  and 
duty  to  apply  ourselves  to  God  by  faithful  and  fei 
\'ent  prayer,  and  we  shall  not  find  it  in  vain  to  do  so. 

Three  things  they  here  complain  of. 

I.  The  displeasure  of  God  against  them,  as  that 
which  was  the  cause  and  bitterness  of  all  their  ca- 
lamities. They  look  above  the  instraments  of  their 
trouble,  who,  they  knew,  could  have  no  power 
against  them,  unless  it  were  given  them  from  above, 
and  keep  their  eye  upon  God,  by  whose  determined 
counsel  they  were  delivered  up  into  the  hands  of 
wicked  and  unreasonable  men.  Observe  the  liberty 
they  take  to  expostulate  with  God;  {v.  1.)  we  hope, 
not  too  great  a  liberty,  for  Christ  himself,  upon  the 
cross,  cried  out,  My  God,  my  God,  tvhy  hast  thou 
forsaken  me?  So  the  church  here,  O  God,  ivhy 
hast  thou  forsaken  us  for  ever?  Here  they  speak 
according  to  their  present  dark  and  melancholy  ap- 
prehensions; for  otherwise.  Has  God  cast  aivay  his 
people?  God  forbid,  Rom.  xi.  1.  The  people  of 
God  must  not  think  that  because  they  are  cast 
down,  they  are  therefore  cast  off;  that  because  men 
cast  them'off,  therefore  God  does;  and  that  because 
he  seems  to  cast  them  off  for  a  time,  therefore  they 
are  really  cast  off  for  ever:  vet  this  expostulation 
intimates,  that  they  dreaded  God's  casting  them  off 
more  than  any  thing,  that  they  desired  to  be  owned 
of  him,  whatever  they  suffered  from  men,  and  were 
desirous  to  know  wherefore  he  thus  contended  with 
them;  ll'hy  doth  thine  anger  smoke?  Why  does  it 
rise  up  to  such  a  degree,  that  all  about  us  take  no- 
tice of  it,  and  ask,  JVhat  means  the  heat  of  this  great 
anger?  Dcut.  xxix.  24.  Compare  x'.  20.  where  the 
.'•.ngcr  of  the  Lord  and  his  jealousy  are  said  to  smoke 
against  sinners. 

Observe  what  they  plead  with  God,  now  that 
thev  lay  under  the  tokens  and  apprehensions  of  his 
wrath. 

1.  They  plead  their  relation  to  him ;  "We  are  the 
sheep  of  thy  pasture,  the  sheep  wherewith  thou  hast 
been  pleased  to  stock  thy  pasture,  thy  peculiar  peo- 
ple, whom  thou  art  pleased  to  set  apart  for  thyself, 
and  design  for  thine  own  glory.  That  the  wolves 
worrv  the  sheep  is  not  strange;  but  was  ever  any 
shepherd  thus  displeased  at  his  own  sheep?  Re- 
member, we  are  thy  congregation,  (v.  2.)  incor- 
porated by  thee  and"  for  thee,  and  devoted  to  thy 
praise;  we  are  the  rod,  or  tribe,  of  thine  inheritance, 
whom  thou  hast  been  pleased  to  claim  a  special 
property  in,  above  other  people,  (DeuL  xxxii.  9. ) 
and  from  whom  thou  hast  received  the  rents  and  is- 
sues of  praise  and  worship,  more  than  from  the 
neighbouring  nations.  Nav,  a  man's  inheritance  may 
lie  at  a  great  distance,  out  we  are  ]ileading  for 
mount  Zion,  wherein  thou  hast  dwelt,  which  has 
been  the  place  of  thy  peculiar  delight  and  residence, 
thv  demesne  and  mansion." 

2.  They  plead  the  great  things  God  had  done  for 
them,  and  the  vast  expense  he  had  been  at  upon 
them ;  "  It  is  thy  congregation,  which  thou  hast  not 
only  made  with  a  word's  speaking,  but  purchased  of 
old  bv  many  miracles  of  mercy,  when  they  were 
first  formed  into  a  people;  it  is  thine  inheritance, 


PSALMS,  LXXIV. 


4J9 


»>rhich  thou  hast  redeemed  when  they  wei-e  sold  into 
servitude;"  God  gave  Egyfit  to  ruin ybr  their  ran- 
dom, gave  men  for  them,  mvl  people  for  their  life, 
Isa.  xliii.  3,  4.  "  Now,  Lord,  wilt  thou  now  abandon 
a  people  that  cost  thee  so  dear,  and  has  been  so  dear 
to  thee?"  And  if  the  redemption  of  Israel  out  of 
Egypt  was  an  encouragement  to  hope  that  he  would 
not  cast  them  off,  much  more  reason  have  we  to 
hope  that  God  will  not  cast  off  any  whom  Christ 
has  redeemed  with  his  own  blood;  but  the  people 
of  his  purchase  shall  be  for  ever  the  people  of  his 
praise. 

3.  They  plead  the  calamitous  state  that  they  were 
in;  {y.  3.;  "Lift  up  thy  feet;  come  with  speed  to 
repair  tlie  desolations  that  are  made  in  thy  sanc- 
tuary, which  otherwise  will  be  peipttucd  and  irre- 
parable. "  It  has  been  sometimes  said,  that  the  di- 
vine vengeance  strikes  with  iron  hands,  yet  it  comes 
with  leaden  feet;  and  then  those  who  wait  for  the 
day  of  the  Lord,  cry.  Lord,  lift  up  thy  feet.  Ejcalt 
thy  steps;  magnify  thyself  in  tlie  outgoing  of  thy 
providence.  When  the  desolations  cf  the  sanctuary 
have  continued  long,  we  are  tempted  to  think  tiiey 
will  be  perpetual;  but  it  is  a  temptation;  for  God  will 
avenge  his  own  elect,  will  avenge  tliem  speedily, 
though  he  bear  long  with  their  oppressors  and  per- 
secutors. 

II.  They  complain  of  the  outrage  and  cruelty  of 
their  enemies;  not  so  much,  no  not  at  all,  of  what 
they  had  done  to  the  prejudice  of  their  secular  m- 
terests;  here  are  no  complaints  of  the  burning  of 
their  cities  and  ravaging  of  their  country,  but  only 
what  they  had  done  against  the  sanctuary  and  the 
synagogue.  Tlie  concerns  of  religion  should  lie 
nearer  our  hearts,  and  affect  us  more,  than  any 
worldly  concern  whatsoevei".  The  desolation  of 
God's  house  should  grieve  us  more  than  the  desola- 
tion of  our  own  houses;  for  the  matter  is  not  great 
what  becomes  of  us  and  our  families  in  this  world, 
provided  God's  name  may  be  sanctified,  his  king- 
dom may  come,  and  his  will  be  done. 

1.  He  complains  of  the  desolations  of  the  sanc- 
tuary, as  Daniel,  ch.  ix.  17.  The  temple  at  Jemsa- 
lem  was  the  dwelling-place  of  God's  name,  and 
therefore  the  sanctuary,  or  holy  place,  v.  7.  In 
this,  the  enemies  did  wickedly,  [xk  3. )  for  thev  de- 
stroyed it  in  downright  contempt  of  God  and  affront 
to  him.  ^1.)  They  roared  in  the  midst  of  God's 
congregations;  there  where  God's  faithful  people 
attend  on  him  with  an  humble,  reverent,  silence,  or 
softly  speaking,  they  roared  in  a  riotous,  revelling, 
manner,  being  elated  with  having  made  themselves 
masters  of  that  sanctuary,  of  whicli  they  had  some- 
times heard  formidable  things.  (2.)  They  set  up 
their  ensigns  for  signs;  the  banners  of  their  army 
they  set  up  in  tlie  temple,  (Israel's  strongest  castle,  as 
''ong  as  they  kept  close  to  God,)  as  trophies  of  their 
victory.  There  where  the  signs  of  God's  presence 
used  to  be,  now  the  enemy  had  set  up  their  ensigns. 
This  daring  defiance  of  God  and  his  power  touched 
his  people  in  a  tender  part  (3.)  They  took  a  pride 
in  destroying  the  carved  work  of  the  temple.  As 
much  as,  formerly,  men  thought  it  an  lionour  to 
lend  an  hand  to  the  building  of  the  temple,  and  he 
"was  thought  famous  that  helped  to  fell  the  timber 
for  that  work,  so  much,  now,  they  valued  them- 
selves upon  their  agency  in  destroying  it,  x>.  5,  6. 
Thus,  as  formerly  those  were  celebrated  for  wise 
men  that  did  service  to  religion,  so  now  they  are 
cried  up  for  wits  that  help  to  run  it  dowTi.  Some 
read  it  thus.  They  show  themselves,  as  one  that  lifts 
up  axes  on  high  in  a  thicket  of  trees,  for  so  do  tViey 
break  down  the  can-ed  work  of  the  temple;  they 
make  no  more  sciiiple  of  breaking  down  the  rich 
wainscot  of  the  temple,  than  wood-cutters  do  of 
hewing  trees  in  the  forest;  such  indignation  have 
Ihev  at  the  sanctuary,  that  the  most  curious  carving 


that  ever  v/as  seen  is  beaten  down  by  the  common 
soldiers,  without  any  regard  had  to  it,  either  as  a 
dedicated  thing,  or  as  a  piece  of  exquisite  art.  (4. ) 
They  set  fire  to  it,  and  so  violated  or  destroyed  it  to 
the  ground,  v,  7.  The  Chaldeans  burnt  the  house  ol 
God,  that  stately,  costly,  fabric,  2  Chron.  xxxvi.  19. 
And  the  Romans  left  not  there  one  stone  upon  an- 
other (Matth.  xxiv.  2. )  razing  it,  razing  it  even  to  the 
foundations,  till  Zion,  the  holy  mountain,  was,  by 
Titus  Vespasian,  ploughed  as  a  field. 

2.  He  complains  of  the  desolations  of  the  syna- 
gogues, or  sj.liools  cf  the  proplicts,  which,  before 
the  captivity,  were  in  use,  tlicugli  much  more  after. 
There  God's  word  was  read  and  expounded,  and 
his  name  praised  and  called  upon,  v.'ithout  altars  cr 
sacrifices.  These  also  they  liad  a  spite  to;  (x).  8.^ 
Let  us  destroy  them  together;  net  only  the  temple, 
but  all  the  places  of  religious  worship,  and  tlie  wor- 
shippers with  them;  let  us  destroy  them  together, 
let  them  be  consumed  in  the  same  Aame.  Pursuant 
to  this  impious  resolve,  they  burnt  up  all  the  syna- 
gogues of  God  in  the  land,  and  laid  them  all  waste. 
So  gi-eat  was  their  rage  against  religion,  that  the 
religious  houses,  because  religious,  were  all  levelled 
M'ith  the  ground,  that  God's  worshippers  miglit  net 
glorify  God,  and  edify  one  another,  by  meeting  in 
solemn  assemblies, 

III,  The  great  aggravation  cf  aU  these  calamities, 
was,  that  they  had  no  prospect  at  all  of  relief,  nor 
could  they  foresee  an  end  of  them ;  {v.  9. )  "We  see 
our  enemy's  sign  set  up  in  the  sanctuary,  but  we  see 
not  our  signs,  none  of  the  tokens  of  God's  presence, 
no  hopeful  indications  of  approaching  deliverance; 
there  is  no  inore  ariy  prophet  to  tell  us  how  long  the 
trouble  will  last,  and  when  things  concerning  us 
shall  have  an  end;  that  the  hope  of  an  issue,  at  last, 
may  support  us  under  our  troubles."  In  the  cap- 
tivity in  Babylon,  they  had  prophets,  and  had  been 
told  how  long  the  captivity  should  continue,  but  the 
day  was  cloudy  and  dark,  (Ezek.  xxxiv.  12.)  and 
they  had  not  as  yet  the  comfort  of  these  gracious 
discoveries;  God  spake  once,  yea,  twice,  good  words 
and  comfortable  words,  but  they  perceived  them 
not.  Observe,  They  do  not  complain,  "We  see 
not  our  armies,  there  are  no  men  of  war  to  com- 
mand our  forces,  nor  an}-  to  go  forth  with  our  hosts;" 
but,  "  no  prophets,  none  to  teU  us  how  long. " 

This  puts  them  upon  expostulating  with  God,  as 
delaying,  1.  To  assert  his  honour,  (v.  10.)  Ifow 
long  shall  tlie  adversary  reproach,  and  blaspheme 
thy  naine?  In  the  desolations  of  the  sanctuary,  our 
chief  concern  should  be  for  the  glory  of  God,  that 
that  may  not  be  injured  by  the  blasphemies  of  those 
who  persecute  his  people  for  his  sake,  because  they 
are  his;  find  therefore  our  inquiry  should  be,  not 
"  How  long  shall  we  be  troubled,"  but  "How  long 
shall  God  be  blasphemed?"  2.  To  exert  his  power; 
(t.  11.)  "  Why  withdrawest  thou  thy  hand,  and 
dost  net  stretch  it  out,  to  deliver  thy  people,  arid 
destroy  thine  enemies?  Pluck  it  out  of  thy  bosom, 
and  be  not  as  a  man  astonished,  as  a  man  that  can- 
not save,  or  will  not,"  Jer.  xiv.  9.  When  the  power 
cf  enemies  is  most  threatening,  it  is  comfortable  to 
fly  to  the  power  of  God. 

12.  For  God  is  my  King  of  old,  working 
salvation  in  the  midst  of  the  earth.  13. 
Thou  didst  divide  the  sea  by  thy  strength : 
thou  brakest  the  heads  of  the  dragons  in  the 
v\'aters.  14.  Thou  brakest  the  heads  of 
leviathan  in  pieces,  and  gavest  him  to  he 
meat  to  the  people  inhabiting  the  wilderness. 
15.  Thou  didst  cleave  the  fountain  and 
the  flood:   thou  driedst  up  mighty  rivers 


420 


PSALMr^,  LXXIV. 


1 G.  The  day  is  thine,  the  night  also  is  thine : 
thou  hast  prepared  the  hght  and  tiie  sun. 
17.  Thou  hast  set  all  the  borders  of  the 
( arth :  thou  hast  made  summer  and  winter. 

The  lamenting  church  fastens  upon  something 
here,  which  she  calls  to  mind,  and  therefore  hath 
nhe  hope,  (as  Lam.  iii.  21.)  with  which  she  encou- 
rages herself,  and  silences  her  own  complaints. 

Two  tilings  quiet  the  minds  of  those  that  are  here 
sorrowing  for  the  solemn  assembly. 

I.  That  God  is  the  God  of  Israel,  a  God  in  cove- 
nant with  his  people;  {y.  12.)  God  is  my  King  of 
old.  This  comes  in  both  as  a, plea  in  prayer  to  God, 
(xliv.  4.  Thou  art  my  King,  O  God,)  and  as  a  prop 
tj  their  own  faith  and  liope,  to  encourage  them- 
selves to  expect  deliverance,  considering  the  days 
of  old,  Ixxvii.  5.  The  church  speaks  as  a  complex 
l)ody,  the  same  in  every  age,  and  therefore  calls 
God,  "  My  King,  my  King  of  old,"  or,  "  from  an- 
tiquity;" lie  of  old  put  himself  into  that  relation  to 
them,  and  appeared  and  acted  for  them  in  that  re- 
lation; as  Israel's  King,  he  wrought  salvation  in  tlie 
midst  of  the  nations  of  the  earth;  for  what  he  did, 
in  the  government  of  the  world,  tended  toward  the 
salvation  of  his  church. 

Several  things  are  here  mentioned,  which  God 
had  done  for  his  people,  as  their  King  of  old,  which 
encouraged  them  to  commit  tliemselves  to  him,  and 
depend  upon  him.  1.  He  had  divided  the  sea  be- 
fore them,  when  tl\ey  came  out  of  Egypt,  not  by 
the  strength  of  Moses  or  liis  rod,  but  by  his  own 
strength;  and  he  that  could  do  that  could  do  any 
thing.  2.  He  had  destroyed  Pharaoh  and  the 
Egyptians;  Pharaoh  was  the  leviathan,  the  Egyp- 
tians were  the  dragons,  fierce  and  ciniel.  Observe, 
(1.)  The  victory  obtained  over  these  enemies;  God 
brake  their  heads,  baffled  their  politics;  as  when 
Israel,  the  more  they  were  afflicted  by  them,  mul- 
tipled  the  more;  God  cnishcd  their  powers,  though 
complicated,  mined  their  country  by  ten  plagues, 
and,  at  last,  drowned  them  all  in  the  Red  sea;  This 
is  Pharaoh  and  all  his  multitude,  Ezek.  xxxi.  18. 
It  was  the  Lord's  doing,  none  besides  could  do  it, 
and  he  did  it  witli  a  strong  hand  and  outstretched 
arm.  This  was  typical  of  Christ's  victory  over 
Satan  and  his  kingdom,  pursuant  to  the  first  promise, 
that  the  Seed  of  the  wom  in  should  break  the  ser- 
pent's head.  (2.)  The  improvement  of  this  victory 
for  the  encouragement  of  the  church;  Thou  gavest 
him  to  be  meat  to  the  fieojile  of  Israel,  now  going  to 
inhabit  the  ivilderness.  The  spoil  of  the  Egyptians 
enriched  them ;  they  stripped  tlieir  slain,  and  so  got 
the  Egyptians'  arms  and  weapons,  as  before  they 
had  got  their  jewels.  Or  i-atlier,  this  providence 
was  meat  to  their  faith  and  hope,  to  suppcnl  and 
encourage  them  in  reference  to  the  other  difficulties 
they  were  likely  to  meet  with  in  the  wilderness.  It 
was  part  of  the  spiritual  meat  which  they  were  all 
made  to  eat  of.  Note,  The  breaking  of  the  heads 
of  the  church's  enemies,  is  the  joy  and  strength  of 
theliearts  of  the  church's  friends.  Thus  the  com- 
panions make  a  banquet  even  of  leviathan,  Job  xli.  6. 
(3. )  God  had  both  ways  altered  the  course  of  nature, 
both  in  fetching  streams  out  of  the  rock,  and  turning 
streams  into  rock,  v.  lo.  [1.1  He  had  dissolved  the 
rock  into  waters;  Thou  didst  bring  out  the  foun- 
tain and  the  food;  (so  some  read  it;)  and  eveiy 
one  knows  whence  it  was  brought,  out  of  the  rock, 
nut  of  the  flinty  rock.  Let  this  never  be  forgot- 
ten, but  let  it  especiall)'  be  remembered,  that 
t!ie  Rock  was  Christ,  and  the  waters  out  of  it 
spiritual  drink.  [2.]  He  had  congealed  the  waters 
into  rock;  Thou  driedst  u/i  mighty,  rapid,  rivers, 
i  irdan  particularly,  at  the  time  when  it  ovei-flowcd 
all  its  banks.     He  that  did  these  things  could  now 


deliver  his  oppressed  people,  and  break  the  yoke  of 
the  oppressors,  as  he  had  done  formerly;  nay,  he 
would  do  it,  for  his  justice  and  goodness,  his  wisdom 
and  ti\ith,  are  still  the  same,  as  well  as  his  power. 

II.  That  the  Gcd  of  Israel  is  the  God  of  nature, 
V.  16,  17.  It  is  he  that  orders  the  regular  successions 
and  revolutions,  1.  Of  day  and  night;  he  is  the  Lord 
of  all  time;  the  evening  and  the  morning  are  of  his 
ordaining;  it  is  he  that  opens  the  eyelids  of  the 
morning  light,  and  draws  the  curtains  of  the  even- 
ing shadow.  He  has  prefiared  the  moon  and  the 
sztn;  (so  some  read  it;)  the  two  great  lights,  to  rule 
by  day  and  night  alternately.  The  preparing  of 
them  denotes  their  constant  readiness,  and  exact 
observance  of  their  time,  which  they  never  miss  a 
moment.  2.  Of  summer  and  winter;  "Thou  hast 
appointed  all  the  bounds  of  the  earth,  and  the  dii 
fcrent  climates  of  its  several  regions,  for  thou  hast 
made  summer  and  winter,  the  frigid  and  the  torrid 
zones;  or  rather,  the  constant  revolutions  of  the 
year,  and  its  several  seasons."  Herein  we  are  to 
acknowledge  God,  from  whom  all  the  laws  and 
powers  of  nature  are  derived;  but  how  does  this 
come  in  here?  (1.)  He  that  had  power  at  first  to 
settle,  and  stiU  to  preserve,  this  course  of  nature,  by 
the  diurnal  and  annual  motions  of  the  heavenly 
bodies,  has  certainly  all  power  both  to  save  and  to 
destroy,  and  with  him  nothing  is  impossible,  nor  any 
difficulties  or  oppositions  insuperable.  (2. )  He  that 
is  faithful  to  his  covenant  with  the  day  and  with 
the  night,  and  preserves  the  ordinances  of  heaven 
inviolable,  will  certainly  make  good  his  promise  to 
his  people,  and  never  cast  off  those  whom  he  has 
chosen,  Jer.  xxxi.  35,  36. — xxxiii.  20,  21.  His  cove- 
nant witli  Abraham  and  his  seed  is  as  firm  as  that 
with  Noah  and  his  sons.  Gen.  viii.  21.  (3.)  Day  and 
night,  summer  and  winter,  being  counterchanged  in 
the  course  of  nature,  throughout  all  the  borders  of 
the  earth,  we  can  expect  no  other  than  that  trouble 
and  peace,  prosperity  and  adversity,  should  be,  in 
like  manner,  counterchanged  in  all  the  borders  of 
the  church.  We  have  as  much  reason  to  expect 
affliction  as  to  expect  night  and  winter.  But  w 
have  then  no  more  reason  to  despair  of'  the  retun. 
of  comfort,  than  we  have  to  despair  of  day  and 
summer. 

1 8.  Remember  this,  that  the  enemy  hath 
reproached,  O  Lord,  and  that  the  fooHsh 
people  have  blasphemed  thy  name.  1 9.  O 
deliver  not  the  soul  of  thy  turtle-dove  unto 
the  multitude  of  the  jcicked:  forget  not  the 
congregation  of  thy  poor  for  ever.  20. 
Have  respect  unto  the  covenant:  for  the 
dark  places  of  the  earth  are  full  of  the  ha- 
bitations of  cruelty.  21.  O  let  not  the  op- 
pressed return  ashamed:  let  the  poor  and 
needy  praise  thy  name.  22.  Arise,  O  God, 
plead  thine  own  cause :  remember  how  the 
foolish  man  reproacheth  thee  daily.  23. 
Forget  not  the  voice  of  thine  enemies :  the 
tumult  of  those  that  rise  up  against  thee 
increaseth  continually. 

The  psalmist  here,  in  the  name  of  the  church, 
most  earnestly  l^egs  that  God  would  appear  foi 
them  against  their  enemies,  and  put  an  eno  to  their 
present  troubles;  to  encourage  his  own  faith,  he  in 
terests  God  in  this  matter;  (t'.  22.)  Jrise,  O  God, 
plead  thine  otvn  cause.  This  we  may  be  sure  he 
will  do,  for  he  is  jealous  for  his  o^v^l  honour;  what 
ever  is  his  own  cause,  lie  will  plead  it  with  a  stroni; 
hand,  will  appear  against  those  that  oppose  it,  an'' 


PSALMS,  LXXV. 


with  and  for  those  that  cordially  espouse  it  He 
Will  arise  and  plead  it,  though  for  a  time  he  seems 
to  neglect  it;  he  will  stir  up  himself,  wDl  manifest 
himself,  will  do  his  own  work  in  his  own  time. 
Note,  The  cause  of  religion  is  God's  own  cause, 
dnd  he  will  certainly  plead  it. 

Now,  to  make  it  out  that  the  cause  is  God's,  he 
pleads, 

I.  That  the  persecutors  are  God's  sworn  enemies; 
"Lord,  they  have  not  only  abused  us,  but  they  ha\  e 
been,  and  are,  abusive  to  thee ;  what  is  done  against  us, 
for  thy  sake,  does,  by  consequence,  reflect  upon  thee. 
But  that  is  not  all,  they  have  directly  and  immediately 
reproached  thee,  and  blasfihemed  thy  name"  v.  18. 
This  was  that  which  they  roared  in  the  sanctuary; 
they  triumphed  as  if  they  had  now  got  tlie  mastery 
of  the  God  of  Israel,  of  whom  they  iiad  heard  sucn 
great  things.  As  nothing,  grieves  the  saints  more, 
than  to  hear  God's  name  blasphemed,  so  nothing 
encourages  them  more  to  hope  that  God  will  appear 
against  their  enemies,  than  when  they  are  arrived 
at  such  a  pitch  of  wickedness  as  to  reproach  Gcd 
himself;  this  fills  the  measure  of  their  sins  apace, 
and  hastens  their  ruin.  The  psalmist  insists  much 
upon  this;  "  We  dare  not  answer  their  reproaches. 
Lord,  do  thou  answer  them.  Remember  that  the 
foolish  fieofile  have  blasfihenicd  thy  yiame,  [y.  18.) 
and  that  still  the  foolish  man  re/iroaches  thee  daily." 
Observe  the  character  of  those  that  reproach  God; 
they  are  foolish.  As  atheism  is  folly,  (xiv.  1.)  pro- 
faneness  and  blasphemy  are  no  less  so.  Perhaps 
they  are  cried  up  for  the  wits  of  the  age,  that  ridi- 
cule religion  and  sacred  things;  but  really  they  are 
the  greatest  fools,  and  will  shortly  be  made  to  ap- 
pear so  before  all  the  world.  And  yet  see  their 
malice;  They  reproach  God  daily,  as  constantly  as 
his  faitliful  worshippers  pray  to  him  and  praise  him; 
see  their  impudence;  They  do  not  hide  their  blas- 
phemous thoughts  in  their  own  bosoms,  but  proclaim 
them  with  a  loud  voice;  {Forget  not  the  voice  of 
thine  e?iemies,  v.  23. )  and  this,  with  a  daring  defi- 
ance of  divine  justice;  They  rise  up  against  thee, 
and  by  their  blasphemies  even  wage  war  with  hea- 
ven, and  take  up  arms  against  the  Almighty.  Their 
noise  and  tumult  ascend  continually,  (so  some,)  as 
the  cry  of  Sodom  came  up  before  God,  calling  for 
vengeance.  Gen.  xviii.  21.  It  increases  continually; 
(so  we  read  it;)  they  gi-ow  worse  and  worse,  and 
are  hardened  in  their  impieties  by  their  successes. 
Now,  Lord,  remember  this,  do  not  forget  it.  God 
needs  not  to  be  put  in  remembrance  by  us  of  what 
he  has  to  do,  but  thus  we  must  show  our  concern 
for  his  honour,  and  believe  that  he  will  A'indicate  us. 

U.   That  the  persecuted  are  his  covenant-people. 

1.  See  what  distress  they  are  in;  they  are  fallen 
into  the  hands  of  the  ?niiltitude  of  the  wicked,  t.  19. 
Hotv  are  they  increased  that  trouble  them!  There 
(s  no  standing  before  an  enraged  multitude,  especi- 
ally like  these,  armed  with  power;  and  as  the}-  are 
numerous,  so  they  are  barbarous;  The  dark  places 
of  the  earth  are  full  of  the  habitations  of  cruelty. 
The  land  of  the  Chaldeans,  where  there  was  none  of 
the  light  of  the  knowledge  of  the  true  Gcd,  (though 
otherwise  it  was  famed  for  learning  and  arts,)  was 
Indeed  a  dark  place;  the  inhabitants  of  it  were  alie- 
nated from  the  life  of  God,  through  the  ignorance 
that  was  in  them,  and  therefore  they  were  cruel: 

vhere  there  was  no  true  divinit\',  there  was  scarcely 
lo  be  found  common  humanity;  they  were  especially 
cruel  to  the  people  of  God;  certainly  they  have  no 
knowledge,  who  eat  them  up,  xiv.  4.  They  are  op- 
pressed, {v.  21.)  because  they  are  poor  and  unable 
to  right  themselves;  they  are  oppressed,  and  so 

Tiade  poor. 

2.  See  what  reason  they  had  to  hope  that  God 
would  appear  for  their  relief,  and  not  suffer  them 
to  be  always  thus  trampled  upon.     Observe  how 


421 

the  psalmist  pleads  with  God  for  them;  (1.)  "It  is 
thy  turtle-dove  that  is  ready  to  be  swallowed  up  b) 
the  multitude  of  the  wicked,"  v.  19.  The  church 
is  a  dove,  for  harmlessncss  and  mildness,  innocency 
and  inoffensiyeness,  purity  and  fruitfulness;  a  dove, 
for  mournfulness  in  a  day  of  distress;  a  turtle-dove 
for  fidelity,  and  the  constancy  of  love:  tui-tle-do\es 
and  pigeons  were  the  only  fowls  that  were  offered 
in  sacrifice  to  God.  "Shall  thy  turtle-dove,  that 
is  true  to  thee,  and  dcA^oted  to  thine  honour,  be 
delivered,  its  life  and  soul  and  all,  into  the  hand 
of  the  multitude  of  the  wicked,  to  wliom  it  will 
soon  become  an  easy  and  acceptable  prey?  Lord,  it 
will  be  thine  honour  to  help  the  weak,  especially  to 
help  thine  own."  (2.)  "  It  is  the  congregation  of 
thy  poor,  and  they  are  not  the  less  thine  for  their 
being  poor;  (for  God  has  choseyi  the  poor  of  this 
world,  Jam.  ii.  5. )  but  they  have  the  more  reason 
to  expect  thou  wilt  appear  for  them,  because  they 
are  many,  it  is  the  congregation  of  thy  poor;  let 
them  not  be  abandoned  and  forgotten  for  ever." 
(3.)  "They  are  in  covenant  with  thee;  and  wilt 
thou  not  have  respect  unto  the  covenant?  v.  20. 
Wilt  thou  not  perform  the  promises  thou  hast,  in 
thy  covenant,  made  to  them?  Wilt  thou  not  own 
them  whom  thou  hast  brought  into  the  bond  of  the 
covenant?"  WHien  God  delivers  his  people,  it  is 
in  remembrance  of  his  covenant.  Lev.  xxvi.  42. 
"Lord,  though  we  are  unworthy  to  be  respected, 
yet  have  respect  to  the  covenant"  (4.)  "They 
trust  in  thee,  and  boast  of  their  relation  to  thee,  and 
expectations  from  thee;  O  let  them  not  return 
ashamed  of  their  hope,  {y.  21. J  as  they  will  be,  if 
they  be  disappointed. "  (5.)  "  K  thou  deliver  them, 
they  will  praise  thy  name,  and  give  thee  the  glory  of 
their  deliverance.  Appear,  Lord,  for  those  tliat  will 
praise  thy  name,  against  those  that  blaspheme  it. " 

PSALM  LXXV. 

Though  this  psalm  is  attributed  to  Asaph,  in  the  title,  vet 
it  does  so  exactly  agree  with  David's  circumstances,"  at 
his  coming  to  the  crown  after  the  death  of  Saul,  that 
most  interpreters  apply  it  to  that  juncture,  and  suppose 
that  either  Asaph  penned  it,  in  the  person  of  David,  as 
his  poet-laureat;  (probably,  the  substance  of  the  psalm 
was  some  speech  which  David  made  to  a  convention  of 
the  states,  at  his  accession  to  the  government,  and  Asaph 
turned  it  into  verse,  and  published  it  in  a  poem,  for  the 
better  spreading  of  it  among  the  people;)  or  that  David 
penned  it,  and  delivered  it  to  Asaph  as  a  precentor  of 
the  temple.  In  this  psalm,  I.  David  returns  God  thanks 
for  bringing  him  to  the  throne,  v.  1,  9.  II.  He  promises 
to  lay  out  himself  for  the  public  good,  in  the  use  of  the 
power  God  had  given  him,  v.  2,  3,  10.  III.  He  checks 
the  insolence  of  those  that  opposed  his  coming  to  the 
throne,  v.  4,  5.  IV.  He  fetches  a  reason  for  all  this 
from  God's  sovereign  dominion  in  the  affairs  of  the  chil- 
dren of  men,  v.  6.. 8.  In  singing  this  psalm,  we  must 
wive  to  God  the  glory  of  all  the  revolutions  of  states  and 
Kingdoms,  believing  that  they  are  all  according  to  his 
counsel,  and  that  he  will  make  them  all  to  work  for  the 
good  of  his  church. 

To  the  chief  musician,  Al-taschith.     A  psalm  or 
song  of  Asaph. 

1.  TTNTO  thee,  O  God,  do  we  give 
U  thanks,  unto  thee  do  we  give  thanks 
for  that  thy  name  is  near,  thy  wondrous 
works  declare.  2.  When  I  shall  receive 
the  congregation,  I  will  judge  uprightly. 
.3.  The  earth  and  all  the  inhabitants  thereof 
are  dissolved:  I  bear  up  the  pillars  of  it. 
Selah.  4.  I  said  unto  the  fools.  Deal  not 
foolishly;  and  to  the  wicked,  Lift  not  up 
the  horn :  5.  Lift  not  up  your  horn  on  high : 
speak  no*  with  a  stiff  neck. 


42!2 


PSALMS,  LXXV. 


In  these  verses, 

I.  The  psahnist  gives  lo  God  the  praise  of  his  ad- 
vancement to  honour  and  power,  and  tlie  other  great 
things  he  had  aone  for  hinri  and  for  his  people  Israel; 
(■y.  1. )  Unto  thee,  0  God,  do  tve  give  thanks,  for 
all  the  favours  thou  hast  bestowed  upon  us;  and 
again,  unto  thee  do  ive  ffive  thanks;  for  our  thanks- 
givings must  be  often  repeated.  Did  not  we  often 
pray  for  mercy,  when  we  were  in  pursuit  of  it;  and 
shall  we  think  it  will  suffice  once  or  twice  to  give 
thanks,  when  we  have  obtained  it?  Not  only /do 
give  thanks,  but  ive  do;  I  and  all  my  friends.  If 
we  share  with  othei's  in  their  mercies,  we  must  join 
with  them  in  their  praises;  "  Unto  thee,  O  God, 
the  Author  of  our  mercies;  and  we  will  not  give  that 
glory  to  the  instruments  which  is  due  to  thee  only. 
For  that  thy  nam?  is  near,  that  the  complete  ac- 
complishment of  thy  promise  made  to  David  is  not 
far  off,  thy  wondrr.us  works,  Avhich  thou  hast  already 
done  for  him,  declare."  Note,  1.  There  are  many 
works  which  God  does  for  his  people,  that  may  tiaily 
be  called  wondrous  works,  out  of  the  common  course 
of  pix)vidence,  and  quite  beyond  our  expectation. 
2.  These  wondrous  works  declare  the  nearness  of 
his  name;  they  show  that  he  himself  is  at  hand, 
nigh  to  us  in  what  we  call  upon  him  for,  and  that 
he  is  about  to  do  some  great  things  for  his  people, 
in  pursuance  of  his  puipose  and  promise.  3.  When 
God's  wondrous  works  declare  the  nearness  of  his 
name,  it  is  our  duty  to  give  him  thanks,  again  and 
again  to  give  him  thanks. 

II.  He  lays  himself  under  an  obligation  to  use  his 
power  well,  pursuant  to  the  great  tnist  reposed  in 
him;  (x".  2. )  When  I  shall  receive  the  congregation, 
I  will  judge  ufirightlij.  Here  he  takes  it  for  grant- 
ed, that  God  would,  in  due  time,  perfect  that  which 
concerned  him,  that  though  the  congregation  was 
very  slow  in  gathering  to  him,  and  grer.t  opposition 
was  made  to  it,  yet,  at  length,  he  should  receive  it; 
for  what  God  has  spoken  in  his  holiness,  he  will 
perform  by  his  wisdom  and  power.  Being  thus  in 
expectation  of  the  mercy,  he  promises  to  make  con- 
science of  his  duty;  "When  I  am  a  judge,  I  will  judge, 
and  judge  uprightly;  not  as  those  that  went  before 
me,  who  either  neglected  judgment,  or,  which  was 
worse,  perverted  it;  either  did  no  good  with  their 
power,  or  did  hurt."  Note,  1.  Those  that  are  ad- 
vanced to  posts  of  honour,  must  remember  they  are 
posts  of  service,  and  must  set  themselves  with  dili- 
gence and  application  of  mind  to  do  the  work  to 
Avhich  they  are  called.  He  does  not  say,  "When 
I  shall  receive  the  congregation,  I  will  take  my 
ease,  and  take  state  upon  me,  and  leave  the  public 
business  to  others;"  but,  "I  will  mind  it  myself." 
2.  Public  trusts  are  to  be  managed  with  great  in- 
tegrity; they  that  judge,  must  judge  uprightly,  ac- 
coi-ding  to  the  rules  of  justice,  without  respect  of 
persons. 

III.  He  promises  himself  that  his  government 
would  be  a  public  blessing  to  Israel,  v.  .".  Tlic  ])rc- 
sent  state  of  the  kingdom  was  very  bad;  The  earth 
and  all  the  inhabitants  thereof  are  dissolved;  and  no 
marvel,  when  the  former  reign  was  so  dissolute,  that 
all  went  to  rack  and  ruin.  There  was  a  general 
corruption  of  manners,  for  want  of  putting  the  laws 
in  execution  against  vice  and  profancncss.  They 
were  divided  one  from  another,  for  want  of  center- 
ing, as  they  ought  to  do,  in  the  government  God  hnd 
appointed.  They  were  all  to  pieces,  two  against 
three,  and  three  against  two,  cnunbled  into  factions 
and  parties,  which  was  likely  to  issue  in  their  min; 
but  I  bear  ufi  the  fiillars  of  it.  Even  in  SiuTs  time, 
David  did  what  he  could  for  the  public  welfare;  but 
he  hoped,  that,  when  he  harl  himself  received  tlu- 
congregation,  he  should  do  much  more,  and  should 
not  only  prevent  the  public  min,  but  recover  the 
public  strength  and  beauty.     Now,  1.  See  the  mis- 


chief cf  parties;  they  melt  and  dissolve  a  land  and 

the  inhabitants  of  it.  2.  See  how  much  one  head 
frequently  holds  up.  The  fabric  had  sunk,  if  Da- 
vid had  not  held  up  the  pillars  of  it.  This  may  well 
be  applied  to  Christ  and  his  government.  The 
world  and  all  the  inhabitants  of  it  were  dissolved 
by  sin,  man's  apostasy  threatening  the  destruction 
of  the  whole  creation;  but  Christ  bore  up  the  pillars 
of  it,  he  saved  the  whole  world  from  utter  ruin,  by 
saving  his  people  from  their  sins,  and  into  his  han^ 
the  administration  of  the  kingdom  cf  Providence  is 
committed,  f  ir  he  ufiholds  all  things  by  the  word 
of  his  fioivcr,  Heb.  i.  3. 

IV.  He  checks  those  that  opposed  his  govern- 
ment, that  were  against  his  accession  to  it,  and  ob- 
stiTJcted  the  administration  of  it,  striving  to  keep  up 
that  vice  and  profaneness  which  he  had  made  it  his 
business  to  suppress;  {y.  4,  5.)  /  said  unto  the 
fools,  Deal  not  foolishly.  He  had  said  so  to  them 
in  Saul's  time,  when  he  had  not  power  to  restrain 
them,  yet  he  had  wisdom  and  grace  to  reprove 
them,  and  to  give  them  good  counsel;  though  they 
bore  themselves  high,  upon  the  favour  of  that  un- 
happy prince,  he  cautioned  them  not  to  be  too  pre- 
sumptuous. Or  rather,  he  does  now  say  so  to  them. 
As  soon  as  he  came  to  the  crown,  he  issued  out  a 
proclamation  against  vice  and  pi'ofaneness,  and  here 
we  have  the  contents  of  it.  1.  To  the  simple  sneak- 
ing sinners,  the  fools  in  Israel,  that  corrupted  them- 
selves, to  them  he  said,  "  Deal  not  foolishly ;  do  not 
act  so  directly  contrary  both  to  your  reason  and  to 
your  interest  as  you  do,  while  you  walk  ccntraiy  to 
the  laws  God  has  given  Israel,  and  the  promises  he 
has  made  to  David."  Christ,  the  Son  of  David, 
gives  us  this  counsel,  issues  out  this  edict.  Deal  not 
foolishly.  He  who  is  made  of  God  to  us  Wisdom, 
Bids  us  be  wise  for  ourselves,  and  not  make  fools  of 
ourselves.  2.  To  the  proud  daring  sinners,  the 
wicked,  that  set  God  himself  at  defiance,  he  says, 
"Lift  not  up.  the  horn;  boast  not  of  your  power  and 
prerogatives,  persist  not  in  your  contumacy  and 
contempt  of  the  government  set  over  you ;  lift  not 
ufi  your  horn  on  high,  as  though  you  could  have 
what  you  will,  and  do  what  you  will;  speak  not 
with  a  stiff  neck,  in  which  is  an  iron  sinew,  that  will 
never  bend  to  the  will  of  God  in  the  govenmient; 
for  they  that  will  not  bend,  shall  break;  they  whose 
necks  are  stiffened,  are  so  to  their  own  destruction." 
This  is  Christ's  word  of  command  in  his  gospel,  that 
every  mountain  will  be  brought  low  before  him,  Isa. 
xl.  4.  Let  not  the  antichrlstian  power,  with  its 
heads  and  horns,  lift  up  itself  against  him,  for  it 
shall  ccitainly  be  broken  to  pieces;  what  is  said 
with  a  stiff  neck,  must  be  unsaid  again  with  a  broken 
heart,  or  we  ai-c  undone.  Pharaoh  said  with  a  stiff 
neck.  Who  is  the  Lord?  But  God  made  him  knew, 
to  his  cost. 

6.  For  promotion  cometh  neither  from  the 
east,  nor  fiom  the  west,  nor  from  the  south: 
7.  But  God  is  the  judge;  he  putteth  down 
one,  and  setteth  up  another.  8.  For  in  the 
hand  of  the  Lord  there  is  a  cup,  and  tlie 
wine  is  red;  it  is  full  of  mixture,  and  he 
poureth  out  of  the  same:  hut  the  dreg:s 
thereof,  all  the  M^icked  of  the  earth  shall 
wring  them  out,  ond  drink  thcni.  9.  But  I 
will  deelare  for  ever;  I  will  sing  praises  tc 
the  God  of  Jaroh.  10.  AU  the  homs  of  the 
wicked  also  will  T  rut  off:  /;///  the  horns  of 
the  righteous  shall  be  exalted. 

In  these  verses,  we  have  two  great  doctrines 
liid  dcwn,  and  two  gt-cd  inferences  draAvn  ttojt; 


PSALMS,  LXXVI. 


421 


them,  for  the  confirmation  of  what  he  had  before 
said. 

I.  Here  are  two  great  truths  laid  down  concern- 
ing God's  government  of  the  world,  which  we  ought 
to  mix  faith  with,  both  pertinent  to  the  occasion. 

1.  That  from  God  alone  kings  receive  their 
power,  (x).  6,  7.)  and  therefore  to  God  alone  David 
would  give  the  praise  of  his  advancement;  having 
his  power  from  God,  he  would  use  it  for  him,  and 
therefore  they  were  fools  that  lifted  up  the  horn 
against  him.  We  see  strange  revolutions  in  states 
and  kingdoms,  and  are  sui-prised  at  the  sudden  dis- 
grace of  some,  and  elevation  of  others;  we  are  all 
nill  of  such  changes,  when  they  happen;  but  here 
we  are  directed  to  look  at  the  Author  of  them,  and 
are  here  taught  where  the  original  of  power  is,  and 
whence  promotion  comes.  Whence  comes  prefer- 
ment in  kingdoms,  to  the  sovereignty  of  them?  And 
whence  comes  preferments  in  kingdoms,  to  places 
of  power  and  tnist  in  them?  The  former  depends 
not  upon  the  will  of  the  people,  nor  the  latter  on  the 
will  of  the  prince,  but  both  on  the  will  of  God,  who 
has  all  hearts  in  his  hands;  to  him  therefore  those 
must  look  who  are  in  pursuit  of  preferment,  and 
then  they  begin  right.  We  are  here  told,  (1.)  Ne- 
gatively; which  way  we  are  not  to  look  for  the  foun- 
tain of  power;  Promotion  comes  neither  from  the 
east,  nor  from  the  west,  nor  from  the  desert,  that  is, 
neither  from  the  desert  on  the  north  of  Jei-usalem, 
nor  from  that  on  the  south ;  so  that  the  fair  gale  of 
preferment  is  not  to  be  expected  to  blow  from  any 
point  of  the  compass,  but  only  from  above,  directly 
thence.  Men  cannot  gain  promotion  either  by  the 
wisdom  or  wealth  of  the  children  of  the  east,  or  by 
the  numerous  forces  of  the  isles  of  the  Gentiles,  that 
lay  westward,  or  those  of  Egypt  or  Arabia,  that  lay 
south;  no  concurring  smiles  of  second  causes  will 
raise  men  to  preferment  without  the  First  Cause. 
The  learned  Bishop  Lloyd  ( Serm.  in  loc.J  gives 
this  gloss  upon  it;  All  men  took  the  original  of 
power  to  be  from  heaven,  but  from  whom  there, 
many  knew  not;  the  eastern  nations,  who  were 
generally  given  to  astrology,  took  it  to  come  from 
their  stars,  especially  the  sun,  their  god;  No,  says 
David,  it  comes  neither  from  the  east,  nor  from  the 
west,  neither  from  the  rising,  nor  from  the  setting, 
of  such  a  planet,  or  such  a  constellation,  nor  from 
the  south,  nor  from  the  exaltation  of  the  sun,  or  any 
star  in  the  mid-heaven.  He  mentions  not  the  north, 
because  none  supposed  it  to  come  thence;  or,  be- 
cause the  same  word  that  signifies  the  north,  signi- 
fies the  secret  place;  and  from  the  secret  of  God's 
counsel  it  does  come;  or  from  the  oracle  in  Zion, 
which  lay  on  the  north  side  of  Jerusalem.  Note, 
No  wind  is  so  good  as  to  blow  promction,  but  as  He 
directs,  who  has  the  winds  in  his  fists.  (2. )  Posi- 
tively; God  is  the  fudge,  the  Governor  or  Umpire; 
when  parties  contend  for  the  prize,  he  fiuts  down 
one,  and  sets  u/i  another,  as  he  sees  fit,  so  as  to 
serve  his  own  puiposes,  and  bring  to  pass  his  own 
counsels.  Herein  he  acts  by  prerogative,  and  is  not 
accountable  to  us  for  any  of  these  matters;  nor  is  it 
any  damage,  danger,  or  disgrace,  that  He,  who  is 
infinitely  wise,  holy,  and  good,  has  an  arbitrary  and 
despotic  power  to  set  up,  and  piit  down,  whom,  and 
when,  and  how,  he  pleases.  This  is  a  good  reason 
why  magistrates  should  rule  for  God,  as  those  that 
must  give  account  to  him,  because  it  is  by  him  that 
kings  reign. 

2.  That  from  God  alone  all  must  receive  their 
doom;  {v.  8.)  In  the  hand  of  the  Lord  there  is  a 
cup,  which  he  puts  into  the  hands  of  the  children 
rvf.men,  a  cup  of  providence,  mixed  up  (as  he  thinks 
fit")  of  manv  ingredients;  a  cup  of  affliction;  the 
sufferings  of  Christ  are  c".lled  a  cnf^,  Matth.  xx.  22. 
John  xviii.  11.  The  judgments  of  God  unon  sinners 
arc  the  cufx  of  the  Lord's  right  hand,  Hab.  ii.  16. 


The  nvhie  .<s  red,  denoting  the  wrath  of  God,  which 
is  infused  into  the  judgments  executed  on  sinners, 
and  is  the  wormwood  and  the  gall  in  the  affliction 
and  the  misery.  It  is  red  as  fire,  red  as  blood, 
for  it  burns,  it  kills.  It  is  full  of  mixture,  prepared 
in  wisdom,  so  as  to  answer  the  end:  there  are  mix- 
tures of  mercy  and  gr.xe  in  the  cup  of  affliction, 
when  it  is  put  into  the  hands  of  God  s  own  people; 
mixtures  of  the  curse,  when  it  is  put  into  the  liands 
of  the  wicked;  it  is  wine  mingled  with  gall.  These 
vials,  (1.)  Are  poured  out  upon  all;  see  Rev.  xv.  7. 
— xvi.  1.  where  we  read  of  the  angels  pouring  cut 
the  ^•ials  of  God's  wrath  upon  the  earth.  Some 
drops  of  this  wrath  may  lig'at  on  good  people;  when 
God's  judgments  are  abroad,  they  have  their  share 
in  common  calamities;  but,  (2.)  The  dregs  of  the 
cup  are  reserved  for  the  wicked.  The  calamity  it- 
self is  but  the  vehicle  into  which  the  wrath  and 
curse  is  infused,  the  top  of  which  has  little  of  the 
infusion;  but  the  sediment  is  pure  wrath,  and  that 
shall  fall  to  the  share  of  sinners;  they  have  the  dregs 
of  the  cup  now,  in  the  terrors  of  conscience,  and 
hereafter,  in  the  torments  of  hell.  They  shall  wring 
them  out,  that  not  a  drop  of  the  wrath  may  be  left 
behind,  and  they  shall  drink  them,  for  the  curse 
shall  enter  into  their  bowels  like  water,  and  like  oil 
into  their  bones.  The  cup  of  the  Lord's  indignation 
will  be  to  them  a  cup  of  trembling,  everlasting 
trembling.  Rev.  xiv.  10.  The  wicked  man's  cup, 
while  he  prospers  in  the  world,  is  full  of  mixture, 
but  the  worst  is  at  the  bottom.  The  wicked  are 
i-eserved  unto  the  day  of  judgment. 

II.  Here  are  two  good  practical  inferences  drawn 
from  these  great  ti-uths,  and  they  are  the  same  pur- 
poses of  duty  that  he  began  the  psalm  with.  This 
being  so,  1.  He  will  praise  God,  and  give  him  glory, 
for  the  power  to  which  he  had  advanced  him;  {v. 
9.)  I  will  declare  for  erver  that  which  thy  wondrous 
works  declare,  v.  1.  He  will  praise  God  for  his 
elevation,  not  only  at  first,  while  the  mercy  was 
fresh,  but  for  ever,  so  long  as  he  lives;  the  exalta- 
tion of  the  Son  of  David  will  be  the  subject  of  the 
saints'  everlasting  praises.  He  will  give  glory  to 
God,  not  only  as  his  God,  but  as  the  God  of  Jacob; 
knowing  it  was  for  Jacob  his  servant's  sake,  and 
because  he  loved  his  people  Israel,  that  he  made 
him  king  over  them.  2.  He  will  use  the  power 
with  which  he  is  inti-usted,  for  the  great  ends  for 
which  it  was  put  into  his  hands,  {v.  10.)  as  before, 
V.  2,  4.  According  to  the  duty  of  the  higher 
powers,  (1.)  He  resolves  to  be  a  terror  to  evil- 
doers, to  humble  their  pride,  and  break  their  power; 
"  Though  not  all  the  heads,  yet  all  the  horns  of  the 
wicked  will  I  cut  off,  with  which  they  push  their 
poor  neighbours;  I  will  disable  them  to  do  mischief. " 
Thus  God  promises  to  raise  up  carpenters  which 
shf  uld  fray  the  horns  of  the  Gentiles  that  had  scat- 
tered Judah  and  Israel,  Zech.  i.  18- -21.  (2.)  He 
resolves  to  be  a  Protection  and  Praise  to  them  that 
do  well;  The  horns  of  the  righteous  shall  be  exalt 
ed;  they  sh:'ll  be  preferred  and  put  into  places  of 
power;  and  tlicy  tliat  are  good,  and  have  hearts  to 
do  good,  shall  not  want  ability  and  opportunity  for 
it.  This  agrees  with  David's  resolutions,  ci.  3,  &c. 
Herein  David  was  a  type  of  Christ,  who  with  the 
breath  of  his  mouth  shall  slay  the  wicked,  but  shaU 
exalt  with  hoiiour  the  horyi  of  the  righteous,  cxii.  9. 

PSALM  LXXVI. 

This  psalm  seems  to  have  been  penned  upon  occasion  of 
some  preat  victory  obtained  by  the  church  over  some 
threateninpr  enemv  or  other,  and  designed  to  g-race  the 
triumph.  The  L^X  call  it,  A  song  upon  tfie  Assyrians; 
whence  many  srood  interpreters  conjecture,  that  it  was 
penned  nhen  Sennacherib's  army,  then  besieofinn:  Jeru- 
salem, was  entirely  cut  oflTby  a  destroyinof  ancrel  in  He- 
zekiah's  time;  and  several  passa<jes  in  the  psalm  are 
very  applicaJ^e  to  that  work  of  wonder;  but  there  was  a 


424 


PSALMS,  LXXVI. 


reli;^ious  triumph  upon  occasion  of  another  victory,  in 
J^lioshaphat's  time,  which  misrht  as  well  be  the  subiect  of 
this  psalm;  (2  Chron.  xx.  2S.)  and  it  might  be  called  a 
song  ofJlsaph,  because  always  sung  by  the  sons  of  Asaph. 
Or  it  might  be  penned  by  Asaph,  who  lived  in  David's 
lime,  upon  occasion  of  the  man^-  triumphs  with  which 
God  delighted  to  honour  that  reign.  Upon  occasion  of 
this  glorious  victory,  whatever  it  was,  I.  The  psalmist 
congratulates  the  happiness  of  the  church,  in  having  God 
so  nigh,  V.  1 . .  3.     11.  He  celebrates  the  glory  of  God's 

fower,  which  this  was  an  illustrious  instance  of,  v.  4.  .6. 
II.  He  infers  hence,  what  reason  all  have  to  fear  be- 
fore him,  v.  7  . .  9.  And,  IV.  What  reason  his  people 
have  to  trust  in  him,  and  to  pay  their  vows  to  him,  v. 
10.. 12.  It  is  a  psalm  proper  for  a  thanksgiving-day, 
upon  the  account  of  public  successes,  and  not  improper 
at  other  times,  because  it  is  never  out  of  season  to  glo- 
rify God  for  the  great  things  he  has  done  for  his  church 
formerly,  especially  for  the  victories  of  the  Redeemer 
over  the  powers  of  darkness,  which  all  those  Old  Testa- 
ment victories  were  types  of,  at  least,  those  that  are 
celebrated  in  the  psalms. 

To  the  chief  musician  on  JVeginoth.     A  psalm,  or 
song  ofAsafih. 

1.  XN  Jiidah  is  God  known;  his  name  is 
JL  great  m  Israel.  2.  In  Salem  also  is 
his  tabernacle,  and  his  dwelling-place  in 
Sion.  3.  There  brake  he  the  arrows  of  the 
bow,  the  shield,  and  the  sword,  and  the  bat- 
tle. Selah.  4.  Thou  art  more  glorious  and 
excellent  than  the  mountains  of  prey.  5. 
The  stout-hearted  are  spoiled,  they  have 
slept  their  sleep ;  and  none  of  the  men  of 
might  have  found  their  hands.  6.  At  thy 
rebuke,  O  God  of  Jacob,  both  the  chariot 
and  horse  are  cast  into  a  dead  sleep. 

The  church  is  here  triumphant,  even  in  the  midst 
of  its  miUtant  state.  The  psahiiist,  in  the  church's 
name,  triumphs  here  in  God,  the  Centre  of  all  our 
triumphs. 

I.  In  the  revelation  God  had  made  of  himself  to 
them,  X'.  1.  It  is  the  honour  and  privilege  of  Judah 
and  Israel,  that  among  them  God  is  known,  and 
where  he  is  known  his  name  will  be  great.  God  is 
knovv^n  as  he  is  pleased  to  make  himself  known;  and 
they  are  happv  to  whom  he  discovers  himself. 
Hajjpy  people  tViat  have  their  land  filled  with  the 
knowledge  of  God ;  happy  persons  that  have  their 
hearts  filled  with  that  knowledge!  In  Judah  God 
was  known,  so  as  he  was  not  known  in  other  nations, 
which  made  the  favour  the  greater,  inasmuch  as  it 
was  distinguishing,  cxlvii.  19,  20. 

II.  In  the  tokens  of  God's  special  presence  with 
them  in  his  ordinances,  v.  2.  In  the  whole  land  of 
Judah  and  Israel  God  was  known,  and  his  name  was 
great;  but  in  Salem,  in  Zion,  were  his  tabernacle 
and  his  dwelling-place;  there  he  kept  court,  there 
he  received  the  homage  of  his  people  by  their  sacri- 
fices, and  entertained  them  by  the  feasts  upon  the 
sacrifices;  thither  they  came,  to  address  themselves 
to  him,  and  thence  by  his  oracles  \\c  issued  out  his 
orders;  there  he  recorded  his  name;  and  of  tliat 
place  he  said.  Here  will  I  dwell,  for  I  have  desired 
it.  It  is  the  glory  and  happiness  of  a  people  to  have 
God  among  thcrh  by  his  ordinances;  out  his  dwell- 
ing-place is  a  tabernacle,  a  moveable  dwelling;  yet 
a  little  while  is  that  light  with  7is. 

III.  In  the  victories  they  had  obtained  over  their 
enemies;  (t.  3.)  There  brake  he  the  arrows  of  the 
bow.  Observe  how  threatening  the  danger  was; 
though  Judali  and  Israel,  Salem  Pnd  Zion,  were 
thus  privileged,  yet  war  is  raised  against  them,  and 
the  weapons  of  war  are  furbished.  Here  are  bow 
and  arrows,  sl\i(  Id  and  sword,  and  all  fc;r  battle; 
h>u  all  arc  broken  and  rendered  useless.     And  it 


was  done  there,  1.  In  Judah  and  Israel,  in  tavour  of 
that  people  near  to  God.  While  the  weapons  of 
war  were  used  against  other  nations,  they  answered 
their  end,  but,  when  turned  against  that  holy  nation, 
they  were  immediately  broken.  The  Chaldee 
paraphrases  it  thus.  When  the  house  of  Israel  did 
his  will,  he  placed  his  majesty  among  them,  and 
there  he  brake  the  arrows  of  the  bow;  while  they 
kept  close  to  his  service,  they  were  great  and  safe, 
and  eveiy  thing  went  well  with  them.  Or,  2.  In 
the  tabernacle  and  dwelling-place  in  Zion,  there  he 
brake  the  arrows  of  the  bow;  it  was  done  in  the  field 
of  battle,  and  yet  it  is  said  to  be  done  in  the  sanctu- 
ary, because  done  in  answer  to  the  prayers  which 
God's  people  there  made  to  him,  and  in  perfor- 
mance of  the  promises  which  he  there  made  to 
them;  of  both  which,  see  that  instance,  2  Chron. 
XX.  5,  14.  Public  successes  are  owing  as  much  to 
what  is  done  in  the  church,  as  to  what  is  done  in  the 
camp. 
Now  this  victory  redounded  very  much, 
(1.)  To  the  immortal  honour  of  Israel's  God; 
{v.  4.)  Thou  art,  and  hast  manifested  thyself  to  be, 
more  glorious  and  excellent  than  the  mountains  of 
prey.  [1.  J  "Than  the  gi-eat  and  mighty  ones  of 
the  earth  in  general,  who  are  high,  and  think  them- 
selves firmly  fixed  like  mountains,  but  are  really 
mountains  of  prey,  oppressive  to  all  about  them. 
It  is  their  glory  to  destroy;  it  is  thine  to  deliver." 
[2.]  "Than  our  invaders  in  particular:  when  they 
besieged  the  cities  of  Judah,  they  cast  up  mounts 
against  them,  and  raised  batteries;  but  thou  art 
m^re  able  to  protect  us,  than  they  are  to  annoy  us." 
Wherein  the  enemies  of  the  church  deal  proudly, 
it  will  appear  that  God  is  above  them. 

(2.)  To  the  perpetual  disgrace  of  the  enemies  of 
Israel,  v.  5,  6.  They  were  stout-hearted,  men  of 
great  courage  and  resolution,  flushed  with  their  for- 
mer victories,  enraged  against  Israel,  confident  of 
success;  they  were  7fien  of  might,  robust,  andfitfcr 
service;  they  had  chariots  and  horses,  which  were 
then  greatly  valued  and  tnisted  to  in  war,  xx.  7.  But 
all  this  force  was  of  no  av;nl  when  it  was  levelled 
against  Jeinisalem.  [1.]  The  stcut-hearted  have 
despoiled  and  disarmed  themselves;  (so  some  read 
it;)  when  God  pleases,  he  can  make  his  enemies  to 
weaken  and  destroy  themselves.  They  have  slept, 
not  the  sleep  of  the  i-ighteous,  who  sleep  in  Jesus, 
but  their  sleep,  the  sleep  of  sinners,  that  shall  wake 
to  everlasting  shame  and  contempt.  [2.]  The  men 
of  might  can  no  more  find  their  hands,  than  the 
stout-hearted  can  their  spirit.  As  the  bold  men  are 
cowed,  so  the  strong  men  are  lamed,  and  cannot  so 
much  as  find  their  hands,  to  save  their  own  heads, 
much  less  to  hurt  their  enemies.  [3.]  Tlie  cha- 
riots and  horses  mav  be  truly  said  to  be  cast  into  a 
dead  sleep,  when  their  drivers  and  their  riders  were 
so.  God  did  but  speak  the  word,  as  the  God  of 
Jacob,  that  commands  deliverances  for  Jacob,  and, 
at  his  rebuke,  the  chanot  and  horse  were  both  cast 
into  a  dead  sleep;  when  the  men  were  laid  dead 
upon  the  spot  by  the  destroying  angel,  the  chario* 
and  horse  were  not  at  all  formidable.  See  the 
power  and  efficacv  of  God's  rebukes.  With  what 
pleasure  may  we  Christians  apply  all  this  to  the  ad- 
vantages we  enjoy  by  the  Redeemer!  It  i«  througli 
him  tnat  God  is  known;  it  is  in  him  that  God's 
name  is  great;  to  him  it  is  owing  that  God  has  a 
tabernacle  and  a  dwelling-place  in  his  church.  He 
it  was  that  vanquished  the  strong  man  armed, 
spoiled  principalities  and  powers,  and  made  a  show 
of  them  openly. 

7.  Thou,  even  ttiou,  art  to  be  feared ;  and 
who  may  stand  in  thy  sight  when  once  thou 
art  angiy  ?  8.  Thou  didst  cause  judgment  to 


PSALMS,  LXXVII. 


425 


be  heard  from  heaven ;  the  earth  feared,  and 
was  still,  9.  When  God  arose  to  judg- 
ment, to  save  all  the  meek  of  the  earth. 
Selah.  10.  Surely  the  wrath  of  man  shall 
praise  thee:  the  remainder  of  wrath  shalt 
thou  restrain.  1 1 .  Vow,  and  pay  unto  the 
Lord  your  God:  let  all  that  be  round 
about  him  bring  presents  unto  him  that 
ought  to  be  feared.  12.  He  shall  cut  off 
the  spirit  of  princes:  he  is  terrible  to  the 
kings  of  the  earth. 

This  glorious  victory,  with  which  God  had  graced 
and  blessed  his  church,  is  here  made  to  speak  three 
things. 

I.  Terror  to  God's  enemies;  {v.  7 ••9.)  "  Thou, 
even  thou,  art  to  be  feared;  thy  majesty  is  to  be  re- 
verenced, thy  sovereig-nty  to  be  submitted  to,  and 
thy  justice  to  be  dreaded  by  those  that  have  offend- 
ed thee. "  Let  all  the  world  learn  by  this  event  to 
stand  in  awe  of  the  great  God.  1.  Let  all  be  afraid 
of  his  wrath  against  the  darin,^  impiety  of  sinners; 
Who  may  stand  in  thii  sight,  from  the  minute  that 
thou  art  angry  ?  If  God  be  a  consuming  Fire,  how 
can  chaff  and  stubble  stand  before  him,  though  his 
anger  be  kindled  but  a  little,  ii.  12.  2.  Let  all  be 
afraid  of  his  jealousy  fnr  oppressed  innocency,  and 
the  injured  cause  of  his  own  people;  "  Thou  didst 
cause  judgment  to  be  heard  from,  heaven,  then  ivhen 
thou  didst  arise  to  save  all  the  meek  of  the  earth; 
{y.  8,  9. )  and  then  the  earth  feared,  and  ivas  still, 
waiting  what  would  be  tlie  issue  of  those  glorious  ap- 
pearances of  thine."  Note,  (1.)  God's  people  are 
the  7neek  of  the  earth,  (Zeph.  ii.  3.)  the  (/uiet  in  the 
land,  (xxxv.  20.)  that  can  bear  any  wrong,  but  do 
none.  (2.)  Though  the  meek  of  the  earth  are  by 
their  meekness  exposed  to  injury,  yet  God  will, 
sooner  or  later,  appear  for  their  salvation,  and 
plead  their  cause.  (3.)  When  God  comes  to  save 
all  the  meek  of  the  earth,  he  will  cause  Judgment  to 
be  heard  from  heaven;  he  will,  make  the  world 
know  that  he  is  angry  at  the  oppressors  of  his  peo- 
ple, and  takes  what  is  done  against  them,  as  done 
against  himself.  The  righteous  God  long  seems  to 
keep  silence,  yet,  sooner  or  liter,  he  will  make 
judgment  to  be  heard.  (4. )  When  God  is  speak- 
ing judgment  from  heaven,  it  is  time  for  the  earth 
to  compose  itself  into  an  awful  and  reverent  silence; 
The  earth  feared,  and  was  still,  as  silence  is  made 
by  proclamation,  when  the  court  sits.  Be  still,  and 
know  that  I  am  God,  xlvi.  10.  Be  silent,  0  all 
flesh,  before  the  Lord,  for  he  is  raised  up  to  judg- 
ment, Zech.  ii.  13.  Those  that  suppose  this  psalm 
to  have  lieen  penned  upon  the  occasion  of  the  rou- 
ting of  Sennacherib's  army,  take  it  for  granted  that 
the  descent  of  the  destroying  angel,  who  did  the  ex- 
ecution, was  accompanied  with  thunder,  by  which 
God  caused  Judgment  to  be  heard  from  heaven,  and 
that  the  earth  feared,  that  is,  there  was  an  earth- 
quake, but  it  was  soon  over.  But  this  is  altogether 
uncertain. 

II.  Comfort  to  God's  people,  v.  10.  We  live  in 
a  very  angry  provoking  world,  we  often  feel  much, 
and  are  apt  to  fear  more,  from  the  wrath  of  man, 
which  seems  boundless.  But  this  is  a  great  com- 
fort to  us,  1.  That,  as  far  as  God  permits  the  wrath 
of  man  to  break  forth  at  any  time,  he  will  make  it 
turn  to  his  praise,  will  bring  honour  to  himself,  and 
sen'e  his  own  purposes  by  it;  Surely  the  ivrath  of 
man  shall  firaise  thee,  not  only  by  the  checks  given 
to  it,  when  it  shall  be  forced  to  confess  its  own  im- 
potency,  but  e\'en  by  the  lil^erty  given  to  it  for  a 
time.  The  hardships  which  God's  people  suffer  by 
the  wrath  of  their  enemies  are  made  to  redound  to 

Vol.  III.— 3  H 


the  glory  of  God  and  his  grace;  and  the  more  the 
heathen  rage  and  plot  against  the  Lord  and  his 
Anointed,  the  more  will  God  be  praised  for  setting 
his  King  ufion  his  holy  hill  of  Zion,  in  spite  of  them, 
ii.  1,  6.  When  the  heavenly  hosts  make  this  the 
matter  of  their  thanksgiving-songs,  that  God  has 
taken  to  him  his  great  fiower,  and  has  reigned, 
though  the  nations  were  angry,  (Rev.  xi.  17,  18.) 
then  the  wrath  of  man  adds  lustre  to  the  praises  or 
God.  2.  That  what  will  not  turn  to  his  praise, 
shall  not  be  suffered  to  break  out;  The  remainder 
of  wrath  shalt  thou  restrain.  Men  must  never  per- 
mit sin,  because  thev  cannot  check  it  when  they 
will;  but  God  can.  He  can  set  bounds  to  the  wrath 
of  man,  as  he  does  to  the  raging  sea;  Hitherto  it 
shall  come,  and  no  further;  here  shall  its  proud 
waves  be  stayed.  God  restrained  the  remainder  of 
Sennacherib's  rage,  for  he  put  a  hook  in  his  nose, 
and  a  bridle  in  his  Jaws;  (Isa.  xxxvii.  29.)  and, 
though  he  permitted  him  to  talk  big,  he  restrained 
him  from  doing  what  he  designed. 

III.  Duty  to  all,  v.  11,  12."  Let  all  submit  them- 
selves to  this  great  God,  and  become  his  loyal  sub- 
jects. 

Observe,  1.  The  duty  required  of  us  all,  all  that 
are  about  him,  that  have  rny  dependence  upon  him, 
or  any  occasion  to  ap])roach  to  him;  and  who  is 
there  that  has  not?  We  are,  therefore,  every  one 
of  us  commanded  to  do  our  homage  to  the  King  of 
kings;  Vow  and  fiay;  take  an  oath  of  allegiance  to 
him,  and  make  conscience  of  keeping  it.  Vow  to 
be  his,  and  pay  what  you  vow.  Bind  your  souls  with 
a  bond  to  him,  (for  that  is  the  nature  of  a  vow,)  and 
then  live  up  to  the  obligations  you  have  laid  upon 
yourselves;  for  better  it  is  not  to  vow,  than  to  vo'to 
and  not  to  /lay.  And,  having  taken  him  for  our  King, 
let  us  bring  presents  to  him,  as  sui)jects  to  their 
Sovereign,  1  Sam.  x.  27.  Send  ye  the  lamb  to  the 
ruler  of  the  land,  Isa.  xvi.  1.  Not  that  God  needs 
any  present  we  can  bring,  or  can  be  benefitted  by 
it;  but  thus  we  must  give  him  honour,  and  own  that 
we  have  our  all  from  him.  Our  prayers  and  praises, 
and  especiallv  our  hearts,  are  the  presents  we  should 
bring  to  the  Lord  our  God.  2.  The  reasons  to  en- 
force this  duty;  Render  to  all  their  due,  fear  to  whoin 
fear  is  due;  and  is  it  not  due  to  God?  Yes;  (1.) 
He  ought  to  be  feared;  He  is  the  Fear,  so  the 
word  is;  his  name  is  glorious  and  fearful;  and  he  is 
the  yjrrper  Object  of  our  fear;  with  him  is  terrible 
majesty.  The  God  of  Abraham  is  called  the  Fear 
of  Isaac;  (Gen.  xxxi.  42.)  and  we  are  commanded 
to  make  him  ojir  Fear,  Isa.  viii.  13.  When  we  bring 
presents  to  him,  we  must  have  an  eye  to  him  as 
irreatly  to  be  feared;  f^r  he  is  terrible  in  his  holy 
places.  (2.)  He  will  be  feared,  even  by  these  who 
think  it  their  sole  prerogative  to  be  feared;  (t.  12.) 
He  shall  cut  off  the  sfiirit  of  firinces;  he  shall  slip 
it  off  as  easily  as  we  slip  off  a  flower  from  the  stalk, 
or  a  bunch  of  grapes  from  the  vine;  so  the  word 
signifies.  He  can  dispirit  those  that  are  most  dar- 
ing, and  make  them  heartless;  for  he  is,  or  will  be, 
terrible  to  the  kings  of  the  earth;  and,  sooner  or 
later,  if  they  be  not  so  wise  as  to  submit  themselves 
to  him,  he  will  force  them  to  call  in  vain  to  rocks 
ajjd  mountains  to  fall  on  them,  and  hide  them  from 
his  wrath,  Re\'.  vi.  16.  Since  there  is  no  contend- 
ing with  God,  it  is  as  much  our  wisdom  as  it  is  our 
duty  to  submit  to  him. 

PSALM  LXXVII. 

This  psalm,  accordincr  to  the  method  of  many  other  psalms, 
bejrins  with  sorrowful  complaints,  but  ends  with  com- 
fortable encourag'ements.  The  complaints  seem  to  be 
of  personal  trrievai  ces,  but  the  encourafremenfs  relate  to 
the  public  concerns  of  the  church,  so  that  it  is  not  cer- 
tain whether  it  was  penned  upon  a  personal  or  a  public 
account.     If  they  were  private  troubles  that  he  was 


426 


PSALMS,  LXXVll. 


groaning  under,  it  teaches  us,  that  what  God  has  wrought 
for  his  church  in  general,  may  be  improved  for  the  com- 
fort of  particular  believers;  if  it  was  some  public  cala- 
mity that  he  is  here  lamenting,  his  speaking  of  it  so  feel- 
ingly, as  if  it  had  been  some  particular  trouble  of  his 
own,  shows  how  much  we  should  lay  to  heart  the  inter- 
ests of  the  church  of  God,  and  make  them  ours.  One 
of  the  rabbins  says,  This  psalm  is  spoken  in  the  dialect 
of  the  captives;  and  therefore  some  think  it  was  penned 
in  the  captivity  in  Babylon.  I.  The  psalmist  complains 
here  of  the  deep  impressions  which  his  troubles  made 
upon  his  spirits,  and  the  temptation  he  was  in  to  despair 
of  relief,  v.  I-.IO.  II.  He  encourages  himself  to  hope 
that  it  would  be  well  at  last,  by  the  remembrance  of  God's 
former  appearances  for  the  help  of  his  people,  of  which  he 
gives  several  instances,  v.  11 .  .20.  In  singing' this  psalm, 
we  must  take  shame  to  ourselves  for  all  our  sinful  dis- 
trusts of  God,  and  of  his  providence  and  promise,  and 
give  to  him  the  glory  of  his  power  and  goodness,  by  a 
thankful  commemoration  of  what  he  has  done  for  us 
formerly,  and  a  cheerful  dependence  on  him  for  the  fu- 
ture. 

To  the  chief  musician,  to  Jeduthun.     A  fisalm  of 
Asajih. 

1.  X  CRIED  unto  God  with  my  voice, 
JL  even  unto  God  with  my  voice ;  and 
he  gave  ear  unto  me.  2.  In  the  day  of 
my  trouble  I  sought  the  Lord:  my  sore  ran 
in  the  night,  and  ceased  not :  my  soul  re- 
fused to  be  comforted.  3.  I  remembered 
God,  and  was  troubled :  I  complained,  and 
my  spirit  was  overwhelmed.  Selah.  4.  Thou 
boldest  mine  eyes  waking:  I  am  so  trou- 
bled that  I  cannot  speak.  5.  I  have  consi- 
dered the  days  of  old,  the  years  of  ancient 
times.  6.  I  call  to  remembrance  my  song 
in  the  night :  I  commune  with  mine  own 
heart,  and  my  spiiit  made  diligent  search. 
7.  Will  the  Lord  cast  off  for  ever  ?  and 
will  he  be  favourable  no  more  ?  8.  Is  his 
mercy  clean  gone  for  ever  ?  doth  Im  pro- 
mise fail  for  evermore  ?  9.  Hath  God  for- 
gotten to  be  gracious  ?  hath  he  in  anger  shut 
up  his  tender  mercies  ?•  Selah.  1 0.  And  I 
said,  This  is  my  infinnity :  hut  I  ivill  remem- 
ber the  years  of  the  right  hand  of  the  Most 
High. 

We  have  here  the  lively  portraiture  of  a,  good 
man,  under  prevailing  melancholy,  fallen  into,  and 
sinking  in,  that  horrible  pit  and  that  miry  clay,  but 
struggling  to  get  out.  Drooping  saints,  that  are  of 
a  sorrowful  spirit,  may  here  in  this  glass  see  their 
own  faces.  The  conflict  which  the  psalmist  liad 
with  his  griefs  and  fears  seems  to  have  been  over 
when  he  penned  this  record  of  it;  for  he  says,  (f.  1.) 
J  cried  unto  God,  and  he  gave  ear  unto  ine;  which, 
while  the  struggle  lasted,  he  had  not  the  comforta- 
ble sense  of,  as  he  had  afterward;  but  he  inserts  it 
in  the  beginning  of  his  narrative,  as  an  intimation 
that  his  trouble  did  not  end  in  despair;  for  God 
heard  him,  and,  at  length,  he  knew  that  he  heard 
him.     Obscr\e, 

I.  His  melancholy  prayers.  Being  afflicted,  he 
prayed,  (Jam.  \'.  13. )  and,  being  in  an  agony,  lie  prav- 
ed  more  eanicstU  ;  (t'.  1.)  Mij  voice  was  unto  God, 
and  I  cried  t-ven  iiu'th  my  voice  unto  God.  He  was 
full  of  compl  lints,  but  he  directed  them  to  God,  and 
tunied  them  all  into  prayers,  vocal  prayers,  verv 
earnest  and  importunate.  Thus  he  gave  vent  to  lii's 
grief,  and  gained  snme  ease;  and  thus  he  took  the 
right  way  in  order  to  relief;  [v.  2.)     In  the  day  of 


my  trouble- 1  sought  the  Lord.  Note,  Days  of  trou 
ble  must  be  days  of  prajer,  days  of  inward  trouble 
especially,  when  God  seems  to  have  withdrawn  from 
us;  we  must  seek  him,  and  seek  till  we  find  him. 
In  the  day  of  his  trouble,  he  did  not  seek  for  the  di- 
version of  business  or  recreation,  to  shake  off  his 
trouble  that  way,  but  he  sought  God,  and  his  favour 
and  grace.  Those  that  are  under  trouble  of  mind 
must  not  think  to  drink  it  away,  or  laugh  it  away, 
but  must  pray  it  away.  My  hand  was  stretched 
out  in  the  Jiight,  and  ceased  not;  so  Dr.  Ham- 
mond reads  the  following  words,  as  speaking  the 
incessant  importunity  of  his  prayers.  Compare 
cxliii.  5,  6. 

II.  His  melancholy  grief.  Grief  may  then  be 
called  melancholv  indeed,  1.  When  it  admits  of  no 
intermission;  sucK  was  his;  Uly  sore,  or  wound,  ran 
in  the  night,  and  l)led  inwardly,  and  it  ceased  not, 
no,  not  in  tlie  time  appointed  for  rest  and  sleep.  2. 
When  it  admits  of  no  consolation;  and  tliat  also  was 
his  case;  My  soul  refused  to  be  comforted;  he  had 
no  mind  to  liearken  to  tliosc  that  would  be  his  com- 
tbrters.  .4s  vinegar  ujion  nitre,  so  is  he  that  sings 
songs  to  a  heavy  heart,  Prov.  xxv.  20.  Nor  had  he 
any  mind  to  think  of  those  things  that  wcitld  be  his 
comforts;  he  put  them  far  from  him,  as  one  that  in- 
dulged himself  in  sorrow.  Those  that  are  in  sor- 
row, upon  any  account,  do  nc  t  only  prejudice  them- 
selves, but  affront  God,  if  they  refuse  to  be  com- 
forted. 

III.  His  melancholy  musings.  He  pored  so  much 
upon  the  trouble,  whatever  it  was,  personal  or  pub- 
lic, that,  1.  The  methods  that  should  have  relieved 
him  did  but  increase  his  grief,  v.  3.  (1.)  One  would 
have  thought  that  the  remembrance  of  God  should 
have  comforted  him,  but  it  did  not;  I  remembered 
God,  and  was  troubled,  as  poor  Job;  {ch.  xxiii.  15.) 
J  OTn  troubled  at  his  presence;  when  I  consider,  I 
am  afraid  of  him.  When  he  remembered  God, 
his  thoughts  fastened  only  upon  his  justice,  ?.nd 
wrath,  and  dreadful  majesty;  and  thus  God  himself 
became  a  Terror  to  him.  (2.)  One  would  have 
thought  that  pouring  out  his  soul  before  God  should 
have  given  him  ease,  but  it  did  not;  he  complained, 
and  yet  his  spirit  was  overwhelmed,  and  sank  under 
the  load.  2.  The  means  of  his  present  relief  were 
denied  him,  v.  4.  He  could  not  enjoy  sleep,  which, 
if  it  be  quiet  and  refreshing,  is  a  parenthesis  to  our 
griefs  and  cares;  *'  Thou  holdest  mine  eyes  waking 
with  thy  terrors,  which  make  me  full  of  tossings  to 
and  fro  until  the  dawning  of  the  day."  He  could 
not  speak,  by  reason  of  the  disorder  of  his  thoughts, 
the  tumult  of  his  spirits,  and  the  confusion  his  mind 
was  in;  he  kept  silence  n'en  from  good,  while  his 
heart  was  hot  within  him;  he  was  ready  to  burst 
like  a  new  bottle,  (Job  xxxii.  19.)  and  yet  so  trou- 
bled, that  he  could  not  speak  and  refresli  himselt 
Grief  never  preys  so  much  upon  the  spirits  as  when 
it  is  thus  smothered  and  pent  up. 

IV.  His  melancholy  reflections;  (t.  5,  6.)  "  I  have 
considered  the  days  of  old,  and  compared  them  with 
the  pi'escnt  days;  and  our  fomier  prosperity  does  but 
aggravate  cur  present  calamities;  for  we  .see  not  the 
wonders  that  our  fathers  told  us  cf  "  Melancholv 
people  are  apt  to  pore  altogether  upon  the  days  of 
old,  and  the  vears  cf  ancient  times,  and  to  magnify 
them,  for  the  justifying  of  their  own  uneasiness  an^ 
discontent  at  the  present  posture  of  affliirs.  But  say 
not  thou  that  the  former  days  were  better  than  these, 
because  it  is  more  than  thou  knowest  wlicther  thev 
were  or  no,  Eccl.  vii.  10.  Neither  let  the  remem- 
brance of  the  comforts  we  have  lost  make  us  un- 
thankful for  those  that  are  left  or  impatient  under 
our  crosses. 

Particularly,  he  called  to  remembrance  his  song 
in  the  night,  the  comforts  with  which  he  had  sup- 
ported himself  in  his  former  sorrows,  and  entertained 


PSALMS,  LXXVll. 


'4f7 


himself  in  his  former  solitude;  these  songs  he  re- 
membered, and  tried  if  he  could  net  sing  them  over 
again;  but  he  was  out  of  tune  for  them,  and  the  re- 
membrance of  them  did  hut  fiour  out  his  soul  in  him, 
xliii.  4.     See  Job  xxxv.  10. 

V.  His  melancholy  fears  and  apprehensions;  "  / 
communed  with  mine  own  heart,  v.  6.  Come,  my 
soul,  what  will  be  the  issue  of  these  things?  what 
can  I  think  of  them?  and  what  can  I  expect  they 
will  come  to  at  last?  I  made  diligent  search  into  the 
causes  of  mv  trouble,  inquiring  wherefore  God  con- 
tended witli  mc,  and  what  would  be  the  conse- 
quences of  it.  And  tlius  I  began  to  reason,  I  nil  the 
Lord  cast  off  for  ever,  as  he  does  for  the  present? 
He  is  not  now  favourable;  and  ivill  he  be  favoura- 
ble 710  more?  His  mercy  is  now  gone;  and  is  it  clean 
g-one  forever?  His  promise  nov/ iaWs;  anddoesitfail 
for  evermore?  God  is  not  now  gracious;  but  has  he 
forgotten  to  be  gracious  ?  His  tender  mercies  have 
been  withheld,  perhaps  in  wisdom;  but  are  they 
shut  up,  shut  up  in  anger?"  t.  7"9.  This  is  the 
language  of  a  disconsolate  deserted  soul,  walking  in 
darkness,  and  having  no  light;  a  case  not  uncommon 
even  with  those  that  fear  the  Lord,  and  obey  the 
voice  of  his  servant,  Isa.  1.  10.  He  may  here  be 
looked  upon,  1.  As  groaning  under  a  sore  trouble ; 
God  hid  his  face  from  him,  and  withdrew  the  usual 
tokens  of  his  favour.  Note,  Spiritual  trouble  is,  of 
all  others,  most  grievous  to  a  gracious  soul;  nothing 
wounds  and  pierces  it  like  the  apprehensions  of  God's 
being  angry,  the  suspending  of  his  favour,  and  the 
superseding  of  his  promise;  this  wounds  the  spirit; 
and  who  can  bear  that?  2.  As  grappling  with  a 
strong  temptation.  Note,  God's  own  people,  in  a 
cloudy  and  dark  day,  may  be  tempted  to  make  des- 
perate conclusions  about  their  own  spiritual  state, 
and  the  condition  of  God's  church  and  kingdom  in 
the  world,  and,  as  to  both,  to  give  up  all  for  gone. 
We  may  be  tempted  to  think  that  God  has  aban- 
doned us,  and  cast  us  off,  that  the  covenant  of  grace 
fails  us,  and  that  the  tender  mercy  of  our  God  shall 
be  for  ever  withheld  from  us.  But  we  must  not  give 
way  to  such  suggestions  as  these.  If  fear  and  me- 
lanchfily  ask  such  peevish  questions,  let  faith  an- 
swer them  from  the  scripture;  Will  the  Lord  cast 
off  for  ever?  God  forbid,  Rom.  xi.  1.  No,  The 
Lord  will  not  cast  off  his  people,  xciv.  14.  J  Fill  he 
be  favourable  no  more?  Yes,  he  \w\\\;  for  though 
he  cause  grief,  yet  will  he  have  compassion.  Lam. 
iii.  32.  Is  his  mercy  clean  gone  for  ever?  No;  his 
mercy  endures  for  ever;  as  it  \sfrom  everlasting,  it 
\s  to  everlastirig,  cm.  17.  Doth  his  promise  fait  for 
evermore?  No;  it  is  impossible  for  God  to  lie,  Heb. 
vi.  18.  Hath  God  forgotten  to  be  gracious?  No; 
he  cannot  deny  himself,  and  his  own  name,  which 
he  hath  proclaimed  gracious  and  merciful,  Exod. 
xxxiv.  6.  Has  he  iii  anger  shut  up  his  tender  mer- 
cies? No;  they  are  new  every  morning;  (Lam. 
lii.  23.)  and  therefore.  How  shall  I  give  thee  up, 
Ephraim?  Hos.  xi.  8,  9. 

Thus  was  he  going  on  with  his  dark  and  dismal 
apprehensions,  when,  on  a  sudden,  he  first  checked 
himself  with  that  word,  Selah;  "Stop  there,  go  no 
further,  let  us  hear  no  more  of  these  unbelieving 
surmises;"  and  he  then  chid  himself;  (x».  10.)  / 
said.  This  is  mine  infirmity.  He  is  soon  aware 
that  it  is  not  well  said,  and  therefore,  Jrhy  art  thou 
cast  down,  O  my  soul?  I  said,  "  TJiis  is  mine  af- 
fliction;" (so  some  understand  it,)  "this  is  the  ca- 
lamity that  falls  to  my  lot,  and  I  must  make  the  best 
of  it;  every  one  has  his  affliction,  his  trouble  in  the 
flesh;  and  this  is  mine,  the  cross  I  must  take  up." 
Or  rather,  "  This  is  my  sin,  it  is  mine  iniquity;  the 
plague  of  my  own  heart."  These  doubts  and  fears 
proceed  fi-cm  the  want  and  weakness  of  faith,  and 
the  con-uption  of  a  distempered  mind.  Note,  (1.) 
We  all  know  that  concerning  ourselves  of  which  we 


must  say,  "  This  is  our  infirmity,  a  sin  that  most 
easily  besets  us."  (2.)  Despondency  of  spirit,  and 
distrust  of  God,  under  affliction,  are  too  often  the 
infirmities  of  good  people,  and,  as  such,  are  to  be 
reflected  upon  by  us  with  sorrow  and  shame,  as  by 
the  psalmist  here;  77//s  is  my  infirmity.  When, 
at  any  time,  it  is  working  in  us,  we  must  thus  sup- 
press the  rising  of  it,  and  not  suffer  the  evil  spirit  to 
speak.  We  must  argue  down  the  insurrections  of 
unbelief,  as  the  psalmist  hei-e;  But  I  will  remember 
the  years  of  the  right  hand  of  the  Most  High.  He 
had  been  considering  the  years  of  ancient  times, 
{v.  5. )  the  blessings  lormerly  enjoyed,  the  I'emem 
brance  of  which  did  only  add  to  his  grief ;  but  now 
he  considered  them  as  the  years  of  the  right  hand 
of  the  Most  High;  that  those  blessings  of  ancient 
times  came  from  the  Ancient  of  days,  from  the 
power  and  sovereign  disposal  of  his  right  hand,  who 
is  over  all,  God  blessed  for  ever;  and  this  satisfied 
him;  for  may  not  the  Most  High  with  his  right  hand 
make  what  changes  he  pleases? 

1 1 .  I  will  remember  the  works  of  the 
Lord  ;  surely  I  will  remember  thy  wonders 
of  old.  1 2.  I  will  meditate  also  of  all  thy 
work,  and  talk  of  thy  doings.  13.  Thy  way, 
O  God,  is  in  the  sanctuary :  who  is  so  great 
a  God  as  our  God  !  14.  Thou  art  the  God 
that  doest  wonders :  thou  hast  declared  thy 
strength  among  the  people.  15.  Thou  hast 
\\ith  thine  arm  redeemed  thy  people,  the 
sons  of  Jacob  and  Joseph.  Selah.  16. 
The  waters  saw  thee,  O  God,  the  waters 
saw  thee  :  they  were  afraid;  the  depths  also 
were  troubled.  17.  The  clouds  poured  out 
water ;  the  skies  sent  out  a  sound  :  thine 
arrows  also  went  abroad.  1 8.  The  voice 
of  thy  thunder  was  in  the  heaven  :  the  light- 
nings lightened  the  world:  the  earth  trem- 
bled and  shook.  1 9.  Thy  way  is  in  the  sea, 
and  thy  path  in  the  great  waters,  and  thy 
footsteps  are  not  known.  20.  Thou  leddest 
thy  people  like  a  flock  by  the  hand  of  Mo- 
ses and  Aaron. 

The  psalmist  here  reco\'ers  himself  out  of  the 
great  distress  and  plague  he  was  in,  and  silences  his 
own  fears  of  God's  casting  off  his  people,  by  the  re- 
membrance of  the  great  things  he  had  done  for  them 
foiTnerly,  which,  though  he  had  in  vain  tried  to 
quiet  himself  with,  (t-.  5,  6.)  yet  he  tried  again, 
and,  upon  this  second  trial,  found  it  not  in  vain.  It 
is  good  to  persevere  in  the  proper  means  for  the 
strengthening  of  faith,  though  they  do  net  prove 
effectual  at  first;  "  /  will  re?nember,  surely  I  will, 
what  God  has  done  for  his  people  of  old,  till  I  can 
thence  infer  a  happy  issue  of  the  present  dark  dis- 
pensations," v.  11,  12.  Note,  1.  The  works  of  the 
Lord,  for  his  people,  have  been  wondrous  works. 
2.  They  are  recorded  for  us,  that  they  may  be  re- 
membered by  us.  3.  That  we  may  have"  benefit 
by  the  remembrance  of  them,  we  must  meditate 
uf)on  them,  and  dwell  upon  them  in  cur  thoughts, 
and  must  talk  of  them,  that  we  may  inform  cur- 
selves,  and  others,  further  concerning  them.  4. 
The  due  remembrance  of  the  works  ofGcd  will  be 
a  powerful  antidote  against  distrust  of  his  premise 
and  goodness;  for  he  is  God,  and  changes  not.  If 
he  begin,  he  will  finish  his  work,  and  bring  fcith 
the  top-stone. 

Two  things,  in  general,  satisfied  him  ver}'  much. 


428 


PSALMS,  LXXVIII. 


I.  That  God's  way  is  in  the  sanctuunj,  v.  13.  It 
is  in  holiness,  so  some.  When  we  cannot  solve  the 
particular  difficulties  that  may  arise  in  our  construc- 
tions of  the  Divine  Providence,  this  we  are  sure 
oi,  in  general,  That  God  is  holy  in  all  his  works, 
that  they  are  all  worthy  of  himself,  and  consonant 
U)  the  eternal  purity  and  rectitude  of  his  nature. 
He  has  holy  ends  in  all  he  does,  and  will  be  sancti- 
fied in  every  dispensation  of  his  providence.  His 
way  is  according  to  his  promise,  which  he  has  spo- 
ken in  his  holiness,  and  made  known  in  the  sanctu- 
ary; wliat  he  has  done  is  accordii)g  to  what  he  has 
said,  and  may  be  interpreted  by  it;  and,  from  what 
he  has  said,  we  may  easily  gather  that  he  will  not 
cast  off  his  people  for  ever.  God's  way  is  for  the 
sanctuary,  and  for  the  benefit  of  it.  All  he  does  is 
intended  for  the  good  of  his  church. 

II.  That  God's  way  is  in  the  sea;  though  God  is 
holy,  just,  and  good,  in  all  he  does,  yet  we  cannot 
give  an  account  of  the  reasons  of  his  proceedings, 
nor  make  any  certain  judgment  of  his  designs;  His 
fiath  is  in  the  great  waters,  and  his  footsteps  are 
not  known,  v.  19.  God's  ways  are  like  the  deep 
waters,  which  cannot  be  fathomed;  (xxxvi.  6.) 
like  the  way  of  a  ship  in  the  sea,  which  cannot  be 
tracked;  Prov.  xxx.  18,  19.  God's  proceedings  are 
always  to  be  acquiesced  in,  but  cannot  always  be 
accounted  for. 

He  specifies  some  particulars,  for  which  he  goes 
as  far  back  as  the  infancy  of  the  Jewish  church, 
and  from  which  he  gathers,  1.  That  there  is  no 
God  to  be  compared  with  the  God  of  Israel;  {v. 
13. )  Who  is  so  great  a  God  as  our  God?  Let  us 
first  give  to  God  the  glory  of  the  great  things  he 
has  done  for  his  people,  and  acknowledge  him 
thei'cin  great  above  all  comparison;  and  then  we 
may  take  to  ourselves  the  comfort  of  what  he  lias 
don?,  and  encourage  ourselves  with  it.  2.  That  he 
is  a  God  of  almighty  power;  {v.  14.)  "  ThoJi  art 
the  God  that  alone  docst  wonders,  above  the  power 
of  any  creature;  thou  hast,  visibly,  and  beyond  any 
contradiction,  declared  thy  strength  among' the  peo- 
ple." What  God  has  done  for  his  church,  has 
been  a  standing  declaration  of  his  almighty  power, 
for  therein  he  has  made  b  ire  his  everlasting  arm. 

(1.)  God  brought  Israel  out  of  Egypt,  i<.  \5. 
This  was  the  beginning  of  mercy  to  them,  and  was 
yearly  to  be  commemor.itcd  among  them  in  the  pass- 
over;  "  Thou  hast  with  thine  arm,  stretched  out  in 
so  many  miracles,  redeemed  thy  /leofile  o\it  of  the 
hand  of  the  Egj^ptians."  Tliough  they  were  d'jli- 
vered  by  power,  yet  they  arc  said  to  be  redeemed, 
as  if  it  had  been  done  by  price,  because  it  was  tyi)i- 
cal  of  the  great  redemption  which  was  to  Ijc  wroviglit 
nut,  in  the  fulness  of  time,  both  by  price  and  ]Mnver. 
Those  that  were  redeemed  are  here  c  tiled,  not 
only  the  sons  of  Jacob,  to  whom  the  promise  was 
made,  but  of  Joseph  also,  who  had  a  most  firm  and 
lively  belief  of  the  performance  of  it;  for,  when  he 
was  dying,  he  made  mention  of  the  departing  of  the 
children  of  Israel  out  of  Egypt,  and  gave  command- 
ment concerning  his  bones, 

(2.)  He  divided  the  Red  sea  before  them ;  (t'.  16.) 
The  waters  gave  way,  and  a  lane  was  made  through 
that  crowd  instantly,  as  if  they  had  seen  God  him- 
self at  the  head  of  the  armies  of  Israel,  and  had 
retired  for  fear  of  him.  Not  only  tl\e  surface  of  the 
waters,  but  the  depths,  were  troubled,  and  opened 
to  the  right  and  to  the  left,  in  obedience  to  his  word 
of  command. 

(3.^  He  destroyed  the  Egyptians;  (t-.  17.)  The 
clouaa  poured  out  water  upon  them,  while  the  pil- 
lar of  fire,  like  an  umbrella  over  the  camp  of  Israel, 
sheltered  it  from  the  shower,  in  which,  as  in  the 
deluge,  the  waters  that  were  above  the  firmament 
concurred  with  tliose  that  were  bcneatli  the  firnia- 
ment  to  destroy  the  rebels.    Then  the  skies  sent  out 


a  sound,  thine  arrows  also  went  abroad;  which  is 
exphiined,  {y.  18.)  The  -voice  of  thy  thunder  wa» 
heard  in  the  heaven,  tliat  is,  the  sound  which  the 
skies  sent  forth;  The  lightnings  lightened  the  world; 
those  are  the  arrows  which  went  abroad,  by  which 
the  host  of  the  Egyptians  was  discomfited  with  so 
much  terror,  that  the  earth  of  the  adjacent  coast 
trembled  and  shook.  Thus  God's  way  was  hi  the 
sea,  for  the  desti-uction  of  his  enemies,  as  well  as 
for  the  salvation  of  his  people;  and  yet,  when  the 
waters  returned  to  their  place,  his  footsteps  were 
not  known;  {y.  19. )  there  was  no  mark  set  upon 
the  place,  as  there  was  afterward  in  Jordan,  Josh, 
iv.  9.  We  do  not  read,  in  the  story  of  Israel's 
passing  through  the  Red  sea,  that  there  were  thun- 
ders and  lightnings,  and  an  earthquake;  yet  there 
might  be,  and  Josephus  says  there  were,  such  dis- 
plays of  tlie  divine  terror  upon  that  occasion.  But 
it  may  refer  to  the  thunders,  lightnings,  and  earth- 
quakes, that  were  at  mount  Sinai  when  the  law  was 
given. 

(4.)  He  took  his  people  Israel  under  his  own 
gTiidance  and  protection;  {v.  20.)  Thou  leddest  thy 
people  like  a  Jiock.  They  being  weak  and  helpless, 
and  apt  to  wander  like  a  flock  of  sheep,  and  lying 
exposed  to  tlie  beasts  of  prey,  God  went  before 
them  with  all  the  care  and  tenderness  of  a  Shep- 
herd, that  they  might  not  fail.  The  pillar  of  cloud 
and  fire  led  them,  yet  that  is  not  here  taken  notice 
of,  but  the  agency  of  Moses  and  Aaron,  by  whose 
hand  God  led  them;  they  could  not  do  it  without 
God,  but  God  did  it  with  and  by  them.  Moses  was 
their  governor,  Aaron  their  high-priest;  they  were 
guides,  overseers,  and  inilers,  to  Israel,  and  by  them 
God  led  them.  The  right  and  happy  administra- 
tion of  the  two  great  ordinances  of  magisti'acy  and 
ministry,  is,  tliougli  not  so  great  a  miracle,  yet  as 
great  a  mercy,  to  any  people,  as  the  pillar  of  cloud 
and  fire  was  to  Israel  in  the  wilderness. 

The  psalm  concludes  abruptly,  and  does  not  ap- 
ply those  ancient  instances  of  God's  power  to  the 
present  distresses  of  the  church,  as  one  might  have 
expected.  But,  as  soon  as  the  good  man  began  to 
meditate  on  these  things,  he  found  he  had  gained  his 
point;  his  very  entrance  upon  this  matter  gave  him 
light  and  joy;  (cxix.  130.)  his  fears  suddenly  and 
strangely  vanished,  so  that  he  needed  to  go  no  fur- 
ther; he  went  his  way,  and  did  eat,  and  his  counte- 
nance was  710  more  sad. 

PSALM  LX,:?CVII1. 

This  psalm  is  historical;  it  is  a  narrative. of  the  great  mer- 
cies God  had  bestowed  upon  Israel,  the  great  sins  where- 
with they  had  provoked  him,  and  the  many  toiiens  of  his 
displeasure  they  had  been  under  for  their  sins.  The 
psalmist  beoran,  in  the  foregoing:  psalm,  to  relate  God's 
wonders  of  old,  for  his  own  encouragement  in  a  difficult 
time;  there  he  broke  off"  abruptly,  but  here  resumes  the 
subject,  for  the  edification  of  the  church,  and  enlarges 
much  upon  it;  showing  not  only  how  good  God  had 
been  to  them,  which  was  an  earnest  of  further  finishing 
mercy,  but  how  basely  tbey  had  condircted  themselves 
toward  God,  which  justilied  him  in  correcting  them  as 
he  did  at  this  time,  and  forbade  all  complaints.  Here 
is,  I.  The  preface  to  this  church-history,  commanding 
the  attention  of  the  present  age  to  it,  and  recommending 
it  to  the  study  of  the  generations  to  come,  v.  I .  .8.  \\. 
The  history  itself  from  Moses  to  David;  it  is  put  into  a 
psalm  or  song,  that  it  might  be  the  better  remembered, 
and  transmitted  to  posterity,  and  that  the  singing  of  it 
might  afflict  them  with  the  things  here  related,  more  than 
they  would  be  with  a  bare  narrative  of  them.  The  gene- 
ral scope  of  this  psalm  we  have,  v.  9.  .11.  where  notice 
is  taken  of  the  present  rebukes  they  were  under,  (v.  9.) 
the  sin  which  brought  them  under  those  rebukes,  (v.  10.) 
and  the  mercies  of  God  to  them  formerly,  which  aggra- 
vated that  sin,  v.  11.  As  to  the  particulars,  we  arc  here 
fold,  1.  What  wonderful  works  God  had  wrought  for 
ihem  in  bringing  them  out  of  Egypt,  (v.  12.  .  16. )  pro- 
viding for  them  in  the  wilderness,  (v.  23. .  29.)  plaguing 
and  ruining  their  enemies,  (t.  43.. 53.)  and,  at  lengttC 


PSALMS,  LXXVIII. 


42*9 


nutting  them  in  possession  of  the  land  of  promise,  v.  54, 
65.  2.  How  ungrateful  they  were  to  God  for  his  fa- 
vours to  them,  and  how  many  and  great  provocations 
they  were  guilty  of.  How  they  murmured  against  God, 
and  distrusted  him,  (v.  17  . .  20.)  and  did  but  counterfeit 
repentance  and  submission  when  he  punished  them,  (v. 
34,. 37.)  thus  grieving  and  tempting  him,  v.  40.. 42. 
How  they  affronted  God  with  their  idolatries,  after  they 
came  to  Canaan,  v.  66  .  .  68.  3.  How  God  had  justly 
punished  them  for  their  sins,  (v.  21,  22. )  in  the  wilder- 
ness, making  their  sin  their  punishment,  (v.  29..  33.) 
and  now,  of  late,  when  the  ark  was  taken  by  the  Philis- 
tines, v.  59 . .  64.  4.  How  graciously  God  had  spared 
them,  and  returned  in  mercy  to  them,  notwithstanding 
their  provocations.  He  had  forgiven  them  formerly, 
(v.  38,  39.)  and  now,  of  late,  had  removed  the  judgments 
they  had  brought  upon  themselves,  and  brought  them 
under  a  happy  establishment,  both  in  church  and  state, 
V.  65 . .  72.  As  the  general  scope  of  this  psalm  may  be 
of  use  to  us,  in  the  singing  of  it,  to  put  us  upon  recol- 
lecting what  God  has  done  for  us,  and  for  his  church 
formerly,  and  what  we  have  done  against  him,  so  the 
particulars  also  ma)^  be  of  use  to  us,  for  warning  against 
those  sins  of  unbelief  and  ingratitude  which  Israel  of 
old  was  notoriously  guilty  of,  and  the  record  of  which 
was  preserved  for  our  learning.  These  things  happened 
unto  themfor  ensamples,  I  Cor.  x.  11.  Heb.  iv.  11. 

Maachil  of  Asafih. 

\.  f^  IVE  ear,  O  my  people,  to  my  law  : 
\M  incline  your  ears  to  the  words  of  my 
mouth.  2.  I  will  open  my  mouth  in  a  pa- 
rable ;  I  will  utter  dark  sayings  of  old ; 
3.  Which  we  have  heard  and  known,  and 
our  fathers  have  told  us.  4.  We  will  not 
hide  thei7i  from  their  children,  showing  to 
the  generation  to  come  the  praises  of  the 
Lord,  and  his  strength,  and  his  wonderful 
works  that  he  hath  done.  5.  For  he  esta- 
blished a  testimony  in  Jacob,  and  appointed 
a  law  in  Israel,  which  he  commanded  our 
fathers,  that  they  should  make  them  known 
to  their  children ;  G.  That  the  generation 
to  come  might  know  them,  even  the  children 
ivhich  should  be  born,  icho  should  arise  and 
declare  them  to  their  children :  7.  That 
they  might  set  their  hope  in  God,  and  not 
forget  the  works  of  God ;  but  keep  his  com- 
mandments: 8.  And  might  not  be  as  then- 
fathers,  a  stubborn  and  rebellious  genera- 
tion ;  a  generation  that  set  not  their  heart 
aright,  and  whose  spirit  was  not  stedfast 
with  God. 

These  verses,  which  contain  the  preface  to  this 
history,  show  that  the  psalm  answers  the  title;  it  is 
indeed  Masc/iil,  a  psalm  to  give  instruction;  if  we 
receive  not  the  instruction  it  gives,  it  is  our  own 
fault.     Here, 

I.  The  psalmist  demands  attention  to  what  he 
wrote;  {v.  1.)  Give  ear,  O  my  fieo/ile,  to  my  law. 
Some  make  these  the  psalmist's  words;  David,  as 
a  king,  or  Asaph,  in  his  name,  as  his  secretary'  of 
state,  or  scribe  to  the  sweet-singer  of  Israel,  here 
calls  upon  the  people,  as  his  people  committed  to 
his  charge,  to  give  ear  to  his  law.  He  calls  his 
instntctions  his  laiv  or  edict,  such  Avas  their  com- 
manding force  in  themselves;  every  good  truth,  re- 
ceived in  the  light  and  love  of  it,  will  have  the 
power  of  the  law  upon  the  conscience;  yet  that  was 
not  aU,  David  was  a  king,  and  he  would  interpose 
his  royal  power  for  the  edification  of  his  people.  If 
God,  by  his  grace,  make  great  men  good  men,  they 
will  be  capable  of  doing  more  good  than  others,  be- 


cause their  word  will  be  a  law  to  all  about  them, 
who  must  therefore  give  ear.  and  hearken;  for  to 
wliat  pui'pose  is  divine  revelation  brought  to  out 
ears,  if  we  will  not  incline  our  ears  to  it,  both  hum- 
ble ourselves,  and  engage  ourselves  to  liear  it,  and 
heed  it.''  Or,  the  psalmist,  being  a  prophet,  speaks 
as  God's  mouth,  and  so  calls  them  /2is  people,  and 
demands  subjection  to  what  was  said  as  to  a  law. 
Let  him  that  has  an  ear  thus  hear  what  the  Spirit 
saith  unto  t/ie  c/iurc/ies,  Rev.  ii.  7. 

II.  Several  reasons  are  given  why  we  should  dili 
gently  attend  to  that  whicli  is  here  related. 

1.  The  things  here  discoursed  of  are  weighty, 
and  deserve  consideration,  strange,  and  need  it; 
(v.  2.)  I  will  open  my  mouth  in  a  parable,  in  that 
which  is  sublime  and  uncommon,  taut  A'ery  excel- 
lent, and  well  worthy  ycur  attention;  /  will  utter 
dark  sayings,  which  challenge  your  most  serious 
regards  as  much  as  the  enigmas  with  which  the 
eastern  princes  and  learned  men  used  to  try  one 
another.  These  are  called  dar/c  saijirigs,  not  be- 
cause they  are  hard  to  be  understood,  but  because 
they  are  greatW  to  be  admired,  and  carefully  to  be 
looked  into.  This  is  said  to  be  fulfilled  in  the  para- 
bles which  cur  Saviour  put  forth,  (Matth.  xiii.  35.  J 
which  were  (as  this)  representations  of  the  state  ot 
the  kingdom  of  God  among  men. 

2.  They  are  the  monuments  of  antiquity;  dark 
sayings  of' old,  which  our  fathers  have  told  us,  v.  3. 
They  are  things  of  undoubted  certainty,  we  have 
heard  them  and  known  them,  and  there  is  no 
room  left  to  question  the  truth  of  them.  The  gos- 
pel of  Luke  is  called  a  declaration  of  t/iose  things 
which  are  most  surely  believed  among  us;  (Luke 
i.  1.)  so  were  the  things  here  related.  The  ho- 
nour we  owe  to  ovu'  parents  and  ancestors  obliges 
us  to  attend  to  that  which  our  fathers  have  told 
us,  and,  as  far  as  it  appears  to  be  true  'and  good, 
to  receive  it  with  so  much  the  more  reverence  and 
regard. 

3.  Tliey  are  to  be  transmitted  to  postei-ity,  and 
it  lies  as  a  charge  upon  us  carefully  to  hand  them 
down;  {v.  4.)  because  our  fathers  told  them  us,  7yf 
will  not  hide  them  from  tlieir  children.  Our  chil- 
dren are  called  theirs,  for  they  were  in  care  for 
their  seed's  seed,  and  looked  upon  them  as  theirs; 
and,  in  teaching  our  children  the  knowledge  of 
God,  we  repay  to  our  parents  some  of  that  debt  we 
owe  to  them  for  teaching  us.  Nay,  if  we  have  no 
children  of  our  own,  we  must  declare  the  tilings  of 
God  to  their  children,  the  children  of  others.  Our 
care  must  be  for  posterity  in  general,  and  not  only 
for  our  own  posterity;  and  for  the  generation  to 
come  hereafter,  the  children  that  shall  be  bom,  as 
well  as  for  the  generation  that  is  next  rising  up,  and 
the  children  that  are  born.  That  which  Ave  are 
to  transmit  to  our  children,  is,  not  only  the  know- 
ledge of  languages,  arts,  and  sciences,  liberty  and 
property,  but  especially  the  praises  of  the  Lord, 
and  his  strength  appearing  in  the  Avonderful  works 
he  has  done.  Our  great  care  must  be  to  lodge  our 
religion,  that  great  deposit,  pure  and  entire  in  the 
hands  of  those  that  succeed  us. 

There  are  two  things,  the  full  and  clear  knoAV- 
ledge  of  which  we  must  preserve  the  entail  of  to  our 
heirs. 

(1.)  The  law  of  God;  for  this  was  given  with  a 
particular  charge  to  teach  it  diligently^ to  their  chil- 
dren; {y.  5.)  lie  established  a  testimomj  qx  coA^e- 
nant,  and  enacted  a  laAv,  in  Jacob  and  Israel,  gaAX 
them  precepts  and  promises,  Avhich  he  commanded 
them  to  make  known  to  their  children,  Dcut.  vi.  7, 
20.  The  church  of  God,  as  the  historian  says  of 
the  Roman  commonAvealth,  Avas  not  to  be  res  uni^iH 
Fetalis — a  business  of  one  age,  but  was  to  be  kept 
up  from  one  generation  to  another;  and  theref(  re, 
as  God  provided  for  a  succession  of  miniiltrs  in  the 


430 


PSALMS,  LXXVIII 


tribe  of  Levi  and  the  house  of  Aaron,  so  he  ap- 
pointed that  parents  should  train  up  their  children 
in  the  knowledge  of  his  law;  and  when  they  were 
grown  up,  they  must  arise,  aiid  declare  them  to  their 
children,  {v.  6.)  that,  as  one  generation  of  God's 
servants  and  worshippers  passes  away,  another  ge- 
neration may  come,  and  the  church,  as  the  earth, 
may  abide  for  ever;  and  thus  God's  name  among 
men  may  be  as  the  days  of  heaven.  ---.^ 

(2.)  The  providences  of  God  concerning  them," 
both  in  mercy  and  in  judgment.  The  former  seem 
to  be  mentioned  for  the  sake  of  this;  since  God  gave 
order  that  his  laws  should  be  made  known  to  pos- 
terity, it  is  requisite  that  with  them  his  works  also 
should  be  made  known,  the  fulfilling  of  the  promises 
made  to  the  obedient,  and  the  threatennigs  de- 
nounced against  the  disobedient.  Let  these  be  told 
lo  our  children  and  our  children's  children. 

[1.]  That  they  may  take  encouragement  to  con- 
form themselves  to  the  will  of  God,  v.  7.  That, 
not  forgetting  the  works  of  God  wrought  in  former 
days,  they  might  set  their  hope  in  God,  and  keep 
his  commandments,  might  make  his  command  their 
rule,  and  his  covenant  their  stay;  those  only  may 
with  confidence  hope  for  God's  salvation,  that  make 
conscience  of  doing  his  commandments.  The  works 
of  God,  duly  considered,  will  very  much  strengthen 
our  resolution  both  to  set  our  hope  in  him,  and  to 
keep  his  commandments,  for  he  is  able  to  bear  us 
out  in  both. 

[2.]  That  they  may  take  warning  not  to  conform 
themselves  to  the  example  of  their  fathers;  {v.  8. ) 
That  they  might  not  be  as  their  fathers,  a  stubborn 
and  rebellious  generation.  See  here.  First,  What 
was  the  character  of  their  fathers;  though  they 
were  the  seed  of  Abraham,  taken  into  covenant  with 
God,  and,  for  aught  we  know,  the  only  professing 
people  ho  had  then  in  the  world,  yet  they  were  stub- 
born and  rebellious,  and  walked  contrary  to  God,  in 
direct  opposition  to  his  will;  they  did  indeed  profess 
relation  to  him,  but  they  did  not  set  their  hearts 
right,  they  were  not  cordial  in  their  engagements  to 
God,  nor  inward  with  him  in  their  worship  of  him, 
and  therefore  their  s/iii-it  ivas  not  steadfast  rjith  him, 
but  upon  every  occasion  they  flew  off  from  him. 
Note,  Hvpocrisy  is  the  high  road  to  apostasy;  those 
that  do  not  set  their  hearts  right,  will  not  be  stead- 
fast with  God,  but  play  fast  and  loose.  Secondly, 
What  was  a  charge  to  the  children;  That  they  be 
7iot  as  their  fathers.  Note,  Those  that  are  de- 
scended from  wicked  and  ungodly  ancestors,  if  they 
will  but  consider  the  word  and  works  of  God,  will 
see  reason  enough  not  to  tread  in  their  steps.  It  will 
be  no  excuse  for  a  vain  conversation,  that  it  was 
received  by  tradition  from  our  fathers;  (1  Pet.  i.  18.) 
for  what  we  know  of  them,  that  was  evil,  must  be 
an  admonition  to  us,  that  we  dread  that  which  was 
so  pernicious  to  them,  as  we  would  shun  those 
courses  which  they  took,  that  were  i-uinous  to  their 
health  or  estates. 

9.  The  children  of  Ephraim,  being  armed, 
and  carrying  bows,  turned  back  in  the  day 
of  battle.  1 0.  They  kept  not  the  covenant  of 
God,  and  refused  to  walk  in  iiis  law ;  11. 
And  forgat  his  works,  and  his  wonders  that 
he  had  showed  them.  1 2.  M  arvellous  things 
(lid  he  in  the  sight  of  their  fathers  in  the  land 
of  Egypt,  in  the  field  of  Zoan.  1 3.  He  divided 
ihe  sea,  and  caused  them  to  pass  through: 
and  he  made  the  waters  to  stand  as  a  heap. 

14.  In  thn  day-time  also  he  led  them  with  a 
cloud,  and  all  the  night  with  a  light  of  fire. 

I  -J    He  clave  the  rocks  in  the  wilderness. 


and  gave  them  drink  as  out  of  the  gieat 
depths.  16.  He  brought  streams  also  out  of 
the  rock,  and  caused  waters  to  run  down 
like  rivers.  1 7.  And  they  sinned  yet  more 
against  him,  by  provoking  the  iMost  High  in 
the  wilderness.  18.  And  they  tempted  God 
in  their  heart,  by  asking  meat  for  their  lust 

1 9.  Yea,  they  spake  against  God  :  they  said, 
Can  God  furnish  a  table  in  the  wilderness  ? 

20.  Behold,  he  smote  the  rock,  that  the 
waters  gushed  out,  and  the  streams  over- 
flowed ;  can  he  give  bread  also  /  can  he  pro- 
vide flesh  for  his  people  ?  21.  Therefore  the 
Lord  heard  this.,  and  was  wroth:  so  a  fire 
was  kindled  against  Jacob,  and  anger  also 
came  up  against  Israel.  22.  Because  they 
believed  not  in  God,  and  trusted  not  in  his 
salvation  ;  23.  Though  he  had  commanded 
the  clouds  from  above,  and  opened  the  doors 
of  heaven,  24.  And  had  rained  down  manna 
upon  them  to  eat,  and  had  given  them  of  the 
corn  of  heaven.  25.  Man  did  eat  angels' 
food :  he  sent  them  meat  to  the  full.  26.  He 
caused  an  east  wind  to  blow  in  the  heaven ; 
and  by  his  power  he  brought  in  the  south 
wind.  27.  He  rained  flesh  also  upon  them 
as  dust,  and  feathered  fowls  like  as  the  sand 
of  the  sea ;  28.  And  he  let  it  fall  in  the 
midst  of  their  camp,  round  about  their  habi- 
tations. 29.  So  they  did  eat,  and  were  well 
filled:    for  he  gave  them  their  own  desire; 

30.  They  were  not  estranged  from  their  lust: 
but  while  their  meat  ims  yeX  in  their  mouths, 

31 .  The  wrath  of  God  came  upon  them,  and 
slew  the  fattest  of  them,  and  smote  down 
the  chosen  men  of  Israel.  32,  For  all  this 
they  sinned  still,  and  believed  not  for  his 
wondrous  works.  33.  Therefore  their  days 
did  he  consume  in  vanity,  and  their  years  in 
trouble,  34.  When  he  slew  them,  then  they 
sought  him;  and  they  returned  and  inquired 
early  after  God :  35.  And  they  remembered 
that  God  was  their  Rock,  and  the  high  God 
their  Redeemer.  36.  Nevertheless  they  did 
flatter  him  with  their  mouth,  and  they  lied 
unto  him  with  their  tongues:  37.  For  their 
heart  was  not  right  with  him^  neither  were 
they  stedfast  in  his  covenant.  38,  But  he, 
being  full  of  compassion,  forgave  their  ini- 
quity, and  destroyed  them  not:  yea,  many  a 
time  turned  he  his  anger  away,  and  did  not 
stir  up  all  his  wrath :  39.  For  he  remem- 
bered that  they  tcere  bnt  flesh ;  a  wind  that 
passeth  away,  and  cometh  not  again. 

In  these  verses, 

I.  The  psalmist  observes  the  late  rebukes  of 
Providence  that  the  people  of  Israel  had  been 
under,  which  they  had  hi-oughtupon  themselves  by 
tlieir  dealing  treacherously  with  God,  ik  9' -11. 
The  children  of  Ephraim,  in  which  tril^e  Shiloh 
was,  though  they  were  well  armed,  and  shot  with 


PSALMS,  LXXVIII. 


431 


bows,  yet  turned  back  in  the  day  of  battle.  This 
seems  to  refer  to  that  shameful  defeat  which  the 
Phihstines  gave  them  in  Eh's  time,  when  they  took 
the  ark  prisoner,  1  Sam.  iv.  10,  11.  Of  this  the 
psalmist  here  begins  to  speak,  and,  after  a  long  di- 
gression, returns  to  it  again,  v.  61.  Well  might 
ttuit  event  be  thus  fresh  in  mind,  in  David's  time, 
above  forty  years  after,  for  the  ark,  which  in  that 
memorable  battle  was  seized  by  the  Philistines, 
though  it  was  quickly  brought  out  of  captivity,  was 
never  brought  out  of  obscurity,  till  David  fetched  it 
from  Kirjath-jearim  to  his  own  city.  Observe,  1. 
The  shameful  cowardice  of  the  children  of  Ephraim, 
that  warlike  tribe,  so  famed  for  valiant  men,  Joshua's 
tribe;  the  children  of  that  tribe,  though  as  well 
armed  as  ever,  turned  back,  when  they  came  to 
face  the  enemy.  Note,  Weapons  of  war  stand  men 
in  little  stead  without  a  martial  spirit,  and  that  is 
gone,  if  God  be  gone.  Sin  dispirits  men,  and  takes 
iiWay  the  heart.  2.  The  causes  of  their  cowardice, 
which  were  no  less  shameful;  and  these  were,  (1.) 
A  shameful  violation  of  God's  law,  and  their  cove- 
nant with  him;  {xk  10.)  they  were  basely  treache- 
rous and  perfidious,  for  they  kept  not  the  covena?it  of 
God,  and  basely  stubboi-n  and  rebellious,  (as  they 
were  described,  v.  8. )  for  they  peremptorily  refused 
to  walk  in  his  law,  and,  in  effect,  told  him  to  his 
face  they  would  not  be  iniled  by  him.  (2. )  A  shame- 
ful ingratitude  to  God  for  the  favours  he  had  be- 
stowed upon  them;  they  for  gat  his  xvorks  and  his 
wonders,  his  works  of  wonder  which  they  ought  to 
have  admired,  v.  11.  Note,  Our  forgettulness  of 
God's  works  is  at  the  bottom  of  our  disobedience 
to  his  laws. 

II.  He  takes  occasion  hence  to  consult  prece- 
dents, and  to  compare  this  with  their  fathers'  case; 
who  were  in  like  manner  unmindful  of  God's  mer- 
cies to  them,  and  ungrateful  to  their  Founder  and 
great  Benefactor,  and  were  therefore  often  brought 
under  his  displeasure.  The  narrative  in  these  verses 
is  very  remarkable,  for  it  relates  a  kind  of  struggle 
between  God's  goodness  and  man's  badness,  and 
mercv,  at  length,  rejoices  against  judgment. 

1.  God  did  great  things  for  his  people  Israel,  when 
he  first  incoiporated  them,  and  formed  them  into  a 
people;  Marx-ellbus  things  did  he  in  the  sight  of 
their  fathers,  and  not  only  in  their  sight,  but  in  their 
cause,  and  for  their  benefit;  so  strange,  so  kind,  that 
one  would  think  they  should  nc\'er  be  forgotten. 
What  he  did  for  them  in  the  land  of  Egypt  is  barely 
mentioned  here,  (y.  12.)  but  afterward  resumed, 
V,  43.  He  proceeds  here  to  show,  (1.)  How  he 
made  a  lane  for  them  through  the  Red  sea,  and  j 
caused  them,  gave  them  courage,  to  pass  through, 
though  the  waters  stood  over  their  heads,  as  a  lieap, 
T^.  13.  See  Isa.  Ixiii.  12,  13.  where  God  is  said  to 
lead  them  by  the  hand,  as  it  were,  through  the  dee/i, 
that  they  should  not  stumble.  (2.)  How  he  pro- 
vided a  guide  for  them  through  the  untrodden  paths 
of  the  wilderness;  (y.  14. )  he  led  them  step  by  step, 
in  the  day-time,  by  a  cloud,  which  also  sheltered 
them  from  the  heat,  and  all  the  night  with  a  light 
of  fire,  which  perhaps  warmed  the  air,  at  least, 
made  the  darkness  ot  night  less  frightful,  and  per- 
haps kept  off  wild  l^easts,  Zech.  ii.  5.  (3. )  How  he 
furnished  their  camp  with  fresh  water,  in  a  dry  and 
thirsty  land  where  no  water  was;  not  by  opening' 
the  bottles  of  heaven,  (that  had  been  a  common 
way,)  but  by  broaching  a  rock;  (r.  15,  16.)  He 
clave  the  rocks  in  the  wilderness,  which  yielded 
water,  though  they  were  not  capable  of  receiving  it 
either  from  the  clouds  above,  or  the  springs  beneath. 
Out  of  the  dry  and  hard  rock  he  gave  them  drink, 
not  distilled  as  out  of  an  alembic,  drop  by  drop,  but 
in  streams  rmining  down  like  rivers,  and  as  out  of 
the  great  depths.  God  gives  abundantly,  and  is 
rich  in  mercy;  he  gives  seasonably,  and  scmctimes 


makes  us  to  feel  the  want  ot  mercies,  that  we  may 
the  better  know  the  worth  of  them.  This  water, 
which  God  gave  Israel  out  of  the  rock,  was  the 
more  valuable,  l)ecause  it  was  spiritual  druik,  and 
that  Rock  was  Christ. 

2.  When  God  began  thus  to  bless  them,  they 
began  to  affront  him;  (x*.  17.)  They  sinned  yet  more 
against  him,  more  than  they  had  done  in  Egj'pt, 
though  there  they  were  bad  enough,  Ezek.  xx.  8. 
They  bore  the  miseries  of  their  servitude  better  than 
the  difficulties  of  their  deliverance,  and  never  mur- 
mured at  their  task-masters,  so  as  they  did  at  Moses 
and  Aaron;  as  if  they  were  delivered  to  do  all  these 
abo?ninations,  Jer.  vii.  10.  As  sin  sometimes  takes 
occasion  by  the  commandment,  so  at  other  times  it 
takes  occasion  by  the  deliverance,  to  become  more 
exceeding  sinful;  They  provoked  the  Alost  High; 
though  he  is  Most  High,  and  they  knew  themselves 
an  unequal  match  for  him,yet  they  provoked  him,  and 
even  bid  defiance  to  his  justice.  And  this  in  the  wil- 
derness, Avhere  he  had  them  at  his  mercy,  and  there- 
fore they  were  bound  in  interest  to  please  him ;  and 
where  he  showed  them  so  much  mercy,  and  there- 
fore they  were  bound  in  gratitude  to  please  him ;  yet 
there  they  said  and  did  that  which  they  knew  would 
provoke  him;  They  tempted  God  in  their  heart,  v. 
18.  Their  sin  began  in  their  heart,  and  thence  it 
took  its  malignity;  They  do  always  err  in  their  heart, 
Heb.  iii.  10.  Thus  they  tempted  God,  tried  his 
patience  to  the  utmost,  whether  he  would  bear  with 
them  or  no;  and,  in  effect,  bid  him  do  his  worst. 
Two  ways  they  provoked  him; 

(1.)  By  desiring,  or  rather  demanding,  that  which 
he  had  not  thought  fit  to  give  them;  They  asked 
meat  for  their  lust.  God  had  given  them  meat  foi 
their  hunger,  in  the  manna,  wholesome  pleasant 
food,  and  in  abundance;  he  had  given  them  meat 
for  their  faith,  out  of  the  heads  of  leviathan,  which 
he  brake  in  pieces,  Ixxiv.  14.  But  all  this  would 
not  serve;  they  must  have  meat  for  their  lust,  dain- 
ties and  varieties  to  gratify  a  luxurious  appetite. 
Nothing  is  more  provoking  to  God  than  our  quarrel-  ,^ 
ling  with  our  allotment,  and  indulging  the  desires  of 
the  flesh. 

(2. )  By  distrusting  his  power  to  give  them  what 
they  desired.  This  was  tempting  God  indeed !  They 
challenged  him  to  give  them  flesh;  and  if  he  did  not, 
they  would  say,  it  was  because  he  could  not,  not 
because  he  did  not  see  it  fit  for  them;  {v.  19.)  They 
spake  against  God.  They  that  set  bounds  to  God's 
power,  speak  against  him.  It  was  as  injurious  a  re- 
flection as  could  be  cast  upon  God,  to  sav.  Can  God 
furnish  a  table  in  the  wilderness  ?  They  had  manna, 
but  they  did  not  think  they  had  a  table  furnished, 
unless  they  had  boiled  and  roast,  a  first,  a  second, 
and  a  third,  course,  as  they  had  in  Egypt,  where 
they  had  both  flesh  and  fish,  and  sauce  too;  (Exod, 
xvi.  3.  Numb.  xi.  5.)  dishes  of  meat,  and  salvers  of 
fniit.  What  an  unreasonable,  insatial)le,  thing  is  ^ 
luxury!  Such  a  mighty  thing  did  these  epicures 
fhmK  a  table  well  furnished  to  be,  that  they  thought 
it  was  more  than  God  himself  could  give  them  in 
that  wilderness;  whereas,  the  beasts  of  the  forest, 
and  all  the  fowls  of  the  mountains,  are  his,  1.  10,  11. 
Their  disbelief  of  God's  power  was  so  much  the 
worse,  in  that  they  did  at  the  same  time  own  that 
he  had  done  as  much  as  that  came  to;  (v.  20.)  Be- 
hold, he  smote  the  rock,  that  the  waters  gushed  out, 
which  they  and  their  cattle  drank  of.  And  whether 
is  it  easier  to  furnish  a  table  in  the  wilderness,  which 
a  rich  man  can  do,  or  to  fetch  water  out  of  a  rock, 
which  the  greatest  potentate  on  the  earth  cannot  dc.'' 
Never  did  unbelief,  though  always  unreasonable, 
ask  so  absurd  a  question;  "Can  he  that  melted 
down  a  rock  into  streams  of  water,  give  liread  also?" 
Or,  can  he,  that  has  given  bread,  provide  flesh  also? 
Is  any  thing  too  hard  for  Omnipotence?  When  once 


432 


PSALMS,  LXXVIIl. 


the  ordinary  powers  of  nature  are  exceeded,  God 
has  made  bare  his  arm,  and  we  must  conclude 
nothing  is  impossible  "with  him.  Be  it  ever  so  great 
a  thing  that  we  ask,  it  becomes  us  to  own,  Lord,  if 
thou  ivilt,  thou  canst. 

3.  God  justly  resented  the  provocation,  and  was 
much  displeased  with  them;  yv.  21.)  The  Lord 
heard  this,  and  'H'as  wroth.  Note,  God  is  a  Witness 
to  all  our  munnuraigs  and  d.strusts;  he  liears  them, 
and  is  much  displeiised  witli  them,  ./ijire  nvas  kin- 
dled foi-  this  ag-aimt  Jacob,  the  Jire  of  the  Lord 
burnt  among  them,  Numb.  xi.  1.  Or,  it  may  be 
understood  of  the  fire  of  God's  anger  which  came  up 
agamst  Israel.  To  unbelievers  our  God  is  himself 
a  consuming  Fire.  Those  that  will  not  believe  the 
power  of  God's  mercy,  shall  feel  the  power  of  his 
mdignation,  and  be  made  to  confess,  that  it  is  a  fear- 
ful thing-  to  fall  into  his  hands.  Nowhere  w"e  are 
told, 

(1.)  Why  God  thus  resented  the  provocation,  v. 
22.  Because  by  tliis  it  appeared  that  they  believed 
not  in  God,  they  did  not  give  credit  to  the  revelation 
he  had  made  of  himself  to  them,  for  they  durst  not 
commit  themselves  to  him,  nor  venture  themselves 
with  him;  They  trusted  not  i?i  the  salvation  he  had 
begun  to  work  for  them;  for  then  they  would  not 
thus  have  questioned  its  progress.  Those  cannot  be 
said  to  trust  in  God's  salvation  as  their  felicity  at 
last,  who  cannot  find  in  their  hearts  to  trust  in  his 
pi'ovidence  for  food  convenient  in  the  way  to  it. 
That  which  aggravated  their  unbelief,  was,  the  ex- 
perience they  had  had  of  the  power  and  goodness  of 
God,  V.  23' -25.  He  had  given  them  undeniable 
proofs  of  his  power,  not  only  on  earth  beneath,  but 
in  heaven  above;  for  Ae  commanded  the  clouds  from 
above,  as  one  that  had  created  them,  and  com- 
manded them  into  being;  he  made  what  use  he 
pleased  of  them.  Usually,  by  their  showers,  they 
contribute  to  the  earth's  producing  com;  but  now, 
when  God  so  commanded  them,  they  showered 
down  corn  themselves,  which  is  therefore  called 
here  the  corn  of  heaven;  for  heaven  can  do  the 
work  without  the  earth,  but  not  the  earth  without 
heaven.  God,  who  has  the  key  of  the  clouds, 
ofiaied  the  doors  of  heaven,  that  is  more  than  open- 
ing the  ivindoivs,  which  yet  is  spoken  of  as  a  great 
blessing,  Mai.  iii.  10.  To  all  that  by  faith  and 
prayer^  ask,  seek,  and  knock,  these  doors  shall  at 
any  time  be  opened,  for  the  God  of  heaven  is  rich  in 
mercy  to  all  that  call  upon  him;  he  not  only  keeps 
a  good  house,  but  keeps  open  house.  Justly  might 
God  take  it  ill  that  they  should  distrust  him,  when 
he  had  been  so  very  kind  to  theni,  that  he  had 
rained  down  manna  upon  them  to  eat,  svil)stantial 
food,  daily,  duly,  enough  for  all,  enough  for  each; 
Man  did  eat  angels'  food,  such  as  angels,  if  they 
had  occasion  for  i()od,  would  eat  and  be  thankful;  or 
rather  such  as  was  given  by  the  ministry  of  angels, 
and  (as  the  Clialdee  reads  it)  such  as  descended 
from  the  dwelling  of  angels.  Every  one,  even  the 
least  cliild  in  Israel,  did  eat  the  bread  of  the  mighty; 
(so  the  margin  reads  it;)  the  weakest  stomach  could 
aigest  it,  and  yet  it  was  so  nourishing,  that  it  was 
strong  meat  for  strong  men.  And  though  the  pro- 
vision was  so  good,  yet  they  were  not  stinted,  nor 
ever  reduced  to  short  allowance;  for  he  sent  them 
meat  to  the  full;  if  they  gathered  little,  it  was  their 
own  fault;  und  vet  even  then  they  had  no  lack, 
Exod.  xvi.  18.  The  daily  provision  God  makes  for 
us,  and  has  made  ever  since  we  came  into  the  world, 
though  it  has  not  so  much  of  miracle  as  this,  has  no 
less  of  mercy,  and  is  therefore  a  great  aggravation 
of  our  distrust  of  God. 

(2. )  How  he  expressed  his  resentment  of  the  pro- 
vocation; not  in  denying  them  what  they  so  inor- 
dinatel)^  lusted  after,  but  in  granting  it  to  them. 
[1.1  Did  they  question  liis  power?  He  soon  gave 


1  them  a  sensible  conviction  that  he  could  furnish  a 
I  table  in  the  wilderness.  Though  the  winds  seem  to 
j  blow  where  they  list,  yet,  when  he  pleased,  he  could 
make  them  his  caterers  to  fetch  in  provisions,  v.  26. 
I  He  caused  an  east-wind  to  blow,  and  a  south-wind, 
j  either  a  south-east-wind,  or  an  east-wnid,  first  to 
j  bring  in  the  quails  from  that  quarter,  iuid  then  a 
I  south-wind  to  Ijring  m  more  from  that  quarter;  so 
I  that  he  rained  fiesh  upon  them,  and  that  cf  the  most 
i  delicate  sort,  not  butchers'-meat,  but  wild-fowl  and 
abundance  of  it,  as  dust,  as  the  sand  oftht  sea,  (-v.  "27. ) 
so  that  the  meanest  Israelite  nrlght  have  tumcient; 
and  it  cost  them  nothing,  no,  net  the  pains  of  fetching 
it  from  the  mountains,  for  He  let  it  full  in  the  midst 
of  their  camfi,  round  about  their  habitation,  v.  28. 
We  have  the  account.  Numb.  xi.  31,  32.  See  how 
good  God  is,  even  to  the  evil  and  unthankful,  and 
wonder  that  his  goodness  does  not  overcome  their 
badness.  See  what  little  reason  we  have  to  judge 
of  Gcd's  love  by  such  gifts  of  his  bounty  as  these; 
dainty  bits  are  no  tokens  of  his  peculiar  favour; 
Christ  gave  dry  bread  to  the  disciples  that  he  loved, 
but  a  sop  dipped  in  the  sauce  to  Judas  that  lietrayed 
him.  [2.]  Did  they  defy  his  justice,  and  boast  that 
they  had  gained  their  point?  He  made  them  pay 
dear  for  their  quails,  for,  though  he  gave  them  their 
own  desire,  they  were  not  estranged  from  their  lust; 
{y.  29,  30. )  their  appetite  was  insatiable,  they  were 
well-filled,  and  yet  they  were  not  satisfied;  for  they 
knew  not  what  they  would  have ;  such  is  the  nature 
of  lust,  it  is  content  with  nothing,  and  the  more  it  is 
humoured,  the  more  humoursome  it  grows.  They 
that  indulge  their  lust  will  never  be  estranged  from 
it.  Or  it  intimates  that  God's  liberality  did  not  make 
them  ashamed  of  their  ungrateful  lustings,  as  it 
would  have  done,  if  they  had  had  any  sense  of 
honour.  But  what  came  of  it?  While  the  meat  was 
yet  in  their  mouth,  rolled  imder  the  tongue  as  a  sweet 
morsel,  the  wrath  of  God  came  upon  them,  and  slew 
the  fattest  of  them,  {v.  31.)  those  that  were  most 
luxurious,  and  most  daring.  See  Numb.  xi.  33,  34. 
They  were  fed  as  sheep  for  the  slaughter:  the 
butcher  takes  the  fattest  first.  We  may  suppose 
there  were  some  pious  and  contented  Israelites,  that 
did  eat  moderately  of  the  quails,  and  were  neAei' the 
worse;  for  it  was  not  the  meat  that  poisoned  them, 
but  their  own  lust.  Let  epicures  and  sensualists  here 
read  their  doom;  the  end  cf  those  who  make  a  god 
of  their  belly,  is  destruction,  Phil.  iii.  19.  The  pros- 
perity of  fools  shall  destroy  them,  and  their  ruin  will 
be  the  greater. 

4.  The  judgments  of  God  upon  them  did  not  re- 
foiTn  them,  nor  attain  the  end,  any  more  than  his 
mercies;  (x'.  32.)  Tor  all  this,  they  sinned  still,  they 
murmured  and  quarrelled  with  G(;d  and  Moses  as 
much  as  ever.  Though  Gcd  was  wroth,  and  imote 
them,  yet  they  went  on  frowardly  in  the  way  of  their 
heart;  (Isa.  Ivii.  17.)  they  believed  ?7f)t  for  his  won- 
drous works.  Though  his  Avorks  (;f  justice  were  as 
wondrous,  and  as  great  proofs  of  Jiis  power  as  his 
woi'ks  of  mercy,  yet  they  were  not  wrought  U])cn 
by  them  to  fear  Gcd,  nor  convinced  how  much  it 
was  their  interest  to  make  him  their  Friend.  These 
hearts  are  hard  indeed,  that  will  neither  be  melted 
by  the  mercies  of  God,  nor  broken  by  his  judi;,Tnents. 

5.  They  persisting  in  their  sins,  God  proceeded  in 
his  judgments,  but  tliey  were  judgments  of  another 
nature,  which  wrought  not  suddenly,  but  slowly. 
He  punished  them,  not  now  with  such  acute  diseases 
as  that  was  which  slew  the  fattest  of  them,  but  a 
lingering  chronical  distemper;  {v.  53.)  Therefore 
their  days  did  he  consunw  in  vanity,  in  the  wilder- 
ness, and  their  years  in  trouble.  By  an  irreversible 
doom  they  were  condemned  to  wear  out  thirty->"'ight 
tedious  years  in  the  wilderness,  Avhich,  indeed,  were 
consumed  in  vanity;  for  in  all  those  years  ther';  was 
not  a  step  taken  nearer  Canaan,  out  they  were 


PSALMS,  I.XXVIJL 


433 


turned  back  again,  and  wandered  to  and  fro  as  in  a 
labyrinth,  not  one  stroke  struck  toward  the  conquest 
of  it:  and  not  only  in  vanity,  but  in  trouble,  for  their 
carcases  were  condemned  to  fall  in  the  wilderness, 
and  there  they  all  perished,  but  Caleb  and  Joshua. 
Note,  Those  that  sin  still,  must  expect  to  be  in  trou- 
ble still.  And  the  reason  why  we  spend  our  days  in 
so  much  vanity  and  trouble,  why  we  live  with  so  little 
comfort,  and  to  so  little  pui-pose,  is,  because  we  do 
not  live  by  faith. 

6.  Under  these  rebukes,  they  professed  repentance, 
but  they  were  not  coi'dial  and  sincere  in  it.  (1.) 
Their  profession  was  plausible  enough;  (j>.  34,  35.) 
When  he  slew  them,  or  condemned  them  to  be  slain, 
the7i  they  sought  him;  they  confessed  their  fault, 
and  begged  his  pardon.  When  some  were  slain, 
others  in  a  fright  cried  to  God  for  mercy,  and 
promised  they  would  reform,  and  be  very  good;  then 
they  returned  to  God,  and  inquired  early  after  him. 
So  one  would  take  them  to  be  such  as  desii-ed  to  find 
him.  And  they  pretend  to  do  this,  because,  i:  -iwever 
they  had  forgotten  it  formerly,  now  they  remem- 
bered that  God  was  their  Rock,  and  therefore,  now 
that  they  needed  him,  they  would  fly  to  him,  and 
take  shelter  in  him ;  and  now  they  remembered  that 
the  high  God  was  their  Redeemer,  who  brought 
them  out  of  Egypt,  and  to  whom,  therefore,  they 
might  come  with  boldness.  Afflictions  are  sent  to  put 
us  in  mind  of  God  as  our  Rock  and  our  Redeemer; 
for,  in  prosperity,  we  are  apt  to  forget  him.  (2.) 
They  were  not  sincere  in  this  profession;  {y.  36,  37. ) 
They  did  but  flatter  him  nvith  their  mouth,  as  if  they 
thought  by  fair  speeches  to  prevail  with  him  to  re- 
voke the  sentence,  and  remove  the  judgment,  with 
a  secret  intention  to  break  their  woi'd  when  the 
danger  was  over;  they  did  not  return  to  God  nvith 
their  whole  heart,  but  feignedly,  Jer.  iii.  10.  All 
their  professions,  prayers,  and  promises,  were  ex- 
torted by  the  rack;  it  was  plain  that  they  did  not 
mean  as  they  said,  for  they  did  not  adhere  to  it ;  they 
thawed  in  the  sun,  but  froze  in  the  shade;  they  did 
but  lie  to  God  with  their  tongues,  for  their  heart  was 
not  with  him,  was  not  right  with  him,  as  appe;u-ed  by 
the  issue,  for  they  were  not  steadfast  in  his  covenant. 
They  were  not  sincere  in  tlieir  reformation,  for  they 
were  not  constant;  and,  by  thinking  thus  to  impose 
upon  a  heart-searching  God,  they  really  put  as  great 
an  affront  upon  him  as  Ijy  unv  of  their  reflections. 

7.  God,  hereupon,  in  pity' to  them,  put  a  stop  to 
the  judgments  which  were  threatened,  and  in  part 
executed;  (v.  38,  39.)  But  he,  beiiig  full  of  com- 
fiassion,  forgave  their  iniquity.  One  would  think 
this  counterfeit  repentance  should  have  filled  up  the 
measure  of  their  iniquity.  Wliat  could  be  more 
provoking  than  to  lie  thus  to  the  holy  God,  than  thus 
to  keep,  back  part  of  the  price,  the  chief  part? 
Acts  v,  3.  And  yet  he,  being  full  of  compassion^ 
forgave  their  iniquity  thus  far,  that  he  did  not  de- 
stroy them,  and  cut  them  off  from  being  a  people,  as 
he  justly  might  have  done,  but  spared  their  lives  till 
♦■hey  had  reared  another  genei'ation  which  should 
:nter  into  the  promised  land.  Destroy  it  not,  for  a 
blessing  is  iti  it,  Isa.  Ixv.  8.  Many  a  time  he  turned 
his  anger  away;  for  he  is  Lord  of  his  anger,  and  did 
not  stir  up  all  his  wrath,  to  deal  with  them  as  they 
deserved.  And  why  did  he  not?  Not  because  their 
ruin  would  have  been  any  loss  to  him,  but,  ( 1. )  Be- 
cause he  was  full  of  compassion,  and,- when  he  was 
going  to  destroy  them,  his  repentings  were  kindled 

.  together,  and  he  said,  Ifow  shall  I  give  thee  ufi, 
Ephraim?  How  shall  I  deliver  thee,  Israel?  Hos. 
.<\.  8.  (2.)  Because,  though  they  did  not  rightly 
remember  that  he  was  their  Rock,  he  remembered 
that  they  were  but  flesh.  He  considered  the  cor- 
ruption of  tlieir  nature,  which  inclined  them  to  evil, 
and  was  pleased  to  make  that  an  excuse  for  his 
sparing  them,  though  it  was  really  no  excuse  for 

Vol.  i;.— 3l 


their  sin.  See  Gen.  vi.  3.  He  considered  the  weak- 
ness and  frailty  of  their  nature,  and  what  an  easy 
thing  it  would  be  to  crush  them;  They  are  as  a 
wind  that  passeth  away,  and  coineth  not  again. 
They  may  soon  be  taken  off;  but,  when  they  are  gone, 
they  are  gone  irreco\'erably,  and  then  what  will 
become  of  the  covenant  with  Abraham  ?  They  are 
flesh,  they  are  wind;  whence  it  were  easy  to  argue, 
they  may  justly,  they  may  immediately,  be  cut  off, 
and  there  would  be  no  loss  of  them :  but  God  argues 
on  the  contrary,  therefore  he  will  not  destroy  them; 
for  the  tiiie  reason  is.  He  is  full  of  compassion. 

40.  How  oft  did  they  provoke  him  in  the 
wilderness,  and  grieve  him  in  the  desert !  41 
Yea,  they  turned  back,  and  tempted  God, 
and  hmited  the  Holy  One  of  Israel.  42. 
They  remembered  not  his  hand,  nor  the  day 
when  he  delivered  them  from  the  enemy ; 
43.  How  he  had  wrought  his  signs  in  Egypt, 
and  his  wonders  in  the  field  of  Zoan:  44. 
And  had  turned  their  rivers  into  blood  ;  and 
their  floods,  that  they  could  not  drink.  45. 
He  sent  divers  sorts  of  flies  among  them, 
which  devoured  them ;  and  frogs,  which  de- 
stroyed them.  46.  He  gave  also  their  in- 
crease unto  the  caterpillar,  and  their  labour 
unto  the  locusts  47.  He  destroyed  their  vines 
with  hail, and  their  sycamore-trees  with  frost. 
48.  He  gave  up  their  cattle  also  to  the  hail, 
and  their  flocks  to  hot  thunderbolts.  49.  He 
cast  upon  them  the  fierceness  of  his  anger, 
wrath,  and  indignation,  and  trouble,  by 
sending  evil  angels  among  them.  50.  He 
made  a  way  to  his  anger ;  he  spared  not  their 
soul  from  death,  but  gave  their  life  over  to 
the  pestilence;  51.  And  smote  all  the  first- 
born in  Egypt;  the  chief  of  their  strength 
in  the  tabernacles  of  Ham :  52.  But  made 
his  own  people  to  go  forth  like  sheep,  and 
guided  them  in  the  wilderness  like  a  flock, 
53.  And  he  led  them  on  safely,  so  that  they 
feared  not :  but  the  sea  overwhelmed  their 
enemies.  54.  And  he  brought  them  to  the 
border  of  his  sanctuary,  even  to  this  moun- 
tain, ivhich  his  right  hand  had  purchased. 
55.  He  cast  out  the  heathen  also  before 
them,  and  divided  them  an  inheritance  by 
line,  and  made  the  tribes  of  Israel  to  dwell 
in  their  tents.  5Q>.  Yet  they  tempted  and 
provoked  the  most  high  God^,  and  kept  not 
his  testimonies ;  57.  But  turned  back,  and 
dealt  unfaithfully  like  their  fathers:  they 
were  turned  aside  like  a  deceitful  bow.  58.. 
For  they  provoked  him  to  anger  with  their 
high  places,  and  moved  him  to  jealousy  with 
their  graven  images.  59.  When  God  heard 
this,  he  was  wroth,  and  greatly  abhorred 
Israel:  60.  So  that  he  forsook  the  taber- 
nacle of  Shiloh,  the  tent  7vhich  he  placed 
among  men  ;  61.  And  delivered  his  strength 
into  captivity,  and  his  glory  into  the  enemy's 
hand.     62    He  gave  his  people  over  also 


4.34 


l^SALMS,  LXXViil. 


unto  the  sword;  and  was  wroth  with  his 
inheritance.  63.  The  fire  consumed  their 
young  men;  and  their  maidens  were  not 
given  to  marriage.  64.  Their  priests  fell  by 
the  sword;  and  their  widows  made  no 
amentation.  65.  Then  the  Lord  awaked 
dS  one  out  of  sleep,  and  like  a  mighty  man 
that  shouteth  by  reason  of  wine.  66.  And 
he  smote  his  enemies  in  the  hinder  parts ; 
he  put  them  to  a  perpetual  reproach.  67. 
Moreover,  he  refused  the  tabernacle  of 
Joseph,  and  chose  not  the  tribe  of  Ephraim ; 
68.  But  chose  the  tribe  of  Judah,  the  mount 
Zion,  which  he  loved.  69.  And  he  built  his 
sanctuary  like  high  palaces^  like  the  earth 
which  he  hath  established  for  ever.  70.  He 
chose  David  also  his  servant,  and  took  him 
from  the  sheep-folds :  7 1 .  From  following  the 
ewes  great  with  young,  he  brought  him  to 
feed  Jacob  his  people,  and  Israel  his  inheri- 
tance. 72.  So  he  fed  them  according  to 
the  integrity  of  his  heart,  and  guided  them 
by  the  skilfulness  of  his  hands. 

The  matter  and  scope  of  this  paragraph  are  the 
same  with  the  former,  showing  what  great  mercies 
God  had  bestowed  upon  Israel,  how  provoking  they 
had  been,  what  judgments  he  had  brought  upon  them 
for  their  sins,  and  yet  how,  in  judgment,  he  remem- 
bered mercy  at  last.  Let  not  those  that  receive 
mercy  from  God  be  thereby  imboldened  to  sin,  for 
the  mercies  they  receive  will  aggravate  their  sin, 
and  hasten  the  punishment  of  it;  yet  let  not  those 
that  are  under  divine  rebukes  for  sin  be  discouraged 
from  repentance,  for  their  punishments  are  means 
of  repentance,  and  shall  not  prevent  the  mere)'  God 
has  yet  in  store  for  them.     Observe, 

L  The  sins  of  Israel  in  the  wilderness  again  re- 
flected on,   because   written    for   cur  admonition; 
{y.  40,  41.)  How  often  did  they  provoke  him  in  the 
•wilderness:    Not  once,  or  twice,  but  many  a  time; 
and  tlie  repetition  of  the  provocation  was  a  great 
aggravation  of  it,  as  well  as  the  place,  {y.  17. )    God 
kept  an  account  how  often  they  provoked  him,  though 
.  they  did  not;  (Numb,  xiv.  22.)  They  have  tempted 
7ne  these  ten  times.     By  provoking  him  they  did  not 
so  much  anger  him  as  grieve  him,  for  he  looked  upon 
them  as  his  children,  Israel  is  my  son,  inyjirst-born, 
and  the  undutiful,  disrespectful,  behaviour  of  chil- 
dren does  more  grieve  than  anger  the  tender  parents; 
tliey  lay  it  to  heart,  and  take  it  unkindly,  Isa.  i.  2. 
They  grieved  him,  because  they  put  him  under 
a  necessity  of  afflicting  them;  which  he  did  not 
willingly.     After  they  had  humbled  themsehes  be- 
fore him,  they  turned  back  and  tempted  God,  as  be- 
fore, and  limited  the  Holy  One  of  Israel,  prescribing 
to  him  what  proofs  he  should  give  of  his  power  and 
presence  with  them,  and  what  methods  he  should 
take  in  leading  them,  and  providing  for  them.   They 
limited  him  to  their  way,  and  their  time,  as  if  he 
did  not  observe  that  they  quarrelled  with  him.    It  is 
presumption  for  us  to  limit  the  Holy  One  of  Israel; 
for,  being  the  Holy  One,  he  will  do  what  is  most  for 
his  own  glory;  and,  being  the  Holy  One  of  Israel, 
he  will  do  what  is  most  for  their  good;  and  we  both 
impeach  his  wisdom,  and  betray  our  own  pride  and 
folly,  if  we  go  about  to  prcscriljc  to  him.     That 
which  occasi(^ned  their  limiting  God  for  the  future, 
was,  their  forgetting  of  his  former  favours;  {v.  42.) 
Tlicy  remembered  not  his  hand,  lio-w  strong  it  is,  and 
how  it  had  been  stretched  out  for  them,  nor  the  day 


ivhe7i  he  delivered  them  from  the  enemy,  Pharaoh, 
that  great  enemy  who  sought  their  i-uin.  There  aie 
some  days  made  remarkable  by  signal  deliverances, 
which  ought  ne\  er  to  be  forgotten,  for  the  remem- 
brance of  them  wcmld  encourage  us  in  our  greatet^t 
straits. 

II.  The  mercies  of  God  to  Israel,  which  they 
were  unmindful  of  when  they  tempted  God,  and 
limited  him;  this  catalogue  of  the  works  of  wonder 
which  God  wrought  for  them,  begins  higher,  and  i" 
carried  down  further,  than  that  before,  v.  12,  &c. 

1.  This  begins  with  their  deliverance  out  of  Egypt, 
and  the  plagues   with  which  God  compelled  th<; 
Egyptians  to  let  them  go:  these  were  the  signs  God 
wrought  in  Egypt,  {y.  43.)  the  wonders  he  wrought 
in  the  field  of  Zoan,  that  is,  in  the  country  of  Zoan, 
as  we  say,  in  Agro  .AC  meaning  in  such  a  country. 
Divers  of  the  plagues  of  Egypt  are  here  specified, 
which  speak  aloud  the  power  of  God,  and  his  fa- 
vour to  Israel,  as  well  as  terror  to  his  and  their 
enemies.     As,  (1.)  The  turning  of  the  waters  into 
blood:  they  had  made  themselves  drunk  with  the 
blood  of  God's  people,  even  the  infant's,  and  now 
God  gave  them  blood  to  drink,  for  they  were  worthy, 
V.  44.     (2. )  The  flies  and  frogs  which  infested  them, 
mixtures  of  insects  in  swarms,  in  shoals,  which  de- 
voured them,  which  destroyed  them,  v.  45.     For 
God  can  make  the  weakest  and  most  despicable 
animals  instruments  of  his  wrath,  when  he  pleases; 
what  they  want  in  strength  may  be  made  up  in 
number.     (3.)  The  plague  of  locusts,  which  de- 
voured their  increase,  and    that  which  they  had 
laboured  for,  v.  46.     They  are  called  God^s  great 
army,  Joel  ii.  25.     (4.)  The  hail,  which  destroyed 
their  trees,  especially  their  vines,  the  weakest  of 
trees,    {v.  47.)   and  their  cattle,    especially  their 
flocks  of  sheep,  the  weakest  of  their  cattle,  which 
were  killed  with  hot  thunderbolts;  {v,  48.)^  and  the 
frost,  or  congealed  rain,  (as  the  word  signifies,)  was 
so  violent,  that  it  destroyed  even  the  sycamore  trees. 
(5. )  The  death  of  the  first-bom  was  the  last  and 
sorest  of  the  plagues  of  Egypt,  and  that  which  per- 
fected the  delivci-ance  of  Israel;  it  was  first  in  intt;n- 
tion,   (Exod.  iv.  23.)  but  last  in  execution;  for,  if 
gentler  methods  would  have  done  the  work,  this  had 
been  prevented:  but  it  is  here  largely  described, 
T'.  49-ol.     [1.]  The  anger  of  God  was  the  cause  of 
it;  wrath  was  now  come  upon  the  Egyptians  to  the 
uttermost;  Pharaoh's  heart  having  been  often  har- 
dened after  lesser  judgments  had  softened  it,  God 
now  stirred  up  all  his  wrath;  for  he  cast  upon  them 
the  fierceness  of  his  anger,  anger  in  the  highest  de- 
gree ;  wrath  and  indication  the  cause,  and  trouble, 
tribulation,  and  anguish,  (Rom.  ii.  8,  9. )  the  eflect. 
This  from  on  high  he  cast  upon  them,  and  did  not 
spare,  and  they  could  not  flee  out  of  his  hands.  Job 
xxvii.  22.     He  made  a  way,  or,  as  the  word  is.  He 
weighed  a  patJi,  to  his  anger;  he  did  not  cast  it  upon 
them  uncertainly,  but  by  weight;  his   anger  was 
weighed  with  the  greatest  exactness  in  the  balances 
of  justice;  for,  in  his  gi-eatest  displeasure,  he  never 
did,  nor  ever  will  do,  any  wrong  to  any  of  his  crea- 
tures; the  path  of  his  anger  is  always  weighed.   [2.] 
The  angels  of  God  were  the  insti-uments  employed 
in  this  execution;  He  sent  evil  angels  among  them; 
not  evil  in  their  own  nature,  but  in  respect  to  the 
errand  upon  which  they  were  sent;  they  were  de- 
stroying angels,  or  angels  of  punishment,    which 
pass'ed  through  all  the  land  of  Eginit,  with  orders, 
according  to  tlVe  weighed  paths  of  God's  anger,  not 
to  kill  all,  but  the  first-boni  only.     Good  angels  be- 
come evil  angels  to  sinners;  they  that  make  the  holy 
God  their  Enemy,  must  never  expect  the  holy  angels 
to  be  their  friends.     [3.]  The  execution  itself  was 
very  severe;  He  spared  riot  their  soul  from  death 
but  suffered  death  to  ride  in  triumph  among  them 
and  gave  their  life  over  to  the  pestilence,  which  cut 


PSALMS,  LXXVIII. 


435 


Ihf  thread  of  life  off  immediately;  for  /le  smote  all 
the  first-born  in  Eg-yfit,  {y.  51.)  the  chief  of  their 
strength,  the  hopes  of  their  respective  families; 
children  are  the  parents'  strength,  and  the  first-born 
the  chief  of  their  strength.  Thus,  because  Israel 
was  precious  in  God's  sight,  he  gave  men  for  them, 
and  fieofile  for  their  life,  Isa.  xlni.  4. 

By  these  plagues  on  the  Egyptians,  God  made  a 
way  for  his  oivn  fieofile  to  go  forth  like  sheefi;  distin- 
guishing between  them  and  the  Egyptians,  as  the 
shefiherd  divides  betiveen  the  sheefi  and  the  goats, 
having  set  his  own  murk  on  these  sheep,  by  the 
blood  of  the  lamb  sprinkled  on  their  door-posts.  He 
made  them  go  forth  like  sheep,  not  knowing  whither 
they  went,  and  guided  them  in  the  wilderness,  like 
as  a  shepherd  guides  his  flock,  with  all  possible  care 
and  tenderness,  v.  52.  He  led  them  on  safely, 
though  in  dangerous  paths,  so  that  they  feared  not, 
tliat  is,  they  needed  not  to  fear;  they  were  indeed 
frightened  at  the  Red  sea,  (Exod.  xiv.  10. )  but  that 
was  said  to  them,  and  done  for  tliem,  which  effec- 
tually silenced  their  fears.  But  the  sea  overwhelmed 
their  enemies,  that  ventured  to  pursue  them  into  it, 
V.  53.  It  was  a  lane  to  them,  but  a  gra\'e  to  their 
jjersecutors. 

2.  It  is  carried  down  as  far  as  their  settlement  in 
Canaan;  {v.  54.)  He  brought  them  to  the  border  of 
his  sanctuary,  to  that  land,  in  the  midst  of  wliicli  he 
set  up  his  sanctuary,  which  was,  as  it  were,  the 
centre  and  metropolis,  the  crown  and  glory,  of  it; 
that  is  a  happy  land  which  is  the  border  of  God's 
sanctuary;  ft  was  the  happiness  of  that  land,  that 
there  God  was  known,  and  there  were  his  sanctuary 
and  dwelling-place,  Ixxvi.  1,  2.  The  whole  land 
in  general,  and  Zion  in  particular,  was  the  mountain 
which  his  right  hand  had  purchased,  which  b)'  his 
own  power  he  had  set  apart  for  himself.  See  xliv. 
3.  He  made  them  to  ride  on  the  high  places  of  the 
earth,  Isa.  Iviii.  14.  Deut.  xxxii.  13.  They  found 
the  Canaanites  in  the  full  and  quiet  possession  of 
that  land,  but  God  cast  out  the  heathen  before  them, 
not  only  took  away  their  title  to  it,  as  the  Lord  of 
the  whole  earth,  but  himself  executed  the  judg- 
ment given  against  them,  and,  as  Loi'd  of  hosts, 
turned  them  out  of  it,  and  made  his  people  Israel 
tread  upon  their  high  places,  dividing  each  tribe  an 
inheritance  by  line,  and  making  them  to  dwell  in  the 
houses  of  those  whom  they  had  destroyed.  God 
could  have  turned  the  uninhabited,  uncultivated, 
wilderness  (which  perhaps  was  nearly  of  the  same 
extent  as  Canaan)  into  fruitful  soil,  and  have  plant- 
ed them  there;  but  the  land  he  designed  them  was 
to  be  a  type  of  heaven,  and  therefore  must  be  the 
glory  of  all  lands;  it  must  likewise  be  fought  for, 
tor  the  kingdom  of  heaven  suffers  violence. 

III.  The  sins  of  Israel  after  they  were  settled  in 
Canaan;  {y.  56- -58.)  The  children  were  like  their 
fathers,  and  brought  their  old  corraptions  into  their 
new  habitations;  though  God  had  done  so  much  for 
them,  yet  they  tempted  and  provoked  the  most  high 
God  still.  He  gave  them  his  testimonies,  but  they 
did  not  keep  them;  they  began  very  promisingly,  but 
they  turned  back,  gave  God  good  Avords,  but  dealt 
unfaithfully,  and  were  like  a  deceitful  bow,  wliich 
seemed  liKely  to  send  the  arrow  to  the  mark,  but, 
when  it  is  drawn,  breaks,  and  drops  the  arrow  at 
the  archer's  foot,  or,  perhaps,  makes  it  recoil  in  his 
face.  There  was  no  hold  of  them,  nor  any  confi- 
dence to  be  put  in  their  promises  or  professions. 
They  seemed  sometimes  devoted  to  God,  but  they 
presently  turned  aside,  and  provoked  him  to  anger 
with  their  high  places  and  their  graven  images. 
Idolatry  was  the  sin  that  did  most  easily  beset  them, 
and  which,  though  they  often  professed  their  re- 
pentance for,  they  as  often  relapsed  into.  It  was 
spiritual  adultery  either  to  worship  idols,  or  to  wor- 
ship God  by  images,  as  if  he  had  been  an  idol,  and 


therefore  by  it  they  are  said  to  move  him  to  jealousy, 
Deut.  xxii.  16,  21. 

IV.  The  judgments  God  brought  upon  them  for 
these  sins.  Their  place  in  Canaan  would  no  more 
secure  them  in  a  sinful  way,  than  their  descent  from 
Israel;  You  07ily  have  I  known  of  all  the  families  of 
the  earth,  therefore  I  will  punish  you,  Amos  iii.  2. 
Idolatry  is  winked  at  among  the  Gentiles,  but  net 
in  Israel.  1.  God  was  displeased  with  them;  {v. 
59.)  When  God  heard  this,  when  he  heard  the  cry 
of  their  iniquity,  which  came  up  before  him,  he  was 
wroth,  he  took  it  very  heinously,  as  well  he  might, 
and  he  greatly  abhorred  Israel,  whom  he  had 
greatly  loved  and  delighted  in.  They  that  had  been 
the  people  of  his  choice,  became  the  generation  of 
his  wrath.  Presumptuous  sins,  idolatries  especially, 
render  even  Israelites  odious  to  God's  holiness,  and 
obnoxious  to  his  justice.  2.  He  deserted  his  taber- 
nacle among  them,  and  removed  the  defence  which 
was  upon  that  glory,  v.  60.  God  never  leaves  us 
till  we  leave  him,  never  withdraws  till  we  have 
driven  him  from  us.  His  name  is  Jealous,  and  he 
is  a  jealous  God;  and  therefore  no  marvel  if  a  peo- 
ple whom  he  had  betrothed  to  himself  be  loathed 
and  rejected,  and  he  refuse  to  cohabit  with  them 
any  longer,  when  they  have  embraced  the  bosom 
of  a  stranger.  The  tabernacle  at  Shiloh  was  the 
tent  God  had  placed  among  men,  in  which  God 
would  in  very  deed  dwell  with  men  upon  the  earth; 
but  when  his  people  treacherously  forsook  it,  he 
justly  forsook  it,  and  then  all  its  glory  departed. 
Israel  has  small  joy  of  the  tabernacle  without  the 
presence  of  God  in  it.  3.  He  gave  up  all  into  the 
hands  of  the  enemy.  Those  whom  God  forsakes 
become  an  easy  prey  to  the  destroyer.  The  Philis- 
tines are  sworn  enemies  to  the  Israel  of  God,  and 
no  less  so  to  the  God  of  Israel,  and  yet  God  will 
make  use  of  them  to  be  a  scourge  to  his  people. 
(1.)  God  permits  them  to  take  the  ark  prisoner, 
and  carry  it  off  as  a  trophy  of  their  victory,  to  show 
that  he  had  not  only  forsaken  the  tabernacle,  but 
even  the  ark  itself,  which  shall  now  be  no  longer  a 
token  of  his  presence;  {y.  61.)  He  delivered  hit, 
strength  into  captivity,  as  if  it  had  been  weakened 
and  overcome,  and  his  glory  fell  under  the  disgrace 
of  being  abandoned  into  the  enemj's  hand.  We 
have  the  story,  1  Sam.  iv.  11.  "When  the  ark  is 
become  as  a  stranger  among  Israelites,  no  marvel  if 
it  soon  be  made  a  prisoner  among  Philistines.  (2.) 
He  suffers  the  armies  of  Israel  to  be  routed  by  the 
Philistines;  {y.  62,  63.)  He  gave  his  people  over 
unto  the  sivord,  to  the  sword  of  his  own  justice, 
and  of  the  enemy's  rage,  for  he  7^05  wroth  with  his 
inheritance;  and  that  wrath  of  his  was  the  fire 
which  consumed  their  young  men  in  the  prime  of 
their  time,  by  the  sword  or  sickness,  and  made  such 
a  devastation  of  them,  that  their  maidens  were  not 
praised,  were  not  given  in  marriage,  which  is  ho- 
nourable in  all;  because  there  were  no  young  men 
for  them  to  be  given  to,  and  because  the  distresses 
and  calamities  of  Israel  were  so  many  and  great, 
that  the  joys  of  marriage-solemnities  were  judged 
unseasonable;  and  it  was  said.  Blessed  is  the  womb 
that  beareth  not.  General  destructions  produce  a 
scarcity  of  men;  (Isa.  xiii.  12.)  /  will  make  a  man 
more  precious  than  fine  gold,  so  that  seveii  women 
shall  take  hold  of  one  man,  Isa.  iv.  1. — iii.  25.  Yet 
this  was  not  the  worst,  (3.)  Even  their  priests,  who 
attended  the  ark,  fell  by  the  sword,  Hophni  and 
Phinehas;  justly  they  fell,  for  thev  made  themselves 
vile,  and  were  sinners  before  the  Lord  exceedingly; 
and  their  priesthood  was  so  far  from  being  their 
protection,  that  it  aggravated  their  sin,  and  hastened 
their  fall;  justly  did  they  fall  by  the  sword,  because 
they  exposed  themselves  in  the  field  of  battle,  with- 
out call  or  warrant;  we  throw  ourselves  but  of  God's 
protection,  when  we  go  out  of  our  place,  and  out  of 


436 


PSALMS,  LXXVIIL 


!  lie  way  of  our  duty.  When  the  priests  fell,  their 
w  dows  made  no  lamentation,  v.  64.  All  the  cere- 
laonies  of  mourning  were  lost  and  buried  in  substan- 
tial grief;  the  widow  of  Phinehas,  instead  of  lament- 
ing her  husband's  death,  died  herself,  when  she  had 
called  her  son  Ichabod,  1  Sam.  iv.  19,  &c. 

V.  God's  return,  in  mercy,  to  them,  and  his  gi-a- 
cious  appearances  for  them  after  this.  We  read  not 
of  their  repentance  and  retui-n  to  God,  but  God  was 
grieved  for  the  miseries  of  Israel,  (Judg.  x.  16.)  and 
'concerned  for  his  own  honour,  fearing  the  wrath 
of  the  enemy,  lest  they  should  behave  themselves 
strangely,  Dcut.  xxxii.  27.  And  therefore  then  the 
Lord  awaked  as  one  out  of  sleep,  (v.  65.)  and  like  a 
mighty  man  that  shouteth  by  reason  of  wine;  not 
only  like  one  th;it  is  raised  out  of  sleep,  and  recovers 
himself  from  the  slumber  which,  by  drinking,  he 
was  ovei-come  with,  who  then  regards  that  which 
before  he  seemed  wholly  to  neglect,  but  like  one 
that  is  refreshed  with  sleep,  and  whose  heart  is 
made  glad  by  the  sober  and  moderate  use  of  wine, 
and  is  therefore  the  more  lively  and  vigorous,  and 
fit  for  business.  When  God  had  delivered  the  ark 
of  his  strength  into  captivity,  as  one  jealous  of  his 
honour,  he  soon  put  forth  the  arm  of  his  strength 
to  rescue  it;  stirred  up  his  strength  to  do  great 
things  for  his  people. 

1.  He  plagued  the  Philistines  who  held  the  ark  in 
•  captivity,  v.  66.     He  smote  them  with  emerods  in 

the  hinder  parts,  wounded  them  behind,  as  if  they 
were  fleeing  from  him,  even  then  when  they  thought 
themselves  more  thun  conquerors.  He  put  them 
to  reproach,  and  they  themselves  helped  to  make 
it  a  perpetual  reproach,  by  the  golden  images  of 
their  emerods,  which  they  returned  with  the  ark 
for  a  trespass-offering,  (1  Sam.  vi.  5.)  to  remain  in 
fier/ietuam  rei  memoriam—as  a  perpetual  memo- 
rial. Note,  Sooner  or  later,  God  will  glorify  him- 
self by  putting  disgrace  upon  his  enemies,  then  when 
they  are  most  elevated  with  their  successes. 

2.  He  provided  a  new  settlement  for  his  ark,  after 
it  had  .been  some  months  in  captivity,  and  seme 
years  in  obscurity.  He  did  indeed  refuse  the  taber- 
nacle of  Joseph,  he  never  sent  it  back  to  Shiloh,  in 
the  tribe  of  Ephraim,  v.  67.  The  ruins  of  that 
place  were  standing  monuments  of  divine  justice. 
Go,  see  what  J  did  to  Shiloh,  Jer.  vii.  12.  But  he 
did  not  wholly  take  away  the  glory  from  Israel;  the 
moving  of  the  ark  is  not  the  removing  of  it;  Shiloh 
has  lok  it,  but  Israel  has  not;  God  will  have  a 
church  in  the  world,  and  a  kingdom  among  men, 
though  this  or  that  place  may  have  its  candlestick 
removed;  nay,  the  rejection  of  Shiloh  is  the  election 
of  Zion,  as,  long  after,  the  fall  of  the  Jews  was  the 
riches  of  the  Gentiles,  Rom.  xi.  12.  When  God 
chose  not  the  tribe  of  Ephraim,  of  which  tribe  Joshua 
was,  he  chose  the  tribe  of  Judah,  {v.  68.)  because 
of  that  tribe  Jesus  was  to  be,  who  is  greater  than 
Joshua.  Kirjath-jearim,  the  place  to  which  the  ark 
was  brought  after  its  rescue  out  of  the  hands  of  the 
Philistines,  was  in  the  tribe  of  Judah;  there  it  took 
possession  of  that  tribe;  but  thence  it  was  removed 
to  Zion,  that  mount  Zion  which  he  loved,  {v.  68.) 
which  was  beautiful  for  situation,  the  joy  of  the 
whole  earth;  thei-e  it  was,  that  he  built  his  sanctua- 
ry like  high  palaces,  and  like  the  earth.  David  in- 
deed erected  only  a  tent  for  the  ark,  but  a  temple 
was  then  designed  and  prepared  for,  and  finished  by 
his  son;  and 'that  was,  (1.)  A  very  stately  place. 
It  was  built  like  the  palaces  of  princes,  and  the 
great  men  of  the  earth,  nay,  it  excelled  tliem  all  in 
splendour  and  magnificence;  Solomon  built  it, 'and 
yet  here  it  is  said,  God  built  it,  for  his  father  had 
taught  him,  perhaps  with  reference  to  this  under- 
taking, that  except  the  Lord  build  the  house,  they 
labour  in  vain  that  build  it,  cxxvii.  1.  which  is  a 
psalm  for  Solomon.     (2.)  A  very  stable  place,  like 


the  earth;  though  not  to  continue  as  long  as  ^he 
earth,  yet,  while  it  was  to  continue,  it  was  as  finn 
as  the  earth,  which  God  upholds  by  the  word  of  his 
power,  and  it  was  not  finally  destroyed  till  the  gos- 
pel-temple was  erected,  which  is  to  continue  a* 
long  as  the  sun  and  moon  endure,  (Ixxxix.  36,  37.  "• 
and  against  which  the  gates  of  hell  shall  not  prt 
vail. 

3.  He  set  a  good  government  over  them;  a  mo 
narchy,  and  a  monarch  after  his  own  heart,  ^e 
chose  David  his  servant  out  of  all  the  thousands  ot 
Israel,  and  put  the  sceptre  into  his  hand,  out  ot 
whose  loins  Christ  was  to  come,  and  who  was  ti. 
be  a  type  of  him,  v.  70.  Concerning  David,  observe 
here/ 

(1.)  The  meanness  of  his  beginning.  His  extrac- 
tion indeed  was  great,  for  he  descended  from  the 
prince  of  the  tribe  of  Judah,  but  his  education  was 
poor:  he  was  bred,  not  a  scholar,  not  a  soldier,  but 
a  shepherd,  he  was  taken  from  the  sheep-folds,  as 
Moses  was,  for  God  delights  to  put  honour  upon  the 
humble  and  diligent,  to  raise  the  poor  out  of  the 
dust,  and  to  set  tliem  among  princes;  and  some 
times  finds  those  most  fit  for  public  action  that  have 
spent  the  beginning  of  their  tin\e  in  solitude  and 
contemplation.  The  Son  of  David  was  upbraided 
with  the  obscurity  of  his  original.  Is  not  this  the 
carpenter?  David  was  taken,  he  does  not  say,  froin 
leading  the  rams,  hut  from  following  the  ewes,  es- 
pecially those  great  with  young,  which  intimated, 
that,  of  all  the  good  properties  of  a  shepherd,  he 
was  most  remarkable  for  his  tenderness  and  com- 
passion to  those  of  his  flock  that  most  needed  it;  this 
temper  ^  of  mind  fitted  him  for  government,  and 
made  him  a  type  of  Christ,  who,  when  he  feeds  his 
flock  like  a  shepherd,  does  with  a  particular  care 
gently  lead  those  that  are  with  young,  Isa.  xl.  11. 

(2.)  The  greatness  of  his  advancement.  God 
preferred  him  to  feed  Jacob  his  people,  v.  71.  It 
was  a  great  honour  that  God  put  upon  him,  in  ad- 
vancing him  to  be  a  king,  especially  to  be  kmg  over 
Jacob  and  Israel,  God's  peculiar  people,  near  and 
dear  to  him;  but  withal  it  was  a  great  trust  reposed 
in  him,  when  he  was  charged  with  the  government 
of  those  that  were  God's  own  inheritance.  God 
advanced  him  to  the  throne,  that  lie  might  feed 
them,  not  that  he  might  feed  himself;  that  he  might 
do  good,  not  that  he  might  make  his  family  great. 
It  is  the  charge  given  to  all  the  under-shepherds, 
both  magistrates  and  ministers,  that  they  feed  the 
flock  of  God. 

(3.)  The  happiness  of  his  management.  David, 
having  so  great  a  trust  put  into  his  hands,  obtained 
mercy  of  the  Lord,  to  be  found  both  skilful  and 
faithful  in  the  discharge  of  it;  {v.  72.)  So  he  fed 
them,  he  iiiled  them  and  taught  them,  guided  and 
protected  them,  [1.]  Veij  honestly;  he  did  it  ac- 
cording  to  the  ijitegiity  of  his  heart,  aiming  at  no- 
thing but  the  glor)^  of  God,  and  the  good  of  the  people 
committed  to  his  charge;  the  principles  of  his  reli- 
gion were  the  maxims  of  his  government,  which  he 
administered,  not  with  carnal  polic)',  but  with  godly 
sincerity,  by  the  grace  of  God.  In  eveiT  thing  he 
did,  he  meant  well,  and  had  no  by-end  in  view. 
[2.]  Very  discreetly;  he  did  it  by  the  skilfulnesa  of 
his  hands;  he  was  not  onl)'  veiy  sincere  in  what  he 
designed,  but  very  piiident  in  what  he  did,  and 
chose  out  the  most  proper  means  in  pursuit  of  his  end, 
for  his  God  did  instnict  him  to  discretion.  Happy 
the  people  that  are  under  such  a  government! 
With  good  reason  does  the  psalmist  make  this  the 
finishing,  crowning,  instance  of  God's  favour  to  Is- 
rael; for  David  was  a  type  cf  Christ,  the  great  and 
good  Shepherd,  wlio  was  humbled  first,  and  then 
exalted,  and  of  whom  it  was  foretold,  that  he  sliould 
be  filled  with  the  spirit  of  wisdom  and  understand 
ing,  and  should  judge  and  re/irove  with  eguity. 


PSALMS,  LXXIX. 


4?7 


Isa.  xi.  3,  4.  On  the  integrity  of  his  heart  and  the 
skilfulness  of  his  hands  all  his  subjects  may  entirely 
rely,  and  of  the  increase  of  his  government  and  peo- 
ple there  shall  be  no  end. 

PSALM  LXXIX. 

This  psalm,  if  penned  with  any  particular  event  in  view, 
is  with  most  probability  made  to  refer  to  the  destruction 
of  Jerusalem  and  the  temple,  and  the  woeful  havoc  made 
of  the  Jewish  nation  by  the  Chaldeans  under  Nebuchad- 
nezzar. It  is  set  to  the  same  tune,  as  I  may  say,  with 
the  Lamentations  of  Jeremiah,  and  that  weeping  pro- 
phet borrows  two  verses  out  of  it,  (v.  6,  7.)  and  makes 
use  of  them  in  his  prayer,  Jer.  x.  25.  Some  think  it  was 
penned  long  before,  by  the  spirit  of  prophecy,  prepared 
for  the  use  of  the  church  iti  that  cloudy  and  dark  day. 
Others  think  that  it  was  penned  then  by  the  spirit  of 
prayer,  either  by  a  prophet  named  Jisaph,  or  some  other 
prophet,  for  the  sons  of  Asaph.  Whatever  the  particu- 
lar occasion  was,  we  have  here,  I.  A  representation  of  tlie 
very  deplorable  condition  that  the  people  of  God  were  in 
at  this  time,  v.  1.  .5.  II.  A  petition  to  God  for  succour 
and  relief;  that  their  enemies  might  be  reckoned  with, 
(v.  6,  7,  10,  12.)  that  their  sins  miijht  be  pardoned,  (v. 
8,  9.)  and  that  they  might  be  delivered,  v.  11.  III.  A 
plea  taken  from  the  readiness  of  his  people  to  praise 

'  him,  v.  13.  In  times  of  the  church's  peace  and  prospe- 
rity, this  psalm  may,  in  the  singing  of  it,  give  us  occa- 
sion to  bless  God  that  we  are  not  thus  trampled  on  and 
insulted.  But  it  is  especially  seasonable  in  a  day  of 
treading  down  and  perplexity,  for  the  exciting  of  our  de- 
sires toward  God,  and  the  encouragement  of  our  faith 
in  him,  as  the  church's  Patron. 

A  psalm  of  Asaph. 

GOD,  the  heathen  are  come  into 
thine  inheritance ;  thy  holy  temple 
have  they  defiled;  they  have  laid  Jerusalem 
on  heaps.  2.  The  dead  bodies  of  thy  ser- 
vants have  they  given  to  he  meat  unto  the 
fowls  of  the  heaven,  the  flesh  of  thy  saints 
unto  the  beasts  of  the  earth.  3.  Their  blood 
have  they  shed  like  water  round  about  Je- 
rusalem; and  there  was  none  to  bury  them. 
4.  We  are  become  a  reproach  to  our  neigh- 
bours, a  scorn  and  derision  to  them  that  are 
round  about  us.  5.  How  long,  Lord  ?  wilt 
thou  be  angry  for  ever?  shall  thy  jealousy 
burn  like  fire  ? 

We  have  here  a  sad  complaint  exliibited  in  the 
court  of  heaven.  The  world  is  full  of  complaints, 
and  so  is  the  church  too,  for  it  suffers,  not  only  with 
it,  but  from  it,  as  a  lily  among  thorns.  God  is 
complamed  to;  whither  should  children  go  with 
their  grievances,  but  to  their  father,  to  sucli  a  father 
as  is  able  and  willing  to  help?  The  heathen  are 
complained  of,  who,  being  themselves  aliens  from 
the  commonwealth  of  Israel,  were  sworn  enemies 
to  it.  Though  they  knew  not  God,  nor  owned  him, 
yet  God  having  them  in  a  chain,  the  church  very 
fitly  appeals  to  him  against  them,  for  he  is  King  of 
nations,  to  overrule  them,  to  judge  among  the  hea- 
then, and  the  King  of  saints,  to  favour  and  protect 
them. 

I.  They  complain  here  of  the  anger  of  their  ene- 
mies, and  the  outrageous  fury  of  the  oppressor,  ex- 
eited, 

1.  Against  places,  v.  1.  They  did  all  the  mis- 
chief they  covdd,  (1.)  To  the  holy  land;  they  in- 
vaded that,  and  made  inroads  into  it;  "  The  heathen 
are  come  into  thine  inheritance,  to  plunder  that,  and 
lay  it  waste. "  Canaan  was  dearer  to  the  pious  Is- 
raelites, as  it  was  God's  inheritance,  than  as  it  was 
their  o\vn;  as  it  was  the  land  in  which  God  was 
known,  and  his  name  was  great,  than  as  it  was  the 
land  in  which  they  were  bred  and  born,  and  which 


they  and  their  ancestors  had  been  long  in  possession 
of.  Note,  Injuries  done  to  religion  should  grieve  us 
more  tlian  even  those  done  to  common  right,  nay, 
to  our  own  right.  We  should  better  bear  to  see  cur 
own  inheritance  wasted  than  God's  inheritance. 
This  psalmist  had  mentioned  it  in  the  foregoing 
psalm,  as  an  instance  of  God's  great  favour  to  Is- 
rael, that  he  had  cast  out  the  heathen  before  them, 
Ixxviii.  55.  But  see  what  a  change  sin  made;  now 
tlie  heathen  are  suffered  to  pour  in  upon  them.  (2. ) 
To  the  holy  city;  They  have  laid  Jerusalem  on 
heaps,  heaps  of  rubbish,  such  heaps  as  are  raised 
over  graves,  so  some.  The  inhabitants  were  buried 
in  tlie  ruins  of  their  own  houses,  and  their  dwelling- 
places  became  their  sepulchres,  their  long  liomes. 
(3.)  To  the  holy  house;  that  sanctuary  which  God 
h?d  built  like  high  palaces,  and  which  was  thought 
to  be  established  as  the  earth,  was  now  laid  level 
witli  the  ground;  Thy  holy  temple  have  they  defiled, 
by  entering  into  it,  and  laying  it  waste.  God's  own 
people  had  defiled  it  by  their  sins,  and  therefore  God 
suffered  their  enemies  to  defile  it  by  their  insolence. 

2.  Against  persons,  against  the  bodies  of  Gcd's 
people;  further  their  malice  cc^uld  net  reach.  (1.) 
They  were  prodigal  of  their  blood,  and  killed  them 
without  mercy;  their  eye  did  not  spare,  nor  did 
they  give  any  quarter;  {y.  3.)  Their  blood  have 
they  shed  like  water,  wherever  they  met  with  them, 
round  about  Jerusalem,  in  all  the  avenues  to  the 
city;  whoever  went  out,  or  came  in,  was  waited  for 
of  the  sword.  Abundance  of  human  blood  was  shed, 
so  that  the  channels  of  water  ran  with  blood.  And 
they  shed  it  with  no  more  reluctancy  or  regret  than 
if  they  had  spilt  so  much  water,  little  thinking  that 
every  drop  or  it  will  be  reckoned  for  in  the  day  when 
God  shall  make  inquisition  for  blood.  (2.)'  They 
were  abusive  to  their  dead  bodies;  when  they  had 
killed  them,  they  would  let  none  bury  them.  Nay, 
those  that  were  buried,  even  the  dead  bodies  of 
God's  servants,  the  flesh  of  his  saints,  wliose  names 
and  memories  they  had  a  particular  spite  at,  they 
digged  up  again,  and  gave  them  to  be  meat  to  the 
fowls  of  the  heaven,  a?2d  to  the  beasts  of  the  earth; 
or,  at  least,  they  left  those  so  exposed,  whom  they 
slew,  they  hung  them  in  chains,  which  was  in  a 
particular  manner  grievous  to  the  Jews  to  see,  be- 
cause God  had  given  them  an  express  law  against 
this,  as  a  barbarous  thing,  Deut.  xxi.  23.  This  in- 
human usage  of  Christ's  witnesses  is  foretold;  (Rev. 
xi.  9. )  and  thus  even  the  de'ad  bodies  were  witnesses 
against  their  persecutors.  This  is  mentioned,  (says 
Austin,  De  Civitate  Dei,  lib.  1.  cap.  12.)  not  as  an 
instance  of  the  misery  of  the  persecuted,  (for  the 
bodies  of  the  saints  shall  rise  in  glorv,  however  they 
became  meat  to  the  birds  and  the  fowls,)  but  of  the 
malice  of  the  persecutors. 

3.  Against  their  names;  {v,  4.)  "  We  that  sur- 
vive are  become  a  reproach  to  our  neighbours,  they 
all  study  to  abuse  us,  and  load  us  with  contempt, 
and  represent  us  as  ridiculous,  or  odious,  or  both; 
upbraiding  us  with  our  sins  and  with  our  sufferings, 
or  giving  the  lie  to  our  relation  to  God,  and  expec- 
tations from  him;  so  that  we  are  become  a  scorn 
and  derision  to  them  that  are  round  about  us."  If 
God's  professing  people  degenerate  from  what  them- 
selves and  their  fathers  were,  they  must  expect  to 
be  told  of  it;  and  it  is  well  if  a  just  reproach  will 
help  to  bring  us  to  a  true  repentance.  But  it  has 
been  the  lot  of  the  gospel-Israel  to  be  made  unjustly 
a  reproach  and  derision;  the  apostles  themselves 
were  counted  as  the  offscouring  of  all  things. 

II.  They  wonder  more  at  God's  anger,  v.  5. 
This  they  discern  in  the  anger  of  their  neighbours, 
and  this  they  complain  most  of;  How  long.  Lord, 
wilt  thou  be  angry.?  Shall  it  be_/br  ex<er?  This  inti- 
mates, that  they  desired  no  more"than  that  God  would 
be  reconciled  to  them,  that  his  anger  might  be  turn- 


138 


PSALMS,  LXXIX. 


cd  away,  ind  then  tue  remainder  of  men's  wrath 
would  be  restrained.  Note,  Those  who  desire  God's 
favour  as  better  than  life,  cannot  but  dread  and  de- 
precate his  wrath  as  worse  than  death. 

6.  Pour  out  thy  wrath  upon  the  lieathen 
that  have  not  known  thee,  and  upon  the 
kingdoms  that  have  not  called  upon  thy 
name:  7.  For  they  have  devoured  Jacob, 
and  laid  waste  his  dwelling-place.  8.  O 
remember  not  against  us  former  iniquities : 
let  thy  tender  mercies  speedily  prevent  us ; 
for  we  are  brought  very  low.  9.  Help  us, 
O  God  of  our  salvation,  for  the  glory  of  thy 
name ;  and  deliveV  us,  and  purge  away  our 
sins,  for  th)  name's  sake.  1 0.  Wherefore 
should  the  heathen  say.  Where  is  their  God? 
let  him  bn  known  among  the  heathen  in  our 
sight,  bi/  the  revenging  of  the  blood  of  thy 
servants  which  is  shed.  1 1 .  Let  the  sighing 
of  the  prisoner  come  before  thee ;  according 
to  the  greatness  of  thy  power  preserve  thou 
tiiose  that  are  appointed  to  die :  1 2.  And 
render  unto  our  neighbours  seven-fold  into 
their  bosom  their  reproach,  wherewith  they 
have  reproached  thee,  O  Lord.  13.  So  we 
thy  people,  and  sheep  of  thy  pasture,  will 
give  thee  thanks  for  ever;  we  will  show 
forth  thy  praise  to  all  generations. 

The  petitions  here  put  up  to  God,  are  very  suita- 
ble to  the  present  distresses  of  the  church,  and  they 
hive  pleas  to  enforce  them,  interwoven  with  them, 
taken  mostly  from  God's  honour. 

1.  They  pray  that  God  would  so  turn  away  his  an- 
ger from  them,  as  to  turn  it  upon  those  that  persecu- 
ted and  abused  them;  {v.  6.)  "  Four  out  thy  wrath, 
the  full  vials  of  it,  ufion  the  heathen;  let  them  wring 
out  the  dregs  of  it,  and  drink  them."  This  pr;wer 
is,  in  effect,  a  prophecy,  in  which  the  ivrath  of  God 
is  revealed  from  heaven  against  all  ungodliness  and 
mirighteousness  of  men.  Observe  here,  (1.)  The 
character  of  those  he  prays  against;  they  are  such 
as  have  not  known  God,. nor  called  upon  his  name. 
The  reason  why  men  do  not  call  upon  God,  is,  be- 
cause they  do  not  know  him,  how  able  and  willing 
he  is  to  help  them.  They  that  persist  in  ignorance 
of  God,  and  neglect  of  prayer,  are  the  ungodly, 
who  live  without  God  in  the  world.  There  are  king- 
doms that  know  not  God,  and  obey  not  the  gospel, 
but  neither  their  multitude,  nor  their  force  united, 
will  secure  them  from  his  just  judgments.  (2. )  Their 
crime;  they  have  devoured  Jacob,  v.  7.  That  is 
crime  enough,  in  the  account  of  Him,  who  reckons 
that  those  who  touch  his  people,  touch  the  apple  of 
his  eye.  They  have  not  only  disturbed,  but  devour- 
ed, Jacob;  not  onlv  encroached  upon  his  dwelling- 
place,  the  land  of  Canaan,  but  have  laid  it  waste  by 
plundering  and  depopulating  it.  (3. )  Their  condem- 
nation. "Pour  out  thy  wrath  upon  them;  do  not 
only  restrain  them  from  doing  further  mischief,  but 
reckon  with  them  for  the  mischief  they  have  done." 
2.  They  pray  for  the  pardon  of  sin,  which  they 
own  to  be  the  procuring  cause  of  all  their  calamities. 
How  unrighteous  soever  men  were,  God  was  righ- 
teous in  permitting  them  to  do  what  they  did.  They 
pray, 

(1.)  That  God  would  not  remember  against  them 
their  former  iniquities;  {v.  8.)  either  their  own  for- 
mer iniquities,  that  now,  whin  they  were  old,  they 
might  not  be  made  to  possess  the  iniquities  of  their 


youth;  or  the  former  iniquities  of  their  people,  the 
sins  of  their  ancestors.  In  the  captivity  of  Babylon, 
former  iniquities  were  brought  to  account;  but  God 
promises  not  again  to  do  so;  (Jer.  xxxi.  29,  30.)  and 
so  they  pray,  "Remember  not  against  us  our  first 
sins;"  which  some  make  to  look  as  far  back  as  the 
golden  calf,  because  God  said,  In  the  day  when  I 
visit,  I  will  visit  for  this  sin  of  theirs  u/ion  them, 
Exod.  xxxii.  34.  If  the  children  by  repentance  and 
reformation  cut  off  the  entail  of  the  parents'  sin, 
they  may  in  faith  pray  that  God  will  not  remember 
them,  against  them.  When  God  pardons  sin,  he 
blots  it  out,  and  remembers  it  no  more. 

(2. )  That  he  would  purge  away  the  sins  they  had 
been  lately  guilty  of,  by  the  guilt  of  which  their 
minds  and  consciences  had  been  defiled;  Deliver 
us,  and  purge  away  our  sins,  v.  9.  Then  deliver- 
ances from  trouble  are  granted  in  love,  and  are  mer- 
cies indeed,  when  they  are  grounded  upon  the  par- 
don of  sin,  and  flow  from  that;  we  should  therefore 
be  more  earnest  with  God  in  prayer  for  the  removal 
of  our  sins,  tlian  for  the  removal  of  our  afflictions, 
and  the  pardon  of  them  is  the  foundation  and  sweet- 
ness of  our  deliverances. 

3.  They  pray  that  God  would  work  deliverance 
and  salvation  tor  them,  and  bring  their  troubles  to 
a  good  end,  and  that  speedily;  Let  thy  tender  mer- 
cies speedily  prevent  us,  v.  8.  They  had  no  hopes  but 
trom  God's  mercies,  his  tender  mercies;  their  case 
was  so  deplorable,  that  they  looked  upon  themselves 
as  the  proper  objects  of  divine  compassion,  and  so  near 
to  desperate,  that,  unless  divine  mercy  did  speedily 
uiterpose  to  prevent  their  ruin,  they  were  undone. 
This  whets  their  importunity,  "Lord,  help  us; 
Lord,  deliver  us;  help  us  under  our  troubles,  that 
we  bear  them  well;  help  us  out  of  our  troubles,  that 
the  spirit  may  not  fail.  Deliver  us  from  sin,  from 
sinking. "  Three  things  they  plead,  (1. )  The  great 
distress  they  were  reduced  to;  "  We  are  brought 
very  low,  and,  being  low,  shall  be  lost,  if  thou  help 
us  not."  The  lower  we  are  brought,  the  more  need 
we  have  of  help  from  heaven,  and  the  more  wiU 
divine  power  be  magnified  in  raising  us  up.  (2.) 
Their  dependence  upon  him;  "  Thou  art  the  God 
of  our  salvation,  who  alone  canst  help;  salvation 
belongs  to  the  Lord,  from  whom  we  expect  help, 
for  in  the  Lord  alone  is  the  salvation  of  his  people." 
They  who  make  God  the  God  of  their  salvation, 
shall  find  him  so.  (3.)  The  interest  of  his  own  ho- 
nour in  their  case;  they  plead  no  merit  cf  theirs, 
they  pretend  to  none,  but,  "  Help  us  for  the  glory 
ofthynarne;  pardon  us  for  thy  name's  sake. "  The 
best  encouragements  in  prayer  are  those  that  are 
taken  from  God  only,  and  those  things  whereby  he 
has  made  himself  known.  Two  things  are  insinua 
ted  in  this  plea.  [1.]  That  God's  name  and  honour 
would  be  greatly  injured,  if  he  did  not  deliver  them ; 
for  those  that  derided  them,  blasphemed  God,  as  if 
he  were  weak  and  could  not  help  them,  or  with- 
drawn and  would  not;  therefore  they  plead;  {y.  10.) 
"  Wherefore  should  the  heathen  say;  Where  is  their 
God}-'  He  has  forsaken  them,  and  forgotten  them ;  and 
this  they  get  by  worshipping  a  God  whom  they  cannot 
see."  JVil  preeter  nuhes,  et  cceli  7iumen  adorant. 
Juv. — They  adore  no  other  Divinity  than  the  clouds 
and  the  sky.  That  which  was  their  praise,  (That 
they  served  a  God  that  is  every  where,)  was  now 
turned  to  their  reproach  and  his  too,  as  if  they  served 
a  God  that  is  no  where.  "  Lord,"  say  they,  "Make 
it  to  appear  that  thou  art,  by  making  it  to  appear  that 
thou  art  with  us  and  for  us;  that  when  we  are  asked, 
JVhere  is  your  God?  we  may  be  able  to  say.  He  is 
nigh  unto  "us  in  all  that  which  we  call  upon  him  for; 
and  yc.u  see  he  is  so  by  what  he  doeth  for  us. "  [2.] 
That  God's  name  and  honour  would  be  greatly  ad- 
\anced,  if  he  did  deliver  them;  his  mercy  would  be 
glorified  in  dcli\crins  thtm  that  were  so  miserable 


PSALMS,  LXXX. 


4-M 


ftnd  helpless.  By  making  bare  his  evei'lasting  arm 
on  their  behalf,  he  would  make  unto  himstlf  an 
everlasting  name;  and  their  deliverance  would  be  a 
♦.ype  and  figure  of  the  great  salvation,  which,  in  the 
fulness  of  time,  Messiah  the  Prince  would  work  out, 
to  the  glory  of  God's  name. 

4.  They  pray  that  God  would  avenge  them  on 
their  adversaries,  (1.)  For  their  cruelty  and  bar- 
barity; (t7.  10.)  "Let  the  avenging  of  our  blood" 
'according  to  the  ancient  law,  Gen.  ix.  6.)  "be 
known  among  the  heathen;  let  them  be  made  sensi- 
ble that  what  judgments  are  brought  upon  them  are 
punishments  of  the  wrong  they  have  done  to  us;  let 
this  be  in  our  sight,  and  by  this  means  let  God  be 
known  among  the  heathen,  as  the  God  to  ivhom  ven- 

feance  belongs,  (xciv.  1.)  and  the  God  that  espouses 
is  people's  cause. "  Tfiose  that  have  intoxicated 
themselves  with  the  blood  of  the  saints,  shall  have 
blood  given  them  to  drink,  for  they  are  worthy.  (2. ) 
For  their  insolence  and  scorn;  (x*.  12.)  "■Render 
to  them  their  refiroach.  The  indignities  which  by 
word  and  deed  they  have  done  to  the  people  of  God, 
himself,  and  his  name,  let  them  be  repaid  to  them 
with  interest. "  The  reproach  wherewith  men  have 
reproached  us  only,  we  must  leave  it  to  God,  whether 
he  will  render  it  to  them  or  no,  and  must  pray  that 
he  would  forgive  them;  but  the  reproach  wherewith 
they  have  blasphemed  God  himself,  we  may  in  faith 
pray  that  God  would  render  it  seven-fold  into  their  bo- 
soms, so  as  to  strike  at  their  hearts,  to  humble  them, 
and  bring  them  to  repentance.  This  prayer  is  a  pro- 
phecy of  the  same  import  with  that  of  Enoclf,  That 
God  will  convince  sinners  of  all  their  hard  speeches 
which  they  have  spoken  against  him,  ( Jude  xv. )  and 
will  return  them  into  their  own  bosoms  by  everlasting 
terrors  at  the  remembrance  of  them. 

5.  They  pray  that  God  would  find  out  a  way  for 
the  rescue  of  his  poor  prisoners,  especially  the  con- 
demned prisoners,  v.  11.  The  case  of  their  brethren, 
who  were  fallen  into  the  hands  of  the  enemy,  was 
very  sad;  they  were  kept  close  prisoners,  and  be- 
cause they  durst  not  be  heard  to  bemoan  themselves, 
they  vented  their  griefs  in  deep  and  silent  sighs.  All 
their  breathing  was  sighing,  and  so  was  their  pray- 
ing. They  were  appointed  to  die,  as  sheep  for  the 
slaughter,  and  had  received  the  sentence  of  death 
within  themselves.  This  deplorable  case  the  psalm- 
ist recommends,  (1.)  To  the  divine  pity;  "Let  their 
sighs  come  up.  before  thee,  and  be  thou  pleased  to 
take  cognizance  of  their  moans."  (2.)  To  the  di- 
vine power;  "According  to  the  greatness  of  thy 
arm,  which  no  creature  can  contest  with,  preserve 
thou  those  that  are  appointed  to  die,  from  the  death 
to  which  they  are  appointed."  Man's  extremity  is 
God's  opportunity  to  appear  for  his  people.  See 
2  Cor.  i.  8--10. 

Lastly,  They  promise  the  returns  of  praise  for 
the  answers  of  prayer;  {v.  13. )  So  we  will  give  thee 
thanks  for  ever.  Observe,  (1.)  How  they  please 
themselves  with  their  relation  to  God;  "Though 
we  are  oppressed  and  brought  low,  yet  we  are  the 
sheep  of  thy  pasture,  not  disowned  and  cast  off  by 
thee  for  all  this;  We  are  thine,  save  us. "  (2. )  How 
thev  promise  themselves  an  opportunity  of  praising 
God  for  their  deliverance,  which  they  therefore  de- 
sired, and  would  bid  welcome,  because  it  would 
furnish  them  with  matter  for  thanksgiving,  and  put 
their  hearts  in  tune  for  that  excellent  work,  the 
work  of  heaven.  (3.)  How  they  oblige  themselves 
not  only  to  give  God  thanks  at  present,  but  to  show 
forth  his  praise  unto  all  generations,  that  is,  to  do 
all  they  could,  both  to  perpetuate  the  remembrance 
of  God's  favours  to  them,  and  to  engage  their  pos- 
terity to  keep  up  the  work  of  praise.  (4.)  How 
they  plead  this  with  God;  "Lord,  appear  for  us, 
against  our  enemies;  for,  if  they  get  the  better, 
they  will  blaspheme  thee;  (y.  12. )  but  if  we  be  de- 


livered, we  will  praise  thee.  Lord,  we  art  that 
people  of  ti'ine,  which  thou  hast  fo7-med  for  thysrf 
to  show  forth  thy  praise;  if  we  "be  cut  ( ff,  whence 
shall  that  rent,  that  tribute,  be  raised?"  Note, 
These  lives  that  are  entirely  devoted  to  God's  praise 
are  assuredly  taken  under  his  protection. 

PSALM  LXXX. 

This  psalm  is  much  to  the  same  purport  with  the  foregoing. 
Some  think  it  was  penned  upon  occasion  of  the  desola- 
tion and  captivity  of  the  ten  tribes,  as  the  foregoing 
psalm  of  the  tico.  But  many  were  the  distresses  of  the 
Israel  of  God,  many  perhaps  ■which  are  not  recorded  in 
the  sacred  history,  some  whereof  might  give  occasion 
for  the  drawing  up  this  psalm,  which  is  proper  to  be  sung 
in  the  day  of  Jacob's  trouble;  and  if,  in  singing  it,  we 
express  a  true  love  to  the  church,  and  a  hearty  concern 
for  its  interest,  with  a  firm  confidence  in  God's  power  to 
help  it  out  of  its  greatest  distresses,  we  make  melody 
with  our  hearts  to  the  Lord.  The  psalmist  here,  1.  Begs 
for  the  tokens  of  God's  presence  with  them,  and  favour 
to  them,  V.  1..3.  II.  He  complains  of  the  present  re- 
bukes they  were  under,  v.  4-  .7.  III.  He  illustrates  the 
present  desolations  of  the  church,  by  the  comparison  of 
a  vine  and  a  vineyard,  which  had  flourished,  but  was  now 
destroyed,  v.  8..  16.  IV.  He  concludes  with  prayer  to 
God  for  the  preparing  of  mercy  for  them,  and  the  pre- 
paring of  them  for  mercy,  v.  17.  .19.  This,  as  many 
psalms  before  and  after,  relates  to  the  public  interests  of 
God's  Israel,  which  ought  to  lie  nearer  to  our  hearts 
than  any  secular  interest  of  our  own. 

To  the  chief  musician  upon   Shoshannim-Eduth. 
A  psalm  of  Asaph. 

1.  #^  IVE  ear,  O  Shepherd  of  Israel,  thou 
VB^  that  leadest  Joseph  hke  a  flock; 
thou  that  dwellest  between  the  cherubims, 
shine  forth.  2.  Before  Ephraim,  and  Ben- 
jamin, and  Manasseh,  stir  up  thy  strengtli, 
and  come  and  save  us.  3.  Turn  us  again, 
O  God,  and  cause  thy  face  to  shine;  and 
we  shall  be  saved.  4.  O  Lord  God  of 
hosts,  how  long  wilt  thou  be  angiy  against 
the  prayer  of  thy  people?  5.  Thou  feedest 
them  with  the  bread  of  tears ;  and  givest 
them  tears  to  drink  in  great  measure.  6. 
Thou  makest  us  a  strife  unto  our  neighbours  < 
and  our  enemies  laugh  among  themselves. 
7.  Turn  us  again,  O  God  of  hosts,  and  cause 
thy  face  to  shine ;  and  we  shall  be  saved. 

The  psalmist  here,  in  the  name  of  the  church, 
applies  himself  to  God  by  prayer,  with  reference  to 
the  present  afflicted  state  of  Israel. 

1.  He  entreats  God's  favour  for  them;  {v.  1,  2.) 
that  is  all  in  all  to  the  sanctuary  when  it  is  desolate, 
and  is  to  be  sought  in  the  first  place.  Observe, 
(1.)  How  he  eyes  God  in  his  address,  as  the  Shep- 
herd of  Israel,  whom  he  had  called  the  sheep  of 
his  pasture,  (Ixxix.  13.)  under  whose  guidance  and 
care  Israel  was,  as  the  sheep  under  the  care  and 
conduct  of  the  shepherd.  Christ  is  the  great  and 
good  Shepherd,  to  whom  we  may  in  faith  ccmmit 
the  custody  of  his  sheep  that  were  given  to  him. 
He  leads  Joseph  like  a  flock,  to  the  best  pastures, 
and  out  of  the  way  of  danger;  if  Joseph  fellow  him 
not  as  obsequiously  as  the  sheep  do  the  shepherd,  it 
is  his  own  fault,  ^e  dwells  betnveen  the  cherubims, 
where  he  is  ready  to  receive  petitions,  and  to  give 
directions;  the  mercy-seat  was  between  the  cheru- 
bims; and  it  is  very  comfortable,  in  prayer,  to  lock 
up  to  God  as  sitting  en  a  throne  cf  grace,  and  that 
it  is  so  to  us,  is  owing  to  the  great  propitiation,  frr 
the  mercy-seat  was  the  propitiatory.  (2.)  Whrt 
he  expects  and  desires  from  God;  that  lie  would 
give  ear  to  the  cry  of  their  miseries,  and  of  their 


440 


PSALMS,  LXXX. 


prayers;  th:it  he  would  sliine  forth  both  iii  his  own 
elory,  and  in  favour  and  kindness  to  his  pcrple; 
tliat  he  would  show  himself,  and  smile  on  them; 
that  he  would  stir  up  his  strength,  that  he  would 
excite  it,  snd  exert  it:  it  had  seemed  to  slumber; 
"  Lord,  awaken  it:"  his  cause  met  with  great  oppo- 
sition, and  the  enemies  threatened  to  overpower  it; 
"  Lord,  put  forth  thy  strength  so  much  the  more, 
and  come  for  salvation  to  us;  be  to  thy  people  a 
powerful  Help,  and  a  present  Help;  Lord,  do  this 
before  Ephraim,  Benjamin,  and  Manasseh,"thatis, 
"  in  the  sight  of  all  the  tribes  of  Israel,  let  them 
see  it  to  their  satisfaction."  Perhaps  these  three 
tribes  are  named,  because  they  were  the  tribes 
which  formed  that  squadron  of  the  camp  of  Israel 
that,  in  their  march  through  the  wilderness,  fol- 
lowed next  after  the  tabernacle;  so  that  before 
them  the  ark  of  God's  strength  rose  to  scatter  their 
enemies. 

2.  He  complains  of  God's  displeasure  against 
them.  God  was  angry,  and  he  dreads  that  more 
than  any  thing,  v.  4.  (1.)  It  was  gi-eat  anger;  he 
apprehended  that  God  was  angry  against  the  prayer 
oi  his  people;  not  only  that  he  was  angry  notwith- 
standing their  prayers,  by  which  they  hoped  to  turn 
away  his  wrath  from  them ;  but  that  he  was  angry 
with  their  prayers,  though  they  were  his  own  peo- 
ple that  prayed.  That  God  should  be  angiy  at  the 
sins  of  his  people,  and  at  the  prayers  of  his  ene- 
mies, is  not  strange;  but  that  he  should  be  angry  at 
the  prayers  of  his  people,  is  strange  indeed.  He 
not  only,  delayed  to  answer  them,  (that  he  often 
does,  in  love,)  but  he  was  displeased  at  them.  If  he 
be  really  angry  at  the  prayers  of  his  people,  we 
may  be  sure  it  is  because  they  ask  amiss,  Jam.  iv.  3. 
They  pray,  but  they  do  not  wrestle  in  prayer,  their 
ends  are  not  right,  or  there  is  some  secret  sin  har- 
boured and  indulged  in  them;  they  do  not  lift  up 
pure  hands,  but  they  lift  up  hands  with  wrath  and 
doubting.  But  perhaps  it  is  only  in  their  own  ;ip- 
prchcnsion;  he  seems  angry  with  their  prayers, 
when  really  he  is  not;  for  thus  lie  will  try  tlieir  pa- 
tience and  perseverance  in  prayer;  as  Christ  tried 
the  woman  of  Canaan  when  he  said,  It  in  not  meet 
to  take  the  children's  bread  and  cast  it  to  doj^s. 
(2.)  It  was  anger  that  had  continued  a  great  wliile; 
"  How  long  ivilt  thou  be  aiigry?  We  have  still  con- 
tinued praying,  and  vet  are  still  under  thy  frowns." 

Now  the  tokens  of  God's  displeasure,  which  they 
had  been  long  under,  were  both  their  sorrow  and 
shame.  [1.]  Their  sorrow;  (r.  5.)  Thou  fecdest 
them  with  the  bread  of  tears,  they  eat  their  meat 
from  day  to  dav  in  tears,  this  is  the  vinegar  in 
which  they  d/fi/ied  their  morsel,  xlii.  3.  They  had 
tears  given  them  to  drink,  not  now  and  then  a  taste 
of  that  bitter  cup,  but  in  great  me;isure.  Note, 
There  arc  many  that  spend  their  time  in  sorrow, 
who  yet  shall  spend  their  eternity  in  joy.  [2.]  It 
was  their  shame,  x>.  6.  God,  by  frowning  u])on 
them,  made  them  a  strife  unto  their  neigliI)ours, 
each  strove  which  should  expose  them  most;  and 
such  a  chca])  and  easv  ]irey  were  thev  made  to 
them,  that  all  the  strife  was,  who  should  have  the 
stripping  and  plundering  of  them.  Their  enemies 
laughed  among  themselves  to  see  the  frights  they 
were  in,  the  straits  they  were  reduced  to,  and  the 
disappointments  they  met  with.  When  God  is  dis- 
pleased with  his  people,  we  must  expect  to  see 
them  in  tears,  and  their  enemies  in  trium])h. 

3.  He  prays  earnestly  for  converting  grace,  in 
order  to  their  acceptance  with  God,  and  their  salva- 
tion; Turn  us  again,  O  God,  v.  3.  Turn  us  aq^aiti, 
O  God  of  hosts;  (t.  7.)  and  th(-n  cause  thy  face  to 
shine,  and  we  shall  be  saved.  It  is  the  burtnen  of 
the  song,  for  we  liavc  it  again,  v.  19.  They  are 
conscious  to  themselves  that  they  have  gone  astray 
from  God  and  their  duty,  and  have  turned  aside  into 


sinful  ways,  and  that  this  was  it  that  provoked  God  to 
hide  his  face  from  them,  and  to  give  them  up  into  the 
hand  of  their  enemies;  and  therefore  they  desire  to 
begin  their  work  at  the  right  end;  "Lord,  turn  us 
to  thee  in  a  waj'  of  repentance  and  reformation,  and 
then,  no  doubt,  thou  wilt  return  to  us  in  a  way  of 
mercy  and  deliverance. "  Observe,  (1.)  No  salva- 
tion but  from  God's  favour;  "  Cause  thy  face  to 
shine,  let  us  have  thy  love  and  the  light  of  thy  coun- 
tenance, and  then  we  shall  be  saved."  (2.)  No  ob- 
taining favour  with  God  unless  we  be  converted  to 
him.  We  must  turn  again  to  God  from  the  world 
and  the  flesh,  and  then  he  wiU  cause  his  face  to 
shine  upon  us.  (3.)  No  conversion  to  God  but  by 
his  own  gi-ace:  we  must  frame  our  doings  to  turn  to 
him,  (Hos.  v.  4.)  and  then  pray  earnestly  for  his 
grace,  Turn  thou  me,  and  I  shall  be  turned,  plead- 
ing that  gracious  promise,  (Prov.  i.  23.)  Turn  you 
at  my  refiroof;  behold,  I  ivill  fiour  out  my  Spirit 
unto  you.  The  prayer  here  is  for  a  national  con- 
version; in  this  method  we  must  pray  for  national 
mercies,  tliat  what  is  amiss  may  be  amended,  and 
then  our  grievances  would  be  soon  redressed.  Ns 
tional  holiness  would  secure  national  happiness. 

8.  Thou  hast  brought  a  vine  out  of  Egypt ; 
thou  hast  cast  out  the  heathen,  and  planted 
it.  9.  Thou  preparedst  room  before  it,  and 
didst  cause  it  to  take  deep  root,  and  it  filled 
the  land.  10.  The  hills  were  covered  with 
the  shadow  of  it,  and  the  boughs  thereof 
loere  like  the  goodly  cedars.  11.  She  sent 
out  her  boughs  unto  the  sea,  and  her  branches 
unto  the  river.  12.  Why  hast  thou  then 
broken  down  her  hedges,  so  that  all  they 
which  pass  by  the  way  do  pluck  her?  13. 
The  boar  out  of  the  wood  doth  waste  it,  and 
the  wild  beast  of  the  field  doth  devour  it. 
14.  Return,  we  beseech  thee,  O  God  of 
hosts,  look  down  from  heaven,  and  behold, 
and  visit  this  vine;  15.  And  the  vineyard 
which  thy  right  hand  hath  planted,  and  the 
branch  thnt  thou  madest  strong  for  thyself. 
16.  It  w  burnt  with  fire;  it  is  cut  down: 
they  perish  at  the  rebuke  of  thy  counte- 
nance. 1 7.  Let  thy  hand  be  upon  the  man 
of  thy  right  hand,  upon  the  son  of  man 
whom  thou  madest  strong  for  thyself  1 8. 
So  will  not  we  go  back  from  thee :  quicken 
us,  and  we  will  call  upon  thy  name.  19. 
Turn  us  again,  O  Lord  God  of  hosts ;  cause 
thy  face  to  shine,  and  we  shall  be  saved. 

The  psalmist  is  here  presenting  his  suit  for  the 
Israel  of  God,  and  pressmg  it  home  at  the  thi-one 
of  grace,  pleading  with  God  for  mercy  and  grace 
for  them.  The  church  is  here  represented  as  a 
vine,  (x".  8,  14. )  and  a  vineyard,  v.  15.  The  Root 
of  this  vine  is  Christ,  Rom.  xi.  18.  The  branches 
are  believers,  John  xv.  5.  The  church  is  like  a 
vine,  weak,  and  needing  support,  unsightly,  and 
having  an  unpromising  outside,  ])ut  spreading  and 
fruitful,  and  its  fi-uit  most  excellent;  the  church  is  a 
choice  and  noble  vine;  we  have  reason  to  acknow- 
ledge the  goodness  of  God,  that  he  has  planted  such 
a  vine  in  the  wilderness  of  this  world,  and  preserved 
it  to  this  day.     Now  obsen'e  here, 

1.  How  the  vine  of  the  Old  Testament  church 
was  planted  at  first.  It  was  brought  out  of  Ejn-pt 
with  a  high  hand,  the  heathen  were  cast  out  of  Ca- 


PSALMS,  LXXX. 


441 


naan  to  make  room  for  it;  seven  nations  to  make 
room  for  that  one.  Thou  didst  siveeji  before  it;  so 
some  read,  (x*.  9.)  to  make  clear  work;  the  nations 
were  swept  away  as  dirt  with  the  besom  of  destruc- 
tion. God,  having  made  room  for  it,  and  planted 
it,  caused  it  to  take  deep  root  by  a  happy  establish- 
ment of  their  government  both  in  church  and  state ; 
whiCh  was  so  firm,  that,  though  their  neighbours 
about  them  often  attempted  it,  they  could  not  pre- 
vail to  pluck  it  up. 

II.  How  it  spread  and  flourished.  1.  The  land 
cf  Canaan  itself  was  fully  peopled.  At  first,  they 
were  not  so  numerous  as  to  replenish  it,  Exod.  xxiii. 
29.  But  in  Solomon's  time  Judah  and  Israel  were 
mayiy  as  the  sand  of  the  sea;  the  land  was  filled 
with  them,  and  yet  such  a  fruitful  land  that  it  was 
not  overstocked,  v.  10.  The  hills  of  Canaan  were 
•  .overed  with  their  shadow,  and  the  branches,  though 
I  hey  extended  themselves  far,  like  those  of  the 
vine,  yet  were  not  weak  like  them,  but  as  strong  as 
those  of  the  goodly  cedars.  Israel  net  only  had 
abundance  of  men,  but  those  might)"  men  of  valour. 
'-;.  They  extended  their  conquests  and  dominion  to 
the  neighbouring  countries;  {x>.  11.)  She  sent  out  her 
boughs  to  the  sea,  the  great  sea  westward,  and  her 
branches  to  the  river,  to  the  river  of  Egypt  south- 
ward, the  river  of  Damascus  northward,  or  rather, 
the  river  Euphrates  eastwai-d.  Gen.  xv.  18.  Ne- 
buchadnezzar's greatness  is  represented  by  a  flour- 
ishing tree,  D  :n.  iv.  20,  21.  But  it  is  oSservable 
here  c^nc^rning  this  vine,  that  it  is  praised  for  its 
shado-f,  its  doughs,  and  its  branches,  Ijut  not  a  word 
of  its  fruit,  fcir  Israel  was  an  empty  vine,  Hos. 
X.  1.  Gxl  came,  looking  for  grapes,  but  behold, 
wild  grapes,  Isa.  v.  2.  And  if  a  vine  do  not  bring 
fortli  fru't,  no  tree  so  useless,  so  worthless,  Ezek. 
XV.  2,  6. 

III.  How  it  was  wasted  and  niined;  "  Lord,  thou 
hast  done  great  tilings  hv  this  vine,  and  why  shall  it 
be  all  undone  again?  If  it  were  a  plant  not  of  God's 
planting,  it  were  not  strange  to  see  it  rooted  up; 
but  shall  God  dcsen  and  abandon  that  which  he 
himself  gave  b^^ing  to?"  t-.  12.  JFhy  hast  thou 
the?!  broke?!  doiv?i  her  hedges?  There  was  a  good 
reason  f  t  this  change  in  God's  way  toward  them; 
tliis  noble  vine  was  become  the  degenerate  filant  of 
a  strange  vine,  (Jer.  ii.  21.)  to  the  reproach  of  its 
great  Own^r,  and  then  no  marvel  if  he  took  away 
its  hedge;  (Is?.,  v.  5.)  yet  Gxl's  former  favours  to 
this  vine  are  ur.gcd  as  "pleas  in  prayer  to  God,  and 
improved  as  encouragements  to  faith,  that  for  all 
this  God  would  not  wholly  cist  them  off.  Observe,  1. 
Tlie  malice  and  enmity  of  the  (rentile  nations  against 
Israel;  as  soon  as  ever  God  brake  down  their  hedges 
and  left  tli'-m  exposed,  troops  of  enemies  presently 
brak--"  in  ur>"n  them,  that  waited  fir  an  opportunity 
to  destro\-  thm.  Thev  that  passed  by  the  way, 
plucked  at  tliem;  the  boa)-  out  of  the  wood  and  the 
wild  beast  of  the  field  were  ready  to  ravage  it,  v. 
13.  But,  2.  See  also  the  restraint  wh'ch  these  cruel 
enemies  w  re  under,  f  r,  till  G^id  Ivtd  broken  down 
their  hedges,  thev  could  nnt  pluck  a  leaf  of  this  vine. 
Tho  De\'il  c  uld  not  hurt  Job,  so  l^ng  as  Gnd  conti- 
nued the  h-^dge  round  about  him,  Jolj  i.  10.  See  how 
mu'-h  it  is  the  interest  r{  -iny  people  to  keep  them- 
selv  "s  rn  the  fivr^ur  of  G  xl,  nnd  th'-n  thev  need  not 
fear  any  wild  heist  '^f  the  field,  J-bw.  23.  If  wej 
p'-ovnke  God  to  withdraw,  our  defence  is  tiarted 
from  tis,  and  we  are  und'^n'".  The  di^plcrable  state 
of  Israelis  descrilied;  {v.  16.)  It  is  burnt  with  fire, 
it  is  cut  dovju;  the  pc-ple  are  trentrd  like  thorns 
and  briers,  that  are  nigh  unto  cursine,  and  whose 
end  is  to  be  burned,  and  no  longer  like  vines  that 
are  protected  and  cherished;  they  perish  not  through 
the  rage  of  the  wild  beast  and  the  l:)oar,  but  at  the 
rebuke  of  thy  countenance;  that  was  it  which  they 
dreaded,   and  to  which  they   attributed  all  their  \ 

Vol.  III.— 3  K 


calamities.     It  is  well  or  ill  with  us,  according  as 
we  are  under  God's  smiles  or  frowns. 
IV.  What  their  requests  were  to  God  hereupon. 

1.  That  God  would  help  the  vine;  {v.  14,  15.) 
that  he  would  graciouslv  take  cognizance  of  its 
case,  and  to  do  for  it  as  he  thought  fit;  "Return, 
we  beseech  thee,  O  Lord  of  hosts,  for  thou  hast 
seemed  to  go  away  from  us.  Look  down  from  hea- 
ven, to  which  thou  hast  retired;  from  heaven,  that 
place  of  prospect,  whence  thou  seest  all  the  wrongs 
that  are  done  us;  that  place  of  power,  whence  thcu 
canst  send  effectual  relief;  from  heaven,  where  thcu 
hast  prepared  thy  throne  of  judgment,  to  which  we 
appeal,  and  where  thou  hast  prepared  a  better 
country  for  those  that  are  Israelites  indeed;  thence 
give  a  gracious  look,  thence  make  a  gracious  visit, 
to  this  vine.  Take  our  woeful  condition  into  thy 
compassionate  ccnsideriition,  and  for  the  particular 
fruits  of  thy  pity  we  refer  ourselves  to  thee.  Only 
behold  the  vineyard,  or  r;  ther  the  root,  which  thy 
right  hand  hath  planted,  and  wh'ch  therefore  we 
liope  thy  right  hand  will  pn  tcct;  that  branch  which 
thou  ?nadest  strong  for  thyself,  to  show  forth  thv 
praise,  (Isa.  xliii.  21.)  th:it  with  the  fniit  of  it  thoii 
miglitest  lie  honoured.  Lord,  it  is  formed  by  thy- 
self, and  for  thyself,  and  thercff  re  it  may  with  an 
humble  confidence  be  committed  to  thyself,  and  to 
thine  own  care;"  yls  for  God,  his  work  is  perfect. 
What  we  read  the  Branch,  in  the  Hebrew  is  the 
Son,  (Ben,)  whom  in  thy  c/unsel  thru  hast  made 
strong  for  thyself.  Thr.t"  bntnch  was  to  come  out 
of  the  stf^ck  of  Israel;  My  seii>ant  the  Branch, 
Zech.  iii.  8.  And  therefore,  till  he  was  ccme,  Is- 
rael in  general,  and  the  house  of  David  in  particu- 
lar, must  be  preser\-ed  and  upheld,  and  kept  in 
being.  He  is  the  true  Vine,  John  xv.  1.  Isa.  xi.  1. 
Destroy  it  not,  for  that  a  blessing  is  i?i  it,  Isa.  Ixv.  8. 

2.  That  he  would  help  tlie  vine-dresser;  {v.  17, 
18.)  "  Let  thy  hand  be  upon  the  ?nan  of  thy  light 
hand;"  that  king  (whoever  it  was)  of  the  house  ef 
David,  that  was  now  to  go  in  and  cut  before  them; 
"  let  thy  hand  be  upon  him,  not  only  to  protect  and 
cover  him,  but  to  own  him,  and  strengthen  him,  and 
give  him  success."  W'e  have  this  phrase,  Ezra  viL 
28.  ^nd  I  was  stre?igthened  as  the  hand  of  the  Lord 
my  God  was  upo?i  me.  Their  king  is  called  the  man 
of  God^s  right  hand,  as  he  was  the  representative 
of  their  state,  which  was  dear  to  God,  as  his  Benja- 
min, tlio  son  of  his  light  hand;  as  he  was  president  ir 
their  aflfiirs,  and  pn  instrument  in  God's  right  hand 
of  mucli  good  to  them,  defending  them  from  them- 
selves and  from  their  enemies,  find  directing  them 
in  the  riuht  wa\-;  and  as  he  was  under-shepherd 
under  him  who  was  the  great  Shepherd  eif  Israel. 
Princes,  who  have  power,  must  remember  that  they 
are  sons  of  ?nen,  cf  Jldam,  so  the  word  is;  that,  if 
the\"  ;re  strong,  it.is  G^el  that  has  made  them  strong, 
and  lie  has  made  them  so  for  himself,  for  they  are 
his  ministers  to  servo  the  inter"?'*-'  of  his  kingdci^. 
aninv  men;  which  if  they  do  in  sincerity,  his  hanC 
shall  be  ufio??  them;  and  wc  should  pray  in  faith 
tliit  it  may  be  so,  addin<j:  tliis  promise,  that,  if  Gcd 
will  adhere  to  our  governors,  we  will  ndhere'tohim, 
So  will  not  we  go  back  from  thee;  we  will  never 
desert  a  cause  which  we  see  thot  God  espouses,  and 
is  th<'  Patron  of  Let  God  be  our  Leader,  and  we 
will  f  How  him.  Adding  also  this  prayer,  "Quick 
en  us,  put  life  int'^  us,  revi\e  cur  dying  interests, 
revive  our  droopine  spirits,  and  then  we  will  call 
ufwn  thy  na?ne.  We  will  continue  to  do  so  upon 
all  occasions,  having  f  und  it  not  in  vain  to  do  so." 
We  cannot  call  upon  God's  name  in  a  right  manner, 
unless  he  quicken  us;  but  it  is  he  that  puts  life  into 
cur  souls,  that  puts  livediness  into  our  pravers. 

B\it  manv  intei-preters,  both  Jcwisli  and  Chris- 
tian, avply  this  to  the  Messiah,  the  Son  of  David, 
the  Protector  and  Saviour  of  the  church,  and  the 


442 


PSALMS,  LXXXl. 


Keeper  of  the  vineyard.  (1.)  He  is  the  Man  of 
God's  right  hand,  to  whom  he  has  s-wom  by  his 
rig/U  hand,  so  the  Chaldee;  whom  he  has  exalted 
to  his  right  hand,  and  who  is  indeed  his  right  hand, 
the  Arm  of  the  Lord,  for  all  power  is  given  to  him. 
(2.)  He  is  that  Son  of  man  whom  he  made  strong 
for  himsc'lf,  for  the  glorifying  of  his  name,  and  the 
advancing  of  the  interests  of  his  kingdom  among 
men.  (3.)  God's  hand  is  upon  him  throughout  his 
whole  undertaking,  to  bear  him  out  and  carry  him 
on,  to  protect  and  animate  him,  that  the  good  filea- 
sure  of  the  Lord  inight  prosper  in  his  hand.  (4. ) 
The  stability  and  constancy  of  believers  are  entirely 
owing  to  the  grace  and  strength  which  are  laid  up 
for  us  in  Jesus  Christ,  Ixviii.  28.  In  him  is  our 
strength  found,  bv  which  we  are  enabled  to  perse- 
vere to  the  end.  Let  thy  hand  be  upon  him,  on  him 
let  our  help  be  laid,  who  is  mighty,  let  him  be  made 
able  to  save  to  the  uttemiost,  and  that  will  be  our 
security;  so  ivill  not  we  go  back  froin  thee. 

Lastly,  The  psalm  concludes  with  the  same  peti- 
tion that  had  been  put  up  twice  before,  and  yet  it  is 
no  vain  repetition;  {v.  19.)  Turn  us  again.  The 
title  given  to  God  rises,  {x'.  3.)  0  God,  (y.  7.)  O 
God  of  hosts,  {v.  19. )  O  Lord  f  Jehovah  J  God  of 
hosts.  When  we  come  to  God  for  his  gi'ace,  his 
good  will  towards  us,  and  his  good  work  in  us,  we 
should  pray  earnestly,  continue  instant  in  prayer, 
and  pray  more  earnestly. 

PSALM  LXXXL 

This  psalm  was  penned,  as  is  supposed,  not  upon  occasion 
of  any  particular  providence,  but  for  the  solemnity  of  a 
particular  ordinance,  either  that  of  the  new  moon  in  ge- 
neral, or  that  of  the  feast  of  trumpets,  on  the  new  moon 
of  the  seventh  month,  Lev.  xxiii.  24.  Jfiunb.  xxix.  1. 
When  David,  by  the  Spirit,  introduced  the  singing  of 
psalms  into  the  temple-service,  this  psalm  was  intended 
for  that  day,  to  excite  and  assist  the  proper  devotions  of 
it.  All  the  psalms  are  profitable;  but  if  one  psalm  be 
more  suitable  than  another  to  the  day,  and  the  obser- 
vances of  it,  we  should  choose  that.  The  two  great  in- 
tentions of  our  religious  assemblies,  and  which  we  ought 
to  have  in  our  eye  in  our  attendance  on  them,  are  an- 
swered in  this  psalm,  which  are,  to  give  glory  to  God, 
and  to  receive  instruction  from  God;  to  behold  the  beau- 
ty of  the  Lord,  and  to  inquire  in  his  temple:  accordingly, 
by  this  psalm  we  are  assisted,  on  our  solemn  feast-days, 
I.  In  praising  God  for  what  he  is  to  his  people,  (v.  1 .  .3. ) 
and  has  done  for  them,  v.  4.  .7.  II.  In  teaching  and  ad- 
monishing one  another  concerning  the  obligations  we  lie 
under  to  God,  (v.  8 . .  10.)  the  danger  of  revolting  from 
him,  (v.  11,  12.)  and  the  happiness  we  should  have,  if 
we  would  but  keep  close  to  him,  v.  13  .  .  16.  This,  though 
spoken  primarily  of  Israel  of  old,  is  written  for  our  learn- 
ing, and  is  therefore  to  be  sung  with  application. 

To  the  chief  musician  upon  Gittith.     A  psalm  of 

Asaph. 
I.  ClING  aloud  unto  God  our  strength: 
1^  make  a  joyful  noise  unto  the  God  of 
Tacob.  2.  Take  a  psahii,  and  bring  liither 
he  timbrel,  the  pleasant  harp  with  the  psal- 
lery.  .3.  Blow  up  the  trumpet  in  the  new 
moon^  in  the  time  apjiointed,  on  our  solemn 
feast-day.  4.  For  this  irns  a  statute  for  Israel, 
and  a  law  of  the  God  of  Jacob.  5.  This  he 
ordained  in  Joseph  for  a  testimony,  when 
he  went  out  through  the  land  of  Kgypt ; 
where  I  heard  a  languajie  that  T  understood 
not.  G.  T  removed  his  shouldcM'  from  the 
burden :  his  liands  were  (k'liv(>rcd  from  the 
pots.  7.  Thou  ealledst  in  trouble,  and  1  deli- 
vered thee;  1  answered  tliee  in  th(^  secret 
place  of  thiinder ;  I  proved  thee  at  the  wa- 
ters of  Meribah.     Selah. 


When  the  people  of  God  were  gathered  together 
in  the  solemn  day,  the  day  of  the  feast  of  the  Lord, 
they  must  be  told  that  they  had  business  to  do,  for 
we  do  not  go  to  church  to  sleep,  or  to  be  idle;  no, 
there  is  that  which  the  duty  of  every  day  requires; 
work  of  the  day,  which  is  to  be  done  in  \*%  day. 
And  here, 

I.  The  worshippers  of  Ciod  are  excited  to  their 
work;  and  are  taught,  by  singing  this  psalm,  to  stir 
up  both  themselves  and  one  another  to  it,  v.  1..3, 
Our  errand  is,  to  give  unto  God  the  glory  due  unto 
his  name,  and  in  all  cur  religious  assemblies  we  must 
mind  this  as  our  business.  1.  In  doing  this,  we  must 
eye  God  as  our  Strength,  and  as  the  God  of  Jacob, 
-V.  1.  He  is  the  Strength  of  Israel,  as  a  people,  for 
he  is  a  God  in  covenant  with  them,  who  will  pow- 
erfully protect,  support,  and  deliver  them,  who 
fights  their  battles  and  makes  them  do  valiantly  and 
victoriously.  He  is  the  Strength  of  every  Israelite; 
by  his  grace  we  are  cnal)lcd  to  go  through  all  our 
services,  sufferings,  and  conflicts;  to  him,  as  cur 
Strength,  we  must  pray,  and  we  must  sing  praise  to 
him,  as  the  God  of  all  the  wrestling  seed  of  Jacob, 
with  whom  we  have  a  spiritual  communion.  2.  We 
must  do  this  by  all  the  expressions  of  holy  joy  and 
triumph.  It  was  then  to  be  done  by  musical  instru- 
ments, the  timbrel,  harp,  and  psalteiT;  and  by  blow- 
ing the  trumpet,  some  think,  in  remembrance  cf  the 
sound  of  the  trumpet  on  mount  Sinai,  which  waxed 
louder  and  louder;  it  was  then,  and  is  now,  to  be  done, 
by  singing  psalms,  singing  aloud,  and  making  a  joyful 
noise.  The  pleasantness  of  the  harp,  and  the  aw'ful- 
ness  of  the  trumpet,  intimate  to  us  that  Gi  d  is  to  be 
worshipped  with  cheerfulness  and  holy  joy,  with 
reverence  and  godly  fear.  Singing  aloud,  and  ma- 
king a  noise,  intimate  that  we  must  be  warm  and  af- 
fectionate in  prasing  God;  that  we  must  with  a 
hearty  good  will  show  forth  his  praise,  as  those  that 
are  not  ashamed  to  own  our  dependence  en  him, 
and  obligations  to  him;  and  that  we  should  join  many 
together  in  this  work,  the  more  the  better,  it  is  the 
more  like  heaven.  3.  This  must  be  done  in  the  time 
appointed.  No  time  is  amiss  for  praising  God;  (  Se- 
ven times  a  day  will  I  praise  thee;  nay,  at  midnight 
will  I  rise  and  give  thanks  unto  thee;  J  but  some 
are  times  appointed,  not  for  God  to  meet  us,  (he  is 
always  ready,)  but  for  us  to  meet  one  another,  that 
we  may  join  together  in  praising  God.  The  solemn 
feast-day  must  be  a  day  of  praise;  when  we  are  re- 
ceiving the  gifts  of  God's  bounty,  and  rejoicing  in 
them,  then  it  is  proper  to  sing  here  his  praises. 

II.  They  are  here  directed  in  their  work. 

1.  They  must  look  up  to  the  divine  institution, 
which  it  is  the  observation  of;  in  all  religious  wor- 
ship we  must  have  an  eye  to  tlie  command;  (x'.  4.) 
This  was  a  statute  for  Israel,  for  the  keeping  up  or 
a  face  of  religion  among  them ;  it  was  a  law  of  the 
God  of  Jacob,  which  all  the  seed  of  Jacob  are  bovnd 
by,  and  must  be  subject  to.  Note,  Praising  God 
is  n-^t  only  a  good  thing,  which  we  do  well  to  do, 
but  it  is  our  indis])cnsable  duty,  whicli  we  are  oblig- 
ed to  do,  it  is  at  our  peril  if  we  neglect  it;  and  in  all 
religious  exercises  we  must  have  an  eye  to  the  in- 
stitution, as  our  warrant  and  nile;  "This  I  do,  be- 
ciuse  (iod  has  commanded  me;  and  therefore  I 
hope  he  will  accept  me;"  then  it  is  done  in  faith. 

2.  Th"v  must  lork  back  upon  those  operations  of 
Divine  Providence,  which  it  is  the  memorial  of. 
'i'his  s'ik-nm  service  was  ordained  fnr  a  testimony, 
{v.  5.)  a  standing  traditional  evidence,  for  the  at- 
testing <f  the  matters  (  f  fart.  It  was  a  testimony  to 
Isi-ael,  th  it  tliey  might  knew  and  remember  what 
Ciod  had  done  f'^r  their  fathers,  and  would  be  a  tes- 
tinvny  against  them,  if  they  sliould  be  ignorant  of 
tlirm,  and  f  rget  tlu  ni. 

(1.)  Thf  psalmist,  in  the  people's  name,  puts 
himself  in  mind  of  the  general  work  of  God  on  Is- 


PSALMS,  LXXXl. 


443 


niel's  behalf,  which  was  kept  in  remembrance  by 
this  and  other  solemnities,  -v.  5.  When  God  went 
cut  against  the  land  of  Egypt,  to  lay  it  waste,  that 
he  might  force  Pharaoh  to  let  Israel  go,  then  he  or- 
dained solemn  feast-days  to  be  observed  by  a  statute 
for  ever  in  their  generations,  as  a  memorial  of  it, 
particularly  the  passover,  which  perhaps  is  meant  by 
the  solemn  feast-day;  {v.  3.)  that  was  appointed  just 
then  when  God  went  out  through  the  land  of  Egypt, 
to  destroy  the  first-born,  and  passed  over  the  houses 
of  the  Israelites,  Exod.  xii.  23,  24.  By  it  that  work 
of  wonder  was  to  be  kept  in  pcrjjetual  remembi-ance, 
that  all  ages  might  in  it  behold  the  goodness  and  se- 
verity of  God.  The  psalmist,  speaking  for  his  peo  ■ 
pie,  takes  notice  of  this  aggravating  circumstance 
of  tlieir  slavery  in  Egypt,  that  there  they  heard  a 
language  that  they  understood  not,  there  they  were 
strangers  in  a  strange  land;  the  Egypti  ms  and  the 
Hebrews  understood  not  one  another  s  language,  for 
Joseph  spake  to  his  brethren  by  an  interpreter, 
(Gen.  xlii.  23. )  and  the  Egyptians  are  said  to  be,  to 
the  house  of  Jacob,  a  {leofde  of  a  strange  language, 
cxiv.  1.  To  make  a  deliverance  appear  the  more 
gracious,  the  more  glorious,  it  is  good  to  observe 
every  thing  that  makes  the  trouble  we  are  delivered 
from  appear  the  more  grievous. 

(2.)  The  psalmist,  in  God's  name,  puts  the  people 
in  mind  of  some  of  the  particulars  of  their  delive- 
rance; here  he  changes  the  person,  v.  6.  God 
speaks  by  him,  saying,  I  removed  his  shoulder  from, 
the  burthen.  Let  him  remember  this  on  the  feast- 
day,  [1.]  That  God  had  brought  them  out  of  the 
house  of  bondage ;  had  removed  their  shoulder  from 
the  burthen  of  oppression,  under  which  they  were 
ready  to  sink;  had  delivered  their  hands  from  the 
pots,  or  panniers,  or  baskets,  in  which  they  carried 
clay  or  bricks.  Deliverance  out  of  .slavery  is  a  very 
sensible  mercy,  and  which  ought  to  be  had  in  evei-- 
lasting  remembrance.  But  this  was  not  all.  [2.] 
God  had  delivei-ed  them  at  the  Red  sea;  then  they 
called  in  trou])le,  and  he  rescued  them,  and  disap'- 
pointed  the  designs  of  their  enemies  against  them, 
Exod.  xiv.  10.  Then  he  answered  them  with  a  real 
answer,  out  of  the  secret  place  of  thunder,  that  is, 
out  of  the  pillar  of  fire,  through  which  God  looked 
upon  the  host  of  the  Egyptians,  and  troubled  it, 
Exod.  xiv.  24,  25.  Or,  it  may  be  meant  of  the  giv- 
ing of  the  law  at  mount  Sinai,  which  was  the  secret 
place,  for  it  was  death  to  gaze,  (Exod.  xix.  21.)  and 
it  was  in  thunder  that  God  then  spake.  Even  the 
terrors  of  Sinai  were  favours  to  Israel,  Deut.  iv.  33. 
[3.]  God  had  borne  their  manners  in  the  wilder- 
ness; *■'  I  proved  thee  at  the  nvaters  of  Meribah; 
thou  didst  there  show  thy  temper,  what  an  unbe- 
lieving murmuring  people  thou  wast,  and  yet  I  con- 
tinued mv  favour  to  tliee,"  Selah;  Mark  that;  com- 
pare God's  goodness  and  man's  badness,  and  they 
will  serve  as  foils  to  each  other.  Now,  if  they,  on 
their  solemn  feast-days,  were  thus  to  call  to  mind 
their  redemption  out  of  Egypt,  much  more  ought 
we,  on  the  Christian  s  ^bbuth,  to  call  to  mind  a  more 
glorious  redemption  wrn\ight  out  for  us  by  Jesus 
Christ,  from  worse  than  Euryptian  bondage,  "and  the 
many  gracious  answers  he  has  given  to  us,  notwith- 
standing our  manifold  provocations. 

8.  Hear,  O  my  people,  and  1  will  testify 
unto  thee:  O  Israel,  if  thou, wilt  hearken 
unto  me ;  9.  There  shall  no  strani2;e  god  be 
in  thee ;  neither  shalt  thou  worship  any 
strange  god.  10.  T  am  the  Lord  thy  God, 
which  brought  thoe  out  of  the  land  of  lEgypt : 
v)Den  thy  mouth  wide,  and  I  will  fill  it.  H. 
But  my  people  would  not  hearken  to  my 
voice :  and  Israel  would  none  of  me.  12.  So  || 


I  gave  them  up  unto  their  own  hearts'  lust ; 
and  they  walked  in  their  own  counsels.  1 3. 
Oh  that  my  people  had  hearkened  unto  me, 
flnt/  Israel  had  walked  in  my  ways!  14.  ] 
should  soon  have  subdued  their  enemies, 
and  turned  my  hand  against  their  adversa- 
ries. 1 5.  The  haters  of  the  Lord  should 
have  submitted  themselves  unto  him:  but 
their  time  should  have  endured  for  ever.  16. 
He  should  have  fed  them  also  with  the 
finest  of  the  wheat :  and  with  honey  out  of 
the  rock  should  I  have  satisfied  thee. 

God,  by  the  psalmist,  here  speaks  to  Israel,  and, 
in  them,  to  us,  on  whom  the  ends  of  the  world  are 
come. 

I.  He  demands  their  diligent  and  serious  atten- 
tion to  what  he  was  about  to  say;  {y.  8.)  ^'  Hear, 
O  my Jieofile;  who  should  hear  me,  if  my  own  peo- 
ple will  not?  I  have  heard  and  answered  thee;  now, 
wilt  thou  hear  me?  Hear  what  is  said  with  the 
greatest  solemnity,  and  the  most  unquestionable  cer- 
tainty, for  it  is  what  I  will  testify  unto  thee.  Do  net 
only  give  me  the  hearing,  but  hearken  unto  me,  be 
advised  by  me,  be  iniled  by  me."  Nothing  could 
be  more  reasonably  or  more  justly  expected,  and 
yet  God  puts  an  if  upon  it;  "  If  thou  wilt  hearken 
unto  vie.  It  is  thine  interest  to  do  so,  and  yet  it  is 
questionable  whether  thou  wilt  or  no,  for  thy  neck 
is  an  iron  sinew. " 

II.  He  puts  them  in  mind  of  their  obligation  to 
him,  as  the  Lord  their  God  and  Redeemer;  {v.  10.) 
/  am  the  Lord  thy  God,  which  brought  thee  out  of 
the  land  of  Egyfit;  this  is  the  premce  to  tlie  ten 
commandments,  and  a  powerful  reason  for  the  keep>- 
ing  of  them,  showing  that  we  are  bound  to  it  in  duty, 
interest,  and  gratitude,  all  which  bonds  we  break 
asunder,  if  we  be  disobedient. 

III.  He  gives  them  an  abstract  both  of  the  pre- 
cepts and  of  the  promises  which  he  gave  them  as 
the  Lord,  and  their  God,  upon  their  coming  out  of 
Egypt.  1.  The  great  command  was.  That  they 
should  have  no  other  gods  before  him;  {y.  9.) 
There  shall  no  strange  god  be  in  thee,  none  beside 
thine  own  God.  Other  gods  might  well  be  called 
strange  gods,  for  it  was  very  strange  that  ever  any 
people,  who  had  the  true  and  living  God  for  their 
God,  should  hanker  after  any  other.  God  is  jealous 
in  this  matter,  for  he  will  not  suflFer  his  gh  ry  to  be 
given  to  another;  and  therefore  in  this  matter  they 
must  be  circumspect,  Exod.  xxiii.  13.  2.  The  gi-ea't 
promise  was.  That  God  himself,  as  a  God  all-suffi- 
cient, would  be  nigh  unto  them  in  all  that  which 
they  called  upon  him  for,  Deut.  iv.  7.  That,  if 
they  would  adhere  to  him  as  their  powerful  Protec- 
tor and  Ruler,  they  should  always  find  him  their 
bountiful  Benefactoi-.  Open  thy  mruth  wide  and  I 
will  fill  it,  as  the  young  ravens  that  cry  open  their 
mouths  wide,  and  the  old  ones  fill  them.  See  here, 
(1.)  What  is  our  duty;  to  raise  our  expectatirns 
from  God,  and  enlarge  our  desires  toward  him.  ^^'e 
cannot  look  for  too  little  frr  m  the  creature,  nor  too 
much  from  the  Creator.  We  are  net  straitened 
in  him;  why  therefore  should  we  be  straitened  in 
cur  own  bosoms?  (2.)  What  is  God's  promise;  I 
will  fill  thy  mruth  with  good  things,  ciii.  5.  There 
is  eno2igh  in  God  to  fill  our  treasures,  (Prov.  viii. 
21.)  to  replenish  ex'ery  hungry  soul,  (Jer.  xxxi.  25.) 
to  supply  all  our  wants,  to  answer  all  our  desires, 
and  to  make  us  completely  happy.  The  pleasures 
of  sense  will  surfeit,  and  never  satisfv;  (Isa.  Iv.  2.) 
divine  ])le;isurcs  will  sntisfy,  and  never  surfeit.  And 
we  m-iy  have  enough  from  Gcd,  if  we  pray  for  it  in 
faith;  Ask,  and  it  bhall  be  given  you;  he  gives  libe- 


444 


PSALMS,  LXXXl 


rally,  and  ujihraids  not.  God  assured  his  people 
Israel,  that  it  should  be  their  own  fault,  if  he  did 
not  do  as  great  and  kind  things  for  them  as  he  had 
done  for  their  fathers.  Nothing  should  have  been 
thought  too  good,  too  much,  to  give  them,  if  they 
would  but  have  kept  close  to  God.  He  ivould 
moreover  have  given  them  such  and  such  things, 
2  Sam.  xii.  8. 

IV.  He  charges  them  with  a  high  contempt  of 
his  authority  as  their  Lawgiver,  and  his  grace  and 
favour  as  their  Benefactor,  v.  11.  He  had  done 
much  for  them,  and  designed  to  do  more;  but  all  in 
vain;  "  My  people  nvould  not  hearken  to  my  voice, 
but  turned  a  deaf  ear  to  all  I  said. "  Two  things  he 
complains  of;  1.  Their  disobedience  to  his  com- 
mands; they  did  hear  his  voice,  so  as  never  any 
people  did;  but  they  would  not  hearken  to  it,  they 
would  not  be  ruled  bv  it,  neither  by  the  law,  nor  by 
the  reason  of  it.  2.  Their  dislike  of  his  covenant- 
relation  to  them;  They  ivould  none  of  me.  "  They 
acquiesced  not  in  my  word;"  so  the  Chaldee.  God 
was  willing  to  be  to  them  a  God,  but  they  were  not 
willing  to  be  to  him  a  people;  they  did  not  like  his 
terms.  "I  would  have  gathered  them,  but  they 
would  not. "  They  had  none  of  him ;  and  why  had 
they  not?  It  was  not  because  they  might  not,'  they 
were  fairly  invited  into  covenant  with  God;  it  was  not 
because  they  could  not,  for  the  word  was  nigh  them, 
even  in  their  mouth  and  in  their  heart;  but  it  was 
purely  because  they  would  not.     God  calls  them  his 

{)eople,  for  they  were  bought  by  him,  bound  to  him, 
lis  by  a  thousand  ties,  and  yet  even  they  have  not 
hearkened,  have  not  obeyed;  Israel,  the  seed  of 
Jacob  my  friend,  set  me  at  nought,  and  ivould  have 
none  of  me.  Note,  All  the  wickedness  of  the  wick- 
ed world  is  owing  to  the  wilfulness  of  the  wicked 
will.  The  reason  why  people  are  not  religious,  is, 
because  they  will  not  be  so. 

V.  He  justifies  himself  with  this,  in  the  sjiiritual 
judgments  he  had  brought  upon  them;  (z>.  12.)  So 
I  gave  them  up  unto  their  oivn  hearts'  lusts,  which 
would  be  more  dangerous  enemies,  and  more  mis- 
chievous oppressors,  to  them,  than  any  of  the  neigh- 
bouring nations  ever  were.  God  withdrew  his 
Spint  from  them,  took  off  the  Ijridle  of  restraining 
grace,  left  them  to  themselves,  and  justly;  they 
will  do  as  they  will,  and  therefore  let  them  do  as 
they  will:  Ephraim  is  joined  to  idols;  let  himaloyie. 
It  is  a  rigliteous  tiling  with  God  to  give  those  up  to 
their  own  hearts'  lusts  thit  indulge  them,  and  give 
up  themselves  to  be  led  b\^  them ;  for  whv  should 
his  Spirit  always  strive?  His  grace  is  his  own,  and 
he  is  Debtor  to  no  man,  and  yet,  as  he  never  gave 
his  grace  to  any  that  could  say  they  deserved  it,  so 
he  never  took  it  away  from  ;iny,  but  such  as  had 
first  forfeited  it;  They  ivould  none  of?ne,  so  I  gave 
them  !/p,  let  them  take  their  course";  and  see  what 
follows;  they  walked  in  their  own  counsels,  in  the 
way  of  their  heart,  and  in  the  sight  of  their  eye, 
both  in  their  worships,  and  in  their  conversations. 

I  left  them  to  do  as  they  would,  and  then  they  did  ' 
all  that  was  ill;  they  wilked  in  their  own  counsels,  ' 
and  not  according  to  the  counsels  of  God,  and  his 
advice.     God  therefore  was  not  the  Author  of  their  i 
sin,  he  left  them  to  the  lusts  of  their  own  hearts,  j 
and  tlie  counsels  of  their  own  heads;  if  they  do  not 
well,  the  Ijlame  must  lie  U])on  their  own  hearts,  and 
the  blood  upon  their  own  heads. 

VI.  He  testifies  his  good  will  to  them,  in  wishing 
they  had  done  well  for  themselves.  He  saw  how 
sad  their  case  was,  and  how  sure  their  ruin,  when 
they  were  delivered  up  to  their  own  lusts;  that  is 
worse  than  being  given  up  to  Satan,  which  mav  be 
in  order  to  reformation,  (]  Tim.  i.  20.)  and  to'  sal- 
vation, 1  Cor.  v.  5.  But  to  ])e  delivered  up  to  our 
own  hearts'  lusts,  is  to  be  sealed  under  condemna- 
tion.    He  that  is  filthy,  let  him  be  filthv  still;  what 


fatal  precipices  will  not  thesehuriy  amanto?  Now, 
here  God  looks  upon  thtm  with  pity,  and  shews  that 
it  was  with  reluctancy  that  he  thus'  abandoned  them 
to  their  folly  and  fate;  Hoiv  shall  I  give  thee  up, 
Ephraim?'  Hos.  xi.  8,  9.  So  here,  Qh  that  my 
people  had  hearkened  I  See  Isa.  xlviii.  18.  Thus 
Christ  lamented  the  obstinacy  of  Jeiiisalem;  If 
thou  hadst  knoivn,  Luke  xix.  42.  The  expres- 
sions here  are  \  ery  affecting,  {v.  13*  .16.)  designed 
to  show,  1.  How  unwilling  God  is  that  any  should 
perish,  and  desirous  that  all  should  come  to  repen- 
tance. He  delights  not  in  the  niin  of  sinful  persons 
or  nations.  2.  What  enemies  sinners  are  to  them- 
selves, and  what  an  aggravation  it  will  be  of  their 
misery,  that  they  might  have  been  happy  upon  such 
easy  terms. 

Observe  here,  ( 1. )  The  great  mercy  Gcd  had  in 
store  for  his  people,  and   which  he   would  have 
wrought  for  them,  if  they  had  been  obedient.     [1.] 
He  would  have  given  them  victory  over  their  ene- 
mies, and  would  soon  have  completed  the  reduction 
of  them.     They  should  not  erdy  have  kept  their 
ground,  but  have  gained  their  point,  against  the  re- 
maining Canaanites,  ynd  their  encroaching  vexa- 
tious neighbours;  {v.  14.)     I  should  have  subdued 
their  enemies;  and  it  is  God  only  that  is  to  be  de- 
pendeet  on  for  the  suljduing  our  enemies.  Nor  would 
he  have  put  them  to  the  expense  and  fatigue  of  a 
tedious  war,  he  would  soon  have  done  it;  for  he 
would  have  turned  his  hand  against  their  adversa 
ries,  and  then  they  had  not  been  able  to  stand  be- 
fore them.     It  intimates  how  easily  he  would  have 
done  it,  and  without  any  difficultv;  with  the  turn 
of  a  hand;  nay,  ivith  the  breath  of  his  mouth  shall 
he  slay  the  wicked,  Isa.  xi.  4.     If  he  but  turn  his 
hand,  the  haters  of  the  Lord  will  submit  theinselves 
to  him;  {y.  15.)  and  though  they  are  not  brought  tf» 
love  him,  yet  they  shall  be  made  to  fear  him,  and 
to  confess  that  he  is  too  hard  for  them,  and  that  it  is 
in  vain  to  contend  with  him.     God  is  honoured,  and 
so  is  his  Israel,  by  the  submission  cf  those  that  have 
been  in  rebellion  agr^.inst  them,  though  it  be  but  a 
forced  and  feigned  submission.     [2.  ]  He  would  have 
confirmed  and  perpetuated  their  posterity,  and  es- 
tablished it  upon  sure  and  lasting  foundations.     In 
despite  of  all  the  attempts  of  their  enemies  against 
them,  their  time  should  have  endured  for  ever,  and 
they  should  never  have  been  disturbed  in  the  pos- 
session of  the  good  land  God  had  given  them,  much 
less  evicted,  and  turned  out  of  all  possession.     [3.] 
He  would  have  given  them  gi'eat  plenty  of  all  good 
things;  (i».  16.)     He  should  have  fed  them  with  the 
finest  of  the  wheat,  with  the  best  grain,  and  best  of 
the   kind.      Wheat  was  the  staple-crmmoditv  of 
Canaan,  and  they  exported  a  deal  of  it,  Ezek.  xxvii. 
17.     He  would  not  only  have  provided  for  them  the 
best  sort  of  bread,  but  with  honey  out  of  the  reck 
ivould  he  have  sati^.fied  them.     Beside  tlie  prccir us 
products  of  tlie  fruitful  soil,  thnt  there  might  not  be 
a  barren  spot  in  all  their  land,  even  the  clefts  cf  the 
rock  should  serve  for  bce-hivcs,  and  in  tlicm  they 
should  find  honey  in  abundance.     See  Deut.  xxxii. 
13,  14.   In  short,  God  designed  to  make  them  cveiy 
way  easy  and  happy. 

(2.)  The  duty  God  required  from  them  as  the 
condition  of  all  this  mercy.  He  expected  no  more 
thi^n  that  they  should  hearken  to  him,  as  a  scholar 
to  his  teacher,  to  receive  his  instnictir ns;  as  a  ser- 
vant to  his  master,  to  receive  his  commands;  and 
that  they  should  walk  in  his  ways,  those  ways  et 
the  Lord  which  are  right  and  pleasant,  that  they 
should  observe  the  institutions  of  his  ordinances,  and 
attend  the  intimations  of  his  providence,  there  was 
nothing  unreasonable  in  this. 

(3. )  Observe  how  the  reason  of  the  withholding, 
of  the  mercy  is  laid  in  their  neglect  of  the  duty; 
If  they  had  hearkened  to  me,  I  would  soon  have 


PSALMS,  LXXXII. 


443^ 


subdued  their  enemies.  Note,  National  sin  Jind  dis- 
obedience is  the  great  and  only  thing  that  retards 
and  obstructs  national  salvation  and  dclivtrance. 
When  I  would  have  healed  Israel,  and  set  every 
thing  to  rights  among  them,  then  the  iniquity  of 
Efihraim  was  discovered,  and  so  a  stop  was  put  to 
the  cure,  Hos.  vii.  1.  We  are  apt  to  say,  "  if  such 
a  method  had  been  taken,  such  an  instrument  em- 
ployed, we  should  soon  have  subdued  our  enemies;" 
but  we  mistake;  if  we  had  hearkened  to  God,  and 
kept  to  cur  duty,  the  thing  had  been  done,  but  it  is 
sin  that  makes  our  troubles  long,  and  salvation  slow. 
And  this  is  that  which  God  himself  complains  of, 
and  wishi's  it  had  been  otherwise.  Note,  Therefore 
God  would  have  us  do  our  duty  to  him,  that  we  may 
be  qualified  to  receive  favour  from  him.  He  there- 
fore delights  in  our  serving  him,  not  because  he  is 
the  better  for  it,  but  because  we  shall  be. 

PSALM  LXXXIL 

This  psalm  is  calculated  for  the  meridian  of  princes'  courts, 
and  courts  of  justice,  not  in  Israel  only,  but  in  other  na- 
tions; yet  it  was  probably  penned  primarily  for  the  use 
of  the  magistrates  of  Israel,  the  great  Sanhedrim,  and 
their  other  elders,  who  were  in  places  of  power,  and  per- 
haps by  David's  direction.     This  psalm  is  designed  to 
make  kings  wise,  and  to  instruct  tite  judges  of  tfie  eartli, 
as  ii.  10.  to  tell  them  their  dutv,  as  2  Sam.  xxiii.  3.  and  to 
tell  them  of  their  faults,  as  Iviii.  1.  We  have  here,  I.  The 
dignity  of  magistracv,  and  its  dependence  upon  God,  v. 
1.     II.   The  duty  of  magistrates,  V.  3,  4.     III.     The  de- 
generacy of  bad  magistrates,  and  the  mischief  they  do, 
V.  2,  5.     IV.     Their  doom  read,  v.  6,  7.     V.  The  desire 
and  prayer  of  all  good  people,  that  the  kingdom  of  God 
may  be  set  up  more  and  more,  v.  8.  Though  magistrates 
may  most  closely  apply  this  psalm  to  themselves,  yet 
we  may  any  of  us  sing  it  with  understanding,  when  we 
give  glory  to  God  in  singing  it,  as  presiding  in  all  public 
affairs,  providing  for  the  protection  of  injured  innocency, 
and  ready  to  punish  the  most  powerful  in  justice,  and 
when  we  comfort  ourselves  with  the  belief  of  his  present 
government,  and  with  the  hopes  of  his  future  judgment. 
A  fisahn  of  Asaph. 
1 .  ^^  OD  standeth  in  the  congregation  of 
\%  the  mighty:  he  judgeth  among  the 
gods.     2.  How  long  will  ye  judge  unjustly, 
and   accept  the  persons  of  the   wicked? 
Selah.     3.  Defend  the  poor  and  fatherless: 
do  justice  to  the  afflicted  and  needy.     4. 
Deliver  the  poor  and  needy:  rid  them  out 
of  the  hand  of  the  wicked.     5.  They  know 
not,    neither  will    they  understand;    they 
walk  on  in  darkness:  all  the  foundations  of 
the  earth  are  out  of  course. 

We  have  here, 

I.  God's  supreme  presidency  and  power  in  all 
councils  and  courts,  asserted  and  laid  down,  as  a 
great  ti-utli  necessary  to  be  believed  both  by  princes 
and  subjects;  {y.  1.)  God  stands,  as  chief  Direc- 
tor, in  the  congregation  of  the  mighty,  the  mighty 
One,  in  catn  fortis — in  the  councils  of  (he  firince, 
the  supreme  Magistrate,  and  he  judges  among  the 
gods,  the  inferior  magistrates;  both  the  legislative 
and  the  executive  power  of  princes  is  under  his  eye 
and  his  hand.  Observe  here,  1.  The  power  and 
honour  of  magistrates,  they  are  the  mighty;  they 
are  so  in  authority,  for  the  public  good;  it  is  a  great 
power  that  they  are  intrusted  with,  and  they  ought 
to  be  mighty  in  wisdom  and  courage.  Tliey  are,  in 
the  Hebrew  dialect,  called  gods;  the  same  word  is 
iised  for  these  subordinate  governors,  that  is  used 
for  the  sovereign  Ruler  of  the  world.  They  are 
Elohim;  angels  arc  so  called,  both  because  they  are 
great  in  power  aod  might,  and  because  God  is 
pleased  to  make  use  of  their  scr\'ice  in  the  goverii- 


ment  of  this  lower  world;  and  magistrates,  in  an  in- 
ferior capacity,  are  likewise  the  ministers  of  his 
providence  in  general,  for  the  keeping  up  of  order 
and  peace  in  liuman  societies,  and  particularly  of 
his  justice  and  goodness  in  pvniishing  evil  doers,  and 
protecting  the  m  that  do  well.  Good  magistrates, 
who  answer  the  ends  rf  magistracy,  are  as  Gcd; 
some  of  his  honour  is  put  upon  them,  they  are  his 
vicegerents,  and  great  blessings  to  any  people.  A 
divi7ie  sentence  is  in  the  lips  of  the  king,  Prov.  xvi. 
10.  But  as  roaring  lions,  and  ranging  dears,  so 
are  wicked  rulers  over  the  poor  people,  Prov.  xxvL 
15.  2.  A  gocxl  form  and  constitution  of  government 
intimated,  and  tliat  is  a  mixed  monarchy  like  curs; 
here  is  the  mighty  One,  the  Sovereign,  and  here  is 
his  congregation,  his  privy  council,  his  parliament, 
his  bench  of  judges,  who  are  called  the  gods.  3. 
God's  incontestable  sovereignty  maintained  in  pnd 
over  all  the  congregations  of  the  mighty.  God 
stands,  he  judges  among  them;  they  have  their 
power  from  him,  and  are  accountable  to  him;  by 
him  kings  reign.  He  is  present  at  all  their  debate  s, 
and  inspects  all  they  say  and  do,  and  what  is  said 
and  done  amiss  will  be  called  over  again,  and  they 
reckoned  with  for  their  mal-administrations.  God 
has  their  hearts  in  his  hands,  and  their  tongues  too, 
and  he  directs  them  which  way  soei'er  he  will, 
Prov.  xxi.  1.  So  that  he  has  a  negative  voice  in  all 
their  resolves,  anel  his  counsels  shall  stand,  what- 
ever devices  are  in  men's  hearts;  he  makes  what 
use  he  pleases  of  them,  and  serves  his  own  purposes 
and  designs  by  them,  though  their  hearts  little  think 
so,  Isa.  x.  7.  Let  magistrates  consider  this,  and  be 
awed  by  it;  God  is  with  them  in  the  judgment, 
2  Chron.  xix.  6.  Deut.  i.  17.  Let  subjects  ccnside  r 
this,  and  be  comforted  with  it;  for  good  princes  and 
good  judges,  who  mean  well,  are  under  a  divine  di- 
rection, and  bad  ones,  who  mean  ever  so  ill,  are 
under  a  divine  restraint. 

n.  A  charge  given  to  all  magistrates  to  do  good 
with  their  power,  as  they  will  answer  it  to  him  by 
whom  they  are  inti-usted  with  it,  v.  3,  4.  1.  They 
are  to  be  the  protectors  of  those  who  lie  exposed  to 
injury,  and  the  patrons  of  those  who  want  advice 
and  assistance.  Defend  the  poor,  who  have  no 
money  wherewith  to  make  friends  or  fee  counsel, 
and  the  fatherless,  who,  while  they  are  young  and 
unable  to  help  themselves,  have  lost  all  those  who 
woulel  liave  been  guides  of  their  youth.  Magistrates, 
as  they  must  be  fathers  to  their  country  in  general, 
so  particularly  to  those  in  it  who  are  fatherless; 
the}'  are  called  the  gods.  Herein  they  must  be  ff  1- 
lowers  of  him,  they  must  be  fathers  of  the  fatherless. 
Job  was  so.  Job  xxix.  12.  2.  They  are  to  admiitis- 
ter  justice  impartially,  and  do  right  to  the  afflicted 
and  needy,  who,  being  weak  and  helpless,  liave 
often  wrongs  done  them;  and  will  be  in  danger  of 
losing  all,  if  magistrates  do  not,  ex  officio — officially, 
interpose  for  their  relief.  If  a  poor  man  has  an 
honest  cause,  his  poverty  must  be  no  prejudice  to 
his  cause,  how  great  and  powerful  soever  th(  se  are 
that  contend  with  him.  3.  They  are  to  rescue 
those  who  are  already  fallen  into  the  hands  cf  op- 
pressors, and  deliver  them ;  (x'.  4.)  Rid  them  out 
of  the  hand  of  the  wicked,  avenge  them  of  their  ad- 
versary, Luke  xviii.  3.  These  are  clients  whom 
there  is  nothing  to  be  got  by,  no  pay  for  serving 
them,  no  interest  by  obliging  them;  yet  these  are 
they  whom  judges  and  magistrates  must  concern 
tliemselves  for,  whose  comfort  they  must  consult, 
and  whose  cause  they  must  espouse. 

III.  A  charge  drawn  up  against  bad  magistrates, 
who  neglect  their  duty,  and  abuse  their  power,  for 
R-ctting  that  God  standeth  among  them,  v.  2,  5. 
Observe, 

1.  Wliat  the  sin  is  they  are  here  charged  with; 
they  judge  unjustly,  contrary  to  the  rules  of  equity 


446 


PSALMS,  LXXXIII. 


and  the  dictates  of  their  consciences;  giving  judg- 
ment against  those  who  have  right  on  their  side, 
out  of  malice  and  ill-will;  or  for  those  who  have  an 
unrighteous  cause,  out  of  favour  and  partial  affec- 
tion. To  do  unjustly  is  bad,  but  to  judge  unjustly  is 
much  worse,  because  it  is  doing  wrong  under  colour 
of  right;  against  such  acts  of  injustice  there  is  least 
fence  for  the  injured,  and  by  them  encouragement 
is  given  to  the  injurious.  It  was  as  great  an  evil  as 
any  Solomon  saw  under  the  sun,  when  he  observed 
the  place  of  judgment,  that  iniquity  ivas  there, 
Eccl.  iii.  16.  Isa.  v.  7.  They  not  only  accepted  the 
persons  of  the  rich,  because  they  were  rich,  though 
that  is  bad  enough,  but  (which  is  much  worse)  they 
accepted  the  persons  of  the  nvicked,  because  they 
were  wicked;  they  not  only  countenanced  them  in 
their  wickedness,  but  loved  them  the  better  for  it, 
and  fell  in  with  their  interests.  Woe  unto  thee,  O 
land,  when  thv  judges  are  such  as  these ! 

2.  What  was  the  cause  of  this  sin.  They  were 
told  plainly  enough  that  it  was  their  office  and  duty 
to  protect  and  deliver  the  poor,  it  was  many  a  time 
given  them  in  charge,  yet  they  judge  unjustly,  for 
they  know  not,  neither  ivill  they  undeistand.  They 
do  not  care  to  hear  their  duty,  they  will  not  take 
pains  to  study  it,  they  have  no  desire  to  take  things 
right,  but  are  governed  by  interest,  not  by  reason 
or  justice;  a  gift  in  secret  blinds  their  eyes.  They 
know  not,  because  they  will  not  understand;  none 
so  blind  as  those  that  will  not  see.  They  have  baf- 
fled their  own  consciences,  and  so  they  walk  on  in 
darkness,  not  knowing  or  caring  what  they  do  or 
whither  they  go.  They  that  walk  on  in  darkness 
are  walking  on  to  everlasting  darkness. 

3.  What  were  the  consequences  of  this  sin;  .411 
the  foundations  of  the  earth,  or  of  the  land,  are  out 
of  course;  when  justice  is  perverted,  what  good  can 
be  expected?  The  earth  and  all  the  inhabitants 
thereof  are  dissolved,  as  the  psalmist  speaks  in  a 
like  Cise,  Ixxv.  3.  The  miscarriages  of  public  per- 
sons are  public  mischiefs. 

6.  I  have  said,  Ye  are  gods ;  and  all  of 
you  are  children  of  the  Most  High :  7.  But 
ye  shall  die  like  men,  and  fall  like  one  of 
the  princes.  8.  Arise,  O  God,  judge  the 
earth :  for  thou  shalt  inherit  all  nations. 

We  have  here, 

1.  Eaithlv  gods  abased  and  brought  down,  v.  6, 
7.  The  dignity  of  their  character  is  acknowledged; 
{■V.  6.)  I  have  said,  ye  are  gods.  They  have  been 
honoured  with  the  name  and  title  of  gods;  God  him- 
self called  tliem  so  in  the  statute  against  treasonable 
words;  (Exod.  xxii.  28.)  Thou  shalt  not  revile  the 
#  gods.  And  if  they  have  this  style  from  the  Foun- 
biin  of  honour,  who  can  dispute  it?  But  what  is 
man,  that  he  should  be  thus  magnified?  He  called 
them  gods,  because  unto  them  the  nvord  of  God 
came,  so  our  Saviour  expounds  it;  (John  x.  35.) 
they  had  a  commission  from  God,  and  were  dele- 
gated and  appointed  by  l\im  to  lie  the  shields  of  the 
earth,  the  conservators  of  the  public  peace,  and  re- 
\-engers  to  execute  wrath  upon  those  that  disturb 
it,  Rom.  xiii.  4.  All  of  them  arc  in  this  sense  chil- 
dren  of  the  most  High,  (iod  has  ]3Ut  some  of  his 
honour  upon  them,  and  employs  them  in  his  provi- 
dential government  of  the  world,  as  David  made 
his  sons  chief  rulers.  Or,  "  Because  I  said.  Ye  are 
gods,  ye  liave  carried  the  honour  further  than  wns 
iijttnck'd,  and  have  imae;ine(l  yourselves  to  be  the 
children  of  the  most  High,"  as  the  king  of  BabyU;n, 
(Isa.  xiv.  14.)  T-iVill  be  like  the  7nost  High,  and  tlie 
Icing  of  Tyre,  (Ezek.  xxviii.  2.)  77iou  hast  set  thy 
heart  as  the  heart  of  God.  It  is  a  hard  thing  for 
men  to  have  so  much  lionour  put  upon  them  by  the 
hand  of  God,  and  so  much  honour  paid  them,  as 


ought  to  be  by  the  children  of  men,  and  not  to  be 
pi-ou^  of  it  and  puffed  up  with  it,  and  so  to  think  of 
themselves  above  what  is  meet.  But  here  follows 
a  mortifying  consideration;  Ye  shall  die  like  men. 
This  may  be  taken,  either,  (1.)  As  the  punishment 
of  bad  magistrates,  such  as  judged  unjustly,  and  by 
their  misrule  put  the  foundations  of  the  earth  07it 
of  course;  God  will  reckon  with  them,  and  will  cut 
them  off  in  the  midst  of  their  pomp  and  prosperity; 
they  shall  die  like  other  wicked  men,  and  fall  like 
one  of  the  heathen  princes,  and  their  being  Israel- 
ites shall  not  secure  them,  any  more  than  their  be- 
ing judges;  or  like  one  of  the  angels  that  sinned;  or 
like  one  of  the  giants  of  the  old  world.  Compare 
this  with  that  which  Elihu  observed  concerning  the 
mighty  oppressors  in  his  time;  (Job  xxxiv.  26.)  He 
striketh  them  as  wicked  men  in  the  open  sight  of 
others.  Let  those  that  abuse  their  power,  know 
that  God  will  take  both  it  and  their  lives  from 
them;  for  wherein  they  deal  proudly,  he  will  show 
hi7tiself  above  them.  Or,  (2.)  as  the  period  of  the 
glory  of  all  magistrates  in  this  world;  let  them  not 
be  puffed  up  with  their  honour,  or  neglect  their 
work,  but  let  the  consideration  of  their  mortality, 
be  both  mortifying  to  their  pride,  and  quickening 
to  their  duty.  Ve  are  called  gods,  but  ye  have  no 
patent  for  immortality,  ye  shall  die  like  men,  like 
common  men,  and,  like  one  of  them,  ye,  O princes, 
shall  fall.  Note,  Kings  and  princes,  all  the  judges 
of  the  earth,  though  they  are  gods  to  us,  are  men 
to  God,  and  shall  die  like  men,  and  all  their  honour 
shall  be  laid  in  the  dust.  Mors  sceptra  ligonibus 
xquat — Death  mingles  sceptres  with  spades. 

2.  The  God  of  heaven  exalted  and  raised  high, 
V.  8.  The  psalmist  finds  it  to  little  purpose  to  rea- 
son with  these  proud  oppressors,  they  turned  a 
deaf  ear  to  all  he  said,  and  walked  on  in  darkness, 
and  therefore  he  looks  up  to  God,  appeals  to  him, 
and  begs  of  him  to  take  mito  himself  his  great  pow- 
er; jirise,  O  God,  judge  the  earth;  and,  when  he 
prays  that  he  would  do  it,  he  believes  that  he  will 
do  it;  Thou  shalt  inherit  all  nations.  This  has  re- 
spect, (1.)  To  the  kingdom  of  providence;  God  go- 
verns the  world,  sets  up  and  puts  down  whom  he 
pleases,  he  inherits  all  nations,  has  an  absolute  do- 
minion over  them,  to  dispose  of  them  as  a  man  does 
of  his  inheritance;  this  we  are  to  believe,  and  to 
comfort  ourselves  with,  that  the  earth  is  not  given 
so  nuich  i7ito  the  hands  of  the  wicked,  the  wicked 
rtilers,  as  we  are  tempted  to  think  it  is.  Job  ix.  24. 
But  God  has  reserved  the  power  to  himself,  and 
overiiiles  them.  In  this  faith  we  must  pray,  "  jirise, 
O  God,  judge  the  earth,  appear  against  those  that 
judge  unjustly,  and  set  shepherds  over  thy  people 
after  thine  own  heart. "  There  is  a  righteous  God 
to  whom  we  may  have  recourse,  and  on  whom  we 
may  depend,  for  the  effectual  relief  of  all  that  find 
themselves  aggrieved  by  unjust  judges.  (2.)  It  has 
respect  to  the  kingdom  of  the  Messiah.  It  is  a 
prayer  for  the  hastening  of  that,  that -Christ  would 
come,  who  is  to  judge  the  earth;  and  that  promise 
is  pleaded,  that  God  shall  give  him  the  heathen  for 
his  inheritance.  Thou,  O  Christ,  shalt  inherit  all 
nations,  and  be  the  Governor  over  them,  ii.  8. — 
xxii.  28.  Let  the  second  coming  of  Christ  set  to 
rights  all  these  disorders.  There  are  two  words 
with  which  we  may  comfort  ourselves  and  one  ano- 
ther, in  reference  to  the  mismanagements  of  power 
among  men;  one  is,  (Rev.  xix.  6.)  Hallelujah,  the 
Lord  God  omnipotent  reigneth;  the  other  is,  (Rev 
xxii.  20.)  Surely,  I  come  quickly. 

PSAOI  LXXXIII. 

This  psalm  is  the  last  of  those  that  ^o  under  the  name  of 
Asaph.  It  is  penned,  as  most  of  those,  upon  a  public 
account,  with  rrforcnce  to  the  insults'orthe  church's  ene- 
mies, who  fousiht  its  ruin.     Some  think  it  was  penned 


PSALMS,  LXXXIIl. 


44: 


apon  occasion  of  the  threatenins;  descent  which  was 
made  upon  the  land  of  Judah,  in  Jehoshaphat's  lime,  by 
the  Moabites  and  Ammonites,  those  children  of  Lot 
here  spolcen  of,  (v.  8.)  who  were  at  the  head  of  the  alli- 
ance, and  to  whom  all  the  other  states  here  mentioned 
were  auxiliaries.  We  have  the  story,  2  Chron.  xx.  1. 
where  it  is  said,  The  children  of  Moab  and  Ammon,  and 
others  besides  them,  invaded  the  land.  Others  think  it 
was  penned  with  reference  to  all  the  confederacies  of 
the  neighbouring  nations  against  Israel,  from  first  to 
last.  The  psalmist  here  makes  an  appeal  and  applica- 
tion, I.  To  God's  knowledge,  by  a  presentation  of  their 
desio^ns  and  endeavours  to  destroy  Israel,  v.  1..8.  II. 
To  God's  justice  and  jealousy,  both  for  his  church  and 
for  his  own  honour,  by  an  earnest  prayer  for  the  defeat 
of  their  attempt,  that  the  church  mi^ht  be  preserved, 
the  enemies  humbled,  and  God  glorified,  v.  9  . .  18.  This, 
in  the  singing  of  it,  we  may  apply  to  the  enemies  of 
the  gospel-church,  all  antichristian  powers  and  factions, 
representing  to  God  their  confederacies  agninst  Christ 
and  his  kingdom,  and  rejoicing  in  the  hope  that  all  their 
projects  will  be  baffled,  and  the  gates  of  hell  shall  not 
prevail  against  the  church. 

jl  song-  or  fisalm  of  Asafih. 

EEP  not  thou  silence,  O  God :  hold 
not  thy  peace,  and  be  not  still,  O 
God.  2.  For,  lo,  thine  enemies  make  a  tu- 
mult ;  and  they  that  hate  thee  have  lifted 
up  the  head.  3.  They  have  taken  crafty 
counsel  against  thy  people,  and  consulted 
against  thy  hidden  ones.  4.  They  have  said. 
Come,  and  let  us  cut  them  off  from  being  a 
nation;  that  the  name  of  Israel  may  be 
no  more  in  remembrance.  5.  For  they 
have  consulted  together  with  one  consent; 
they  are  confederate  against  thee  :  6.  The 
tabernacles  of  Edom,  and  the  Ishmaelites; 
of  Moab,  and  the  Hagarenes ;  7.  Gebal, 
and  Ammon,  and  Amalek ;  the  Philistines, 
with  the  inhabitants  of  Tyre;  8.  Assur 
also  is  joined  with  them :  they  have  holpen 
the  children  of  Lot.  Selah. 

The  Israel  of  God  were  now  in  danger  and  fear, 
and  great  distress;  and  yet  their  prayer  is  called, 
A  song  or  psalm,  for  singing  psalms  is  not  unseason- 
able, no,  not  when  the  harps  are  hung  upon  the 
willow-trees. 

I.  The  psalmist  here  begs  of  God  to  appear  on 
the  behalf  of  his  injured  threatened  people;  (x".  1.) 
*^  Keefi  not  thou  si/ence,  0  God,  but  give  judgment 
for  us  against  those  that  do  us  an  apparent  wrong." 
Thus  Jehoshaphat  prayed  upon  occasion  of  that  in- 
vasion; (2  Chron.  xx.  11.)  Behold,  how  they  reiuard 
us,  to  coine  to  cast  us  out  of  thy  /losscssion.  Some- 
times God  seems  to  connive  at  tlie  unjust  treatment 
which  is  given  to  his  people;  he  keeps  silence,  as 
one  that  either  did  not  observe  it,  or  did  not  concern 
himself  in  it;  he  holds  his  peace,  as  if  he  would  ob- 
serve an  exact  neutrality,  and  let  them  fight  it  out; 
he  is  still,  and  gives  not  the  enemies  of  his  people 
any  disturbance  or  opposition,  but  seems  to  sit  by 
as  a  man  astonished,  or  as  a  mighty  nian  that  can- 
not save.  Then  he  gives  us  leave  to  call  upon  him, 
as  here,  "  Keep  not  thou  silence,  O  God.  Lord, 
speak  to  us  by  thy  prophets,  for  our  encouragement 
against  our  fears;"  (as  he  did  in  reference  to  that 
invasion,  2  Chron.  xx.  14,  &c.)  "Lord,  speak  for 
us  by  thy  j^rovidence,  and  speak  against  our  ene- 
mies; speak  deliverance  to  us,  and  disappointment 
to  them."  God's  speaking  is  his  acting;  for  with 
him  saying  and  doing  are  the  same  thing. 

n.  He  here  gives  an  account  of  the  grand  alli- 
ance of  the  neighbouring  nations  against  Israel, 


which  he  begs  of  God  to  break,  and  blast  the  pro- 
jects of. 
Now  observe  here, 

1.  Against  whom  this  confederacy  is  formed;  it  is 
against  the  Israel  of  God,  and  so,  in  effect,  against 
the  God  of  Israel.  Thus  the  psalmist  takes  care 
to  interest  God  in  their  cause,  not  doubting  but  that, 
if  it  appeared  that  they  were  for  God,  God  would 
make  it  to  appear  that  he  was  for  them,  and  then 
they  might  set  all  their  enemies  at  defiance;  for 
who  then  could  be  against  them.''  "Lord,"  says  he, 
' '  they  are  thine  enemies,  and  they  hate  thee.  All 
wicked  people  are  God's  enemies,  (the  carnal  mind 
is  enmity  against  God,)  but  especially  wicked  per- 
secutors; they  hated  the  religious  worshippers  of 
God,  because  they  hated  God's  holy  religion,  and 
the  worship  of  him.  This  was  that  which  made 
God's  people  so  zealous  against  them — that  they 
fought  against  God;  They  are  confederate  against 
thee,  V.  5.  Were  our  interest  only  concerned,  we 
could  the  better  bear  it,  but  when  God  himself  is 
struck  at,  it  is  time  to  cry,  Help,  Lord !  Keep  not 
thou  sile?ice,  0  God.  He  proves  that  they  are  con- 
federate against  God,  for  they  are  so  against  the 
people  of  God,  who  are  near  and  dear  to  him,  his 
son,  his  first-born,  his  portion,  and  the  lot  of  his  in- 
heritance; he  may  truly  be  said  to  fight  against  me, 
that  endeavours  to  destroy  my  children,  to  root  out 
my  family,  and  ruin  my  estate.  "Lord,"  says  the 
psalmist,  "  they  are  thy  enemies,  for  they  consult 
against  thy  hidden  ones."  Note,  God's  people  are 
his  hidden  ones;  hidden,  (1.)  In  respect  of  secrecy; 
their  life  is  hid  ivith  Christ  in  God;  the  world 
knovjs  them  not;  if  they  knew  them,  they  would  not 
hate  them  as  they  do.  (2.)  In  respect  of  safety; 
God  takes  them  under  his  special  protection,  hides 
them  in  the  hollow  of  his  hand;  and  yet,  in  defiance 
of  God  and  his  power,  and  promise  to  secure  his 
people,  they  will  consult,  and  ruin  them,  and  cast 
them  down  from  their  ejccellericy,  (Ixii.  4.)  and  so 
make  a  prey  of  those  whom  the  Lord  has  set  apart 
for  hiinself  iv.  3.  They  resolve  to  destroy  those 
whom  God  resolves  to  preserve. 

2.  How  this  confederacy  is  managed;  the  Devil  is 
at  the  bottom  of  it,  and  therefore  it  is  carried  on,  (1. ) 
With  a  great  deal  of  heat  and  violence;  Thine  ene- 
mies make  a  tumult,  x'.  2.  The  heathen  rage,  ii.  1. 
The  nations  are  angry.  Rev.  xi.  18.  They  are 
noisy  in  their  clamours  against  the  people,  whom 
they  hope  to  run  down  with  their  loud  calumnies; 
tliis  comes  in  as  a  reason  why  God  should  not  keep 
silence:  "The  enemies  talk  big,  and  talk  much; 
Lord,  let  them  not  talk  all,  but  do  thou  speak  to 
them  in  thy  wrath,"  ii.  5.  (2.)  With  a  great  deal 
of  pride  and  insolence;  They  have  lifted  up  the 
head;  in  confidence  of  their  sticcess,  they  are  so  ele- 
vated, as  if  they  could  overtop  the  Most  High,  and 
overpower  the  Almighty.  (3.)  With  a  great  deal 
of  art  and  policy;  They  have  taken  crafty  counsel, 
XK  3.  The  subtlety  of  the  old  serpent  appears  in 
their  management,  and  they  contrive,  by  all  possi- 
ble means,  tliough  ever  so  base,  ever  so  bad,  to  gain 
their  point.  Thev  -d-m profound  to  make  slaughter. 
(Hos.  V.  2.)  as  if  they  could  outwit  Infinite  Wis- 
dom. (4.)  With  a  great  deal  of  unanimity;  what- 
ever separate  clashing  interest  they  haA^e  among 
themselves,  against  the  people  of  God  they  consult 
with  one  consent,  {v.  5.)  nor  is  Satan's  kingdom  di- 
vided against  itself  To  push  on  this  unholy  war, 
they  lay  their  heads  together,  and  their  honis,  and 
their  hearts  too.  Tas  est  et  ab  hoste  doceri — Even 
an  enemy  may  instruct.  Do  the  enemies  of  the 
church  act  with  one  consent  to  destroy  it?  Are  the 
kings  of  the  earth  of  one  mind  to  give  their  power 
and  honour  to  the  beast?  And  shall  not  the  church's 
friends  be  unanimous  in  serving  her  interests?  If 
Herod  and  Pilate  are  made  friends,  that  they  may 


448 


PSALMS,  LXXXni. 


join  in  crucifying  Christ,  surely  Paul  and  Barnabas, 
raul  and  Peter,  will  soon  be  made  friends,  that  they 
may  join  in  preaching  Chi'ist. 

3.  What  it  is  that  is  aimed  at  in  this  confederacy; 
they  consult  not  like  the  Gibeonites  to  make  a 
league  with  Israel,  that  they  might  strengthen 
themselves  l)y  such  a  desirable'alli;incc,  wh'ch  had 
been  their  wisdom:  they  consult,  not  only  to  chp 
the  Avings  (  f  Israel,  to  recover  their  new  conquests, 
and  check  the  progress  oi  their  victoricus  arms;  nc;t 
only  to  keep  the  balance  even  between  them  ;.nd 
Israel,  and  to  prevent  their  power  frcm  growing 
exorbitant;  this  w.U  not  serve;  it  is  no  less  th:in  the 
utt-r  ruin  and  extirpiition  of  Israel  that  they  de- 
sig-n;  (v.  4.)  "  Come,  let  us  cut  them  off  from  bchtg 
a  nation,  as  they  cut  off  the  seven  nations  (f  Ca- 
naan; let  us  leave  them  mather  root  nor  branch, 
but  lav  their  country  so  perfectly  waste,  that  the 
name  'of  Israel  may  be  no  more  in  remembrance, 
no  not  in  history ;"  for  with  them  they  would  de- 
stroy their  Bibles,  and  burn  all  their  records.  Such 
is  the  enmitv  of  the  sei-pent's  seed  against  the  seed 
of  the  woman.  It  is  the  secret  wish  of  wicked  men, 
that  the  church  of  God  might  not  have  a  being  in 
the  world,  that  there  might  be  no  such  thing  as  re- 
ligion among  mankind;  having  banished  the  sense 
0^  it  out  of  their  own  hearts,  they  would  gladly  see 
the  whole  earth  as  well  rid  of  it;  all  its  laws  and 
ordinances  abolished,  all  its  restraints  and  obliga- 
tions shaken  off,  and  all  that  preach,  profess,  or 
pi-actise  it,  cut  off;  this  they  would  bring  it  to,  if  it 
were  in  their  power;  but  he  that  sits  in  heaven  shall 
laugh  at  them. 

4.  Who  they  are  that  are  drawn  into  this  con- 
federacy; the  nations  that  entered  into  this  alliance 
are  here  mentioned,  [y.  6- -8.)  the  Edomites  and 
Ishmaelites,  both  descendants  from  Abraham,  lead 
the  van,  for  the  apostates  from  the  church  have 
beeri  its  most  bitter  and  spiteful  enemies,  witness 
Julian.  These  were  allied  to  Israel  in  blood,  and 
yet  in  alliance  against  Israel.  There  are  no  bonds 
of  nature  so  strong,  but  the  spirit  of  persecution  has 
broken  through  them;  The  brother  shall  betray  the 
brother  to  death.  Mo;ib  and  Ammon  were  the  chil- 
dren of  righteous  Lot;  but  as  an  incestuous,  so  a  de- 
generate, race.  Tlie  Philistines  were  long  a  thom 
in  Israel's  side,  and  very  vexatious;  how  the  inha- 
bitants of  Tyre,  who,  in  David's  time,  were  Israel's 
firm  allies,  come  in  among  their  enemies,  I  know 
not,  but  that  Assur,  that  is,  the  Assyrian,  also  is 
joined  with  them,  is  not  strange,  or  that  (as  the 
word  is)  they  were  an  arm  to  the  children  of 
Lot.  See  how  numerous  the  enemies  of  God's 
church  have  always  been;  Lord,  hoiv  are  they 
increased  that  trouble  it!  God's  heritage  was  a 
s])eckled  bird,  all  the  birds  round  about  tvere 
against  her;  (Jer.  xii.  9.)  which  highly  magnifies 
the  power  of  God  in  preserving  to  himself  a  church 
in  the  world,  in  despite  of  the  combined  force  of 
eaith  and  hell. 

9.  Do  unto  them  as  unto  the  Midianites  ; 
ris  to  Sisera,  as  to  Jabin,  at  the  brook  of  Ki- 
son  ;  10.  tVhirh  perished  at  En-dor:  they 
became  as  dune;  for  the  earth.  1 1 .  Make 
llieh'  nobles  like  Oreb  and  like  Zeeb;  yea, 
all  their  princes  as  Zebah  and  Zalmunna : 
12.  Who  said,  Let  us  take  to  ourselves  the 
houses  of  God  in  possession.  13.  O  my 
God,  make  them  like  a  wheel ;  as  the  stub- 
ble before  the  wind.  14.  As  the  fire  burn- 
eth  a  wood,  and  as  the  flame  setteth  the 
mountains  on  fire,  15.  So  persecute  them 
with  thy  tempest,  and  make  them  afraid 


with  thy  storm.  16.  Fill  their  faces  with 
shame;  that  they  may  seek  thy  name,  O 
Lord.  17.  Let  them  be  confounded  and 
troubled  for  ever;  yea,  let  tiiem  be  put  to 
shame,  and  perish:  18.  That  yneji  may 
know  tiiat  thou,  whose  name  alone  is  JE- 
HO\'AH,  art  the  Most  High  over  all  the 
earth. 

The  psalmist  here,  in  the  name  of  tlie  church, 
prays  for  the  destruction  (  f  those  confederate  forces, 
and,  in  God's  name,  fere  tells  it;  for  this,  prayer, 
that  it  might  be  so,  ameunts  to  a  prophecy  that  it 
shall  be  so;  and  this  prophecy  reaches  to  all  the 
enemies  of  the  gpsj^el-church;  whoever  they  be  that 
oppose  the  kingdi  m  of  Christ,  here  they  may  read 
their  doom. 

The  prayer  is,  in  short,  that  these  enemies,  who 
were  confederate  against  Israel,  might  be  defeated 
in  all  their  attempts,  and  that  they  might  prove 
their  own  ruin,  and  so  God's  Israel  might  be  pre- 
served and  perpetuated.  Now  this  is  here  illustrated, 

L  By  some  precedents;  let  that  be  their  punish- 
ment which  has  been  the  fate  of  others  who  have 
formerly  set  themselves  against  God's  Israel.  The 
defeat  and  discomfiture  of  former  combinations  may 
be  pleaded  in  prayer  to  God,  and  improved  for  the 
encouragement  of  our  own  faith  and  hope;  because 
God  is  the  same  still  that  ever  he  was,  the  same  to 
his  people,  and  the  same  against  his  and  their  ene- 
mies; with  him  is  no  variableness. 

1.  He  prays  that  their  armies  might  be  destroyed 
as  the  armies  of  former  enemies  had  been;  (v.  9,  10.  J 
Bo  to  them  as  to  the  Midianites;  let  them  be  routea 
by  their  own  fears;  for  so  the  Midianites  were, 
more  than  by  Gideon's  300  men.  Do  to  them  as  to 
the  army  under  the  command  of  Sisera,  who  Avas 
general  under  Jabin  king  of  Canaan,  which  God 
discomfited  (Judg.  iv.  15.)  at  the  brook  Kishon, 
near  to  which  was  Endor;  they  became  as  dung 
on  the  earth,  their  dead  bodies  were  thrown  like 
dung,  laid  in  heaps,  or  spread,  to  fatten  the  ground; 
they  were  trodden  to  dirt  by  Barak's  small,  but 
victorious,  army;  and  this  was  fitly  made  a  pre- 
cedent here,  because  Deborah  made  it  so  to  af- 
tertimes  when  it  was  fresh;  (Judg.  v.  31.)^  So  let 
all  thine  enemies  perish,  0  Lord,  that  is.  So  they 
shall  perish. 

2.  He  prays  that  their  leaders  might  be  destroyed 
as  they  had  been  formerly;  the  common  people 
would  not  have  been  so  mischievous,  if  their  jM-inces 
had  not  set  them  on,  and  therefore  they  are  particu- 
larly prayed  against,  v.  11,  12.  Observe,  (1.) 
What  their  malice  was  against  the  Israel  cf  God; 
thev  said.  Let  us  take  to  ourselves  the  houses  of  God 
in  'possession,  (j'.  12.)  the  pleasant  places  (.f  God, 
so  the  word  is,  bv  which  we  may  undei'stimd  the 
land  of  Canaan,  which  was  a  pleasant  land,  and 
was  Immanuel's  land;  or,  the  temple,  which  was 
indeed  God's  pleasant  place;  (Isa.  Ixiv.  11.)  or, 
(as  Dr.  Hammond  suggests,)  the  pleasant  pastures, 
which  tlicse  Arabians,  who  traded  in  cattle,  did,  in 
a  particular  manner,  seek  after.  The  princes  and 
nobles  aimed  to  enrich  themselves  bv  this  war;  ;  nd 
their  armies  must  be  made  as  dung  for  the  earth,  to 
serve  their  covetousness  and  their  ambition.  (2.) 
What  their  lot  should  be;  they  shall  be  made  like 
Oreb  and  Zeeb,  two  princes  of  the  Midianites,  Avho, 
when  their  forces  were  routed,  were  taken  in  their 
flight  by  the  Ephraimitcs,  and  slain;  (Judg.  vii.  25.) 
and,  like  Zeba  and  Zalmunna,  whom  Gideon  him- 
self slew,  Judg.  viii.  21.  "  Let  these  enemies  of 
ours  be  made  as  easy  a  prey  to  us,  as  they  were  to 
the  conquerors  then."  We  may  not  prescribe  to 
God,  but  we  may  pray  to  God"  that  he  will  deal 


PSALMS,  LXXXIV. 


449 


with  the  enemies  of  his  church  in  our  days,  as  he 
did  with  tliose  in  the  days  of  our  fatlicrs. 

II.  He  illustrates  it  by  some  similitudes,  and  prays, 

1.  That  God  would  make  them  like  a  wheel, 
(t.  13.)  that  they  might  be  in  continual  motion, 
unquiet,  unsettled,  and  giddy,  in  all  their  counsels 
and  resolves;  that  they  mig;ht  roll  down  easily  and 
speedily  to  their  own  ruin.  Or,  as  some  think,  that 
they  might  be  broken  by  the  judgments  of  God,  as 
the  corn  is  broken,  or  beaten  out,  by  the  wheel 
which  was  then  used  in  tlireshing.  Thus,  when  a  wise 
king  scattereth  the  ivicked,  he  is  said  to  bring  the 
tvheel  over  them,  Prov.  xx.  26.  They  that  trust  in 
God  liave  their  hearts  fixed;  they  that  fight  against 
him  are  unfixed,  like  a  wheel. 

2.  That  they  might  be  chased  as  stubble,  or  chaff, 
before  the  fierce  wind.  The  wheel,  though  it  con- 
tinually turn  round,  is  fixed  on  its  own  axis;  but  let 
them  have  no  more  fixation  than  the  light  stubble 
has,  which  the  wind  hurries  away,  and  nobody  de- 
sires to  save  it,  but  is  willing  it  should  go,  Ps.  i.  4. 
Thus  shall  the  wicked  be  driven  away  in  his  wick- 
edness, and  chased  out  of  the  world. 

3.  That  they  might  be  consumed,  as  wood  by  the 
fire,  or  as  briers  and  thorns,  as  fem  or  furze,  upon 
the  mountains,  by  the  flames,  v.  14.  When  the 
stubble  is  driven  by  the  wind,  it  will  rest,  at  last, 
under  some  hedge,  in  some  ditch  or  other;  but 
he  prays  that  they  might  not  only  be  driven  away 
as  stubble,  but  burnt  as  stubble.  And  this  will  be 
the  end  of  wicked  men,  (Heb.  vi.  8.)  and  particu- 
larl}'  of  all  the  enemies  of  God's  church.  The  red- 
dition  of  these  comparisons  we  have;  (x^.  15.)  So 
persecute  them  with  thy  temjiest,  persecute  them  to 
their  utter  ruin,  and  make  them  afraid  with  thy 
storm.  See  how  sinners  are  made  miserable;  the 
storm  of  God's  wrath  raises  terrors  in  their  own 
hearts,  and  so  they  are  made  completely  miserable. 
God  can  deal  witli  the  proudest  and  most  daring 
sinner  that  has  bid  defiance  to  his  justice,  and  can 
make  liim  afraid  as  a  gi-asshopper.  It  is  the  torment 
of  devils,  that  they  tremble. 

III.  He  illustrates  it  by  the  good  consequences  of 
their  confusion,  v.  16.  •  18.  He  prays  here  that  God, 
having  filled  their  hearts  with  terror,  would  thereby 
fill  their  faces  with  shame,  that  they  might  be 
ashamed  of  their  enmity  to  the  people  of  God, 
(Isa.  xxvi.  11.)  ashamed  of  their  folly  in  acting  both 
against  Omnipotence  itself,  and  their  own  tnie  in- 
terest. They  did  what  they  could  to  put  God's 
people  to  shame,  but  the  shame  will,  at  length,  re- 
turn upon  themselves. 

Now,  1.  The  beginning  of  this  shame  might  be  a 
means  of  their  conversion;  "Let  them  be  broken 
and  baffled  in  their  attempts,  that  they  ?nay  seek  thy 
name,  O  Lord.  Let  them  be  put  to  a  st;;nd,  that 
they  may  have  both  leisure  and  reason  to  pause  a 
little,  and  consider  who  it  is  that  they  are  fighting 
against,  and  what  an  unequal  match  they  are  for 
him,  and  may,  therefore,  humble  and  submit  them- 
selves, and  desire  conditions  of  peace.  Let  them  be 
made  to  fear  thy  name,  and  perhaps  that  will  bring 
them  to  seek  thy  name."  Note,  That  which  we 
should  earnestly  desire  and  beg  of  God  for  our  ene- 
mies and  persecutors,  is,  that  God  would  bring  them 
to  repentance,  and  we  should  desire  their  abasement 
in  order  to  this;  no  other  confusion  to  them,  than 
what  may  be  a  step  toward  their  conversion. 

2.  If  it  did  not  prove  a  means  of  their  conversion, 
the  perfecting  of  it  would  redound  greatly  to  the 
honour  of  God;  if  they  will  not  be  ashamed  and 
repent,  let  them  be  put  to  shame  and  perish;  if  they 
will  not  be  troubled  and  turned,  which  would  soon 
put  an  end  to  all  their  trouble,  a  happy  end,  let 
them  be  troubled  for  ever,  and  never  have  peace; 
this  will  be  for  God's  glory;  (t.  18.)  that  other  men 
may  know  and  own,  if  thev  themselves  will  not. 

Vol.  III. — 3  L 


that  thou,  whose  name  alone  is  JEHOVAH,'{t\i'eX 
incommunicable,  though  net  ineffable,  name,)  art 
the  Most  High  over  all  the  earth.  God's  triumi)hs 
over  his  and  his  church's  enemies,  will  be  incon- 
testable proofs,  (1.)  That  he  is,  according  to  his 
name  Jehovah,  a  self-existent,  self-sufficient.  Be- 
ing, that  has  all  power  and  perfection  in  himself. 
(2.)  That  he  is  the  most  high  God,  sovereign  Lord 
of  all,  above  all  gods,  above  all  kings,  above  all  that 
exalt  themselves,  and  pretend  to  be  high.  (3. )  That 
he  is  so,  not  only  over  the  land  of  Israel,  but  over 
all  the  earth,  even  those  nations  of  the  earth  that  do 
not  know  him,  or  own  him,  for  his  kingdom  ndes 
over  all.  These  are  great  and  unquestionable  tiiiths, 
but  men  will  hardly  be  persuaded  to  know  and  be- 
lieve them;  therefore  the  psalmist  prays  that  the 
desti-uction  of  some  might  be  the  conviction  of 
others.  The  final  ruin  ot  all  God's  enemies,  in  the 
gi-eat  day,  will  be  the  effectual  proof  of  this,  laefore 
angels  and  men;  when  the  everlasting  shame  and 
contempt  to  which  sinners  shall  rise,  (Dan.  xii.  2. ) 
shall  redound  to  the  everlasting  honour  and  praise 
of  that  God  to  whom  vengeance  belongs. 

PSALM  LXXXIV. 

Though  David's  name  be  not  in  the  title  of  this  psalm,  yet 
we  have  reason  to  think  he  was  tiie  penman  of  it,  be- 
cause it  breathes  so  much  of  his  excellent  spirit,  and 
is  so  like  to  the  63d  psalm,  which  was  penned  by  him;  it 
is  supposed  that  David  penned  this  psalm  when  lie  was 
forced,  by  Absalom's  rebellion,  to  quit  his  city,  which  he 
lamented  his  absence  from,  not  so  much  because  it  was 
the  royal  city,  as  because  it  was  the  holy  citv,  witness 
this  psalm,  which  contains  the  pious  brcalhinffs  of  a  gra- 
cious soul  after  God,  and  communion  with  hiin.  Though 
it  be  not  entitled,  yet  it  may  litly  be  looked  upon  asj^a 
psalm  or  sonp-  for  the  sabbath-day,  the  day  of  our  solemn 
assemblies.  The  psalmist  here  with  great  devotion  ex- 
presses his  affection,  I.  To  the  ordinances  of  God;  his 
value  for  them,  (v.  1.)  his  desire  toward  them,  (v.  2,  3.) 
his  conviction  of  the  happiness  of  those  that  did  enjoy 
Ihem,  ( V.  4 . .  7. )  and  his  placing  of  his  own  happiness  so 
very  much  in  the  enjoyment  of  them,  v.  10.  11.  To  the 
God  of  the  ordinances;  his  desire  toward  him,  (v.  8,  9.) 
his  faith  in  him,  (v.  11.)  and  his  conviction  of  the  hap- 
piness of  those  that  put  their  confidence  in  him,  v.  12. 
In  singing  this  psalm,  we  should  have  the  same  devout 
affections  working  toward  God,  that  David  had,  and  then 
the  singing  of  it  will  be  very  pleasant. 

To  the  chief  musician  upon  Gittith.     A  psalm  for 
the  sons  of  Korah. 

1 .  XTO  W  amiable  are  thy  tabernacles,  O 
JOL  Lord  of  hosts  !  2.  My  soul  long- 
eth,  yea,  even  fainteth,  for  tlie  courts  of  the 
Lord  ;  my  hearf  and  my  flesh  crieth  out 
for  the  living  God.  3.  Yea,  the  sparrow 
hath  found  a  house,  and  the  swallow  a  nest 
for  herself,  where  she  may  lay  her  young, 
even  thine  altars,  O  Lord  of  hosts,  my 
King,  and  my  God.  4.  Blessed  are  they 
that  dwell  in  thy  house :  they  will  be  still 
praising  thee.  Selah.  5.  Blessed  is  the 
man  whose  strength  is  in  thee ;  in  whose 
heart  are  the  \ya.ys  of  the??!,  6.  Who  passing 
through  the  valley  of  Baca,  make  it  a  well": 
the  rain  also  filleth  the  pools.  7.  They  go 
from  strength  to  strength  ;  ever?/  one  of  them 
in  Zion  appeareth  before  God. 

The  psalmist  here,  being  by  force  restrained  from 
waiting  upon  God  in  public  ordinances,  by  the  want 
of  them  is  brought  under  a  more  sensible  conviction 
than  ever  of  the  worth  of  them.     Obsen^e, 

I.  The  wonderful  beauty  he  saw  in  holy  institu 


450 


PSALMS,  LXXXIV. 


tions;  {v.  1.)  Hoiv  amiable  are  thy  tabernacles,  O 
Lord  of  hosts!  Some  think  tliat  he  htre  calls  God 
the  Lord  of  hosts,  that  is,  in  a  special  manner  of  the 
angels,  the  heavenly  hosts,  because  of  the  presence 
of  the  angels  in  God's  sanctuary ;  they  attended  tlie 
Shechinah,  and  were  (as  some  think)  signified  by 
the  cheinibim;  God  is  the  Lord  of  these  hosts,  and 
his  tabernacle  is:  it  is  spoken  of  as  more  than  one, 
(thy  tabernacles,)  because  there  were  divers  courts 
in  which  the  people  attended,  and  because  the 
tabernacle  itself  consisted  of  a  holy  place,  and  a 
most  holy.  How  amiable  are  these !  How  lovely  is 
the  sanctuary  in  the  eyes  of  all  that  are  tnaly  sanc- 
tified! Gracious  souls  see  a  wonderful,  an  inexpres- 
sible, beauty  in  holiness,  and  in  holy  work.  A 
tabernacle  was  a  mean  habitation,  but  the  disad- 
vantage of  external  circumstances  makes  holy  or- 
dinances not  at  all  the  less  amiable,  for  the  beauty 
of  holiness  is  spiritual,  and  their  glory  is  within. 

n.  The  longing  desire  he  had  to  return  to  the 
enjoyment  of  public  ordinances,  or  rather  of  God  in 
them,  V.  2.  It  was  an  entire  desire;  body,  soul,  and 
spirit,  concurred  in  it,  he  was  not  conscious  to  him- 
self of  any  rising  thought  to  the  contrary ;  it  was  an 
intense  desire;  it  was  like  the  desire  of  the  ambi- 
tious, or  covetous,  or  voluptuous.  He  longed,  he 
fainted,  he  cried  out,  importunate  to  be  restored  to 
his  place  in  God's  courts,  and  almost  impatient  of 
delay.  Yet  it  was  not  so  much  the  courts  of  the 
Lord  that  he  coveted,  but  he  cried  out,  in  prayer, 
for  the  living  God  himself.  Oh  that  I  might  know 
him,  and  be  again  taken  into  communion  with  him! 
1  John  1,  3.  Ordinances  are  empty  things,  if  we 
meet  not  with  God  in  the  ordinances. 

ni.  His  grudging  the  happiness  of  the  little  birds 
that  made  their  nests  in  the  buildings  that  were  ad- 
joining to  God's  altars,  x>.  3.  This  is  an  elegant  and 
surprising  expression  of  his  affection  to  God's  altars; 
The  sparrow  has  found  a  house,  and  the  swallow 
a  nest  for  herself.  These  little  birds,  by  the  instinct 
ajid  direction  of  nature,  provide  habitations  for 
themselves  in  houses,  as  other  birds  do  in  the  woods, 
both  for  their  own  repose,  and  in  which  to  lay  their 
young;  some  such  David  supposes  there  were  in  the 
buildings  about  the  courts  of  God's  house,  and 
wishes  himself  with  them.  He  would  rather  live 
in  a  bird's  nest  nigh  God's  altars,  than  in  a  palace  at 
a  distance  from  them.  He  sometimes  wished  for  the 
wings  of  a  dove,  on  which  to  fly  into  the  wilder- 
ness; (Iv.  6.)  here  for  the  wings  of  a  sparrow,  that 
he  might  fly  undiscovered  into  God's  courts;  and, 
though  to  watch  as  a  s/iarrow  alone  upon  the  hoitse- 
tofi,  is  the  description  of  a  ve^y  melancholy  state 
and  spirit,  (cii.  7.)  yet  David  would  be  glad  to  take 
it  f'jr  his  lot,  provided  he  might  Idc  near  God's 
altars.  It  is  better  to  be  serving  God  in  solitude, 
than  serving  sin  with  a  multitude.  The  word  for  a 
sparrow  signifies  any  little  bird,  and  (if  I  may  offer 
a  conjecture)  perhaps,  when,  in  David's  time,  music 
was  introduced  so  much  into  the  sacred  service,  both 
voc;d  and  instrumental,  to  complete  the  harmony, 
they  had  singing-birds  in  cages  hung  aljout  the 
courts  of  tlie  tabernacle,  (for  we  find  the  singing  of 
birds  taken  notice  of  to  the  glory  of  God,  civ.  12.) 
and  David  en\ies  the  happiness  of  these,  and  would 
gladly  change  places  witn  them.  Observe,  David 
envies  the  happiness  not  of  those  birds  that  flew 
over  the  altars,  and  had  only  a  transient  view  of 
Cxod's  courts,  but  of  those  that  had  nests  for  them- 
selves there;  David  will  not  think  it  enough  to  so- 
journ in  God's  house  as  a  way-faring  man  that  turns 
aside  to  tarry  for  a  night,  but  let  this  be  his  rest,  his 
home,  here  he  will  dwell.  And  he  takes  notice 
that  these  birds  not  only  have  nests  for  themselves 
there,  but  that  there  they  lay  their  young;  for  those 
who  have  a  place  in  God  s  courts  themselves,  cannot 
but  desire  that  their  children  also  may  have  in  God's 


house,  and  within  his  w.;lls,  a  pl?cG  and  a  name, 
that  th'jy  may  feed  their  kids  beside  the  shepherds' 
tents.  Some  give  another  sense  cf  this  verse; 
"Lord,  by  thy  providence  tlvu  hast  furnished  the 
birds  with  nests  and  resting-places,  agreeable  to 
their  nature,  and  to  them  they  have  free  recourse; 
but  thine  altar,  which  is  mj^  nest,  my  resting-jilace, 
which  I  am  desirous  of  as  ever  the  wandering 
bird  was  of  her  nest,  I  cannot  have  access  to. 
Lord,  wilt  thou  prcjvide  better  for  thy  birds  than 
for  thy  babes?  As  a  bird  that  wanders  from,  her 
nest,  so  am  I,  now  that  I  wander  from  the  place  of 
God's  altars,  for  that  is  my  place;  (Prov,  xxvii.  8.) 
I  shall  never  be  easy  till  I  return  to  my  place  again.  ' 
Note,  They  whose  souls  are  at  home,  at  rest,  in 
God,  cannot  but  desire  a  settlement  near  his  ordi- 
nances. There  were  two  altars,  one  for  sacrifice, 
the  other  for  incense,  and  David,  in  his  desire  of  a 
place  in  God's  courts,  has  an  eye  to  both,  as  we 
also  must,  in  all  our  attendance  on  God,  have  an 
eye  both  to  the  satisfaction  and  to  the  intercession 
of  Christ.  And,  lastly.  Observe  how  he  eyes  God 
in  this  address;  Thou  art  the  Lord  of  hosts,  my 
Ki72g,  and  my  God.  Where  should  a  poor  dis 
tressed  subject  seek  for  protection  but  with  his  king.' 
Ayid  should  not  a  people  seek  unto  their  God?  My 
King,  my  God,  is  Lord  of  hosts;  by  him  and  his 
altars  let  me  live  and  die. 

IV.  His  acknowledgment  of  the  happiness  both 
of  the  ministers  and  of  the  people  that  had  liberty 
of  attendance  on  God's  altixrs;  "  Blessed  are  they; 
oh  when  shall  I  return  to  the  enjoyment  of  that 
blessedness.'"' 

1.  Blessed  are  the  ministers;  the  priests  and  Le 
vites,  who  have  their  residence  about  the  tabernacle, 
and  are,  in  their  courses,  employed  in  the  service  of 
it;  {v.  4.)  Blessed  are  they  that  dwell  in  thy  house, 
that  are  at  home  there,  and  whose  business  lies 
there.  He  is  so  far  from  pitying  them  as  confined  to 
a  constant  attendance,  and  obliged  to  pei"petual  se- 
riousness, that  he  would  sooner  envy  them  than  the 
greatest  princes  in  the  world.  There  are  those  that 
bless  the  covetous,  but  he  blesses  the  religious. 
Blessed  are  they  that  dwell  in  thy  house;  (not  be- 
cause they  have  good  wages,  a  part  of  every  sacri- 
fice for  themselves,  which  would  enable  them  to 
keep  a  good  table,  l)ut  because  they  have  good 
work;)  i/iey  will  be  still  praising  thee;  and  if  there 
be  a  heaven  upon  earth,  it  is  in  praising  God,  in 
continually  praising  him.  Apply  this  to  his  house 
above;  blessed  are  they  that  dwell  there,  angels 
and  glorified  saints,  for  they  rest  not  day  or  night 
from  praising  God.  Let  us  therefore  spend  as 
much  of  our  time  as  may  be  in  that  blessed  work 
in  which  we  hope  to  spend  a  joyful  eternity. 

2.  Blessed  are  the  people,  the  inhabitants  of  the 
country,  who,  though  they  do  not  constantly  dwell 
in  God's  house,  as  the  priests  do,  yet  have  liberty  of 
access  to  it,  at  the  times  appointed  for  their  solemn 
feasts,  the  three  great  feasts,  at  which  all  the  males 
were  obliged  to  give  their  attendance",  Deut.  xvi.  16. 
David  was  so  far  from  reckoning  this  an  imposition, 
and  a  hardship  put  upon  them,  that  he  envies  the 
happiness  of  those  who  might  thus  attend,  i'.  5- -7. 

Those  whom  he  pronoxmces  blessed,  are  here 
described; 

(1. )  They  are  such  as  act  in  religion  from  a  rooted 
principle  of  dependence  upon  God,  and  devoted- 
ness  to  him;  Blessed  is  the  man  whose  strength  is  in 
thee,  who  makes  thee  his  Strength,  and  strongly 
stays  himself  upon  thee;  who  makes  thy  name  his 
strong  Tower,  into  which  he  runs  for  sa'fet}-,  Prov. 
xviii.  10.  Happy  is  the  man  whose  hope  is  in  tht 
Lord  his  God,  Ps.  xl.  4. — cxlvi.  5.  Those  are  truly 
ha])py,  who  go  forth,  and  go  on,  in  the  exercises  or 
religion,  not  in  their  own  strength,  (for  then  the 
work  is  sure  to  miscarry,)  but  in  the  strength  of  the 


PSALMS,  LXXXIV. 


451 


j^race  of  Jesus  Christ,  from  whom  all  om*  sufficiency 
is.  David  wished  to  return  to  God's  tabernacles 
again,  that  there  he  might  strengthen  himself  in  the 
Lord  his  God  for  service  and  suft'ering. 

(2. )  They  are  such  as  have  a  love  for  holj-  ordinan- 
ces, in  luhusc  heart  are  the  ways  of  them,  that  is, 
who,  having  placed  their  happiness  in  God  as  their 
Endj  rejoice  in  all  the  ways  that  lead  to  him,  all 
tliose  means  by  which  their  graces  are  strengthened, 
and  their  communion  with  him  kept  up.  They  not 
only  walk  in  these  ways,  but  they  have  them  in  their 
hearts,  they  lay  them'  near  their  hearts;  no  care  or 
conctrn,  no  pleasure  or  delight,  lies  nearer  than  this. 
Note,  Those  who  have  the  new  Jenisalem  in  their 
eye,  must  have  the  ways  that  lead  to  it  in  theii  heart, 
must  mind  them,  their  eyes  must  look  straight  for- 
ward in  them,  must  ponder  the  paths  of  them,  must 
keep  close  to  them,  and  be  afraid  of  turning  aside  to 
the  right  hand  or  to  the  left.  If  we  make  God's 
promise  our  strength,  we  must  make  (iod's  word 
our  rule,  and  walk  by  it. 

(3. )  They  are  such  as  will  break  through  difficulties 
and  discouragements,  in  waiting  upon  God  in  holy 
ordinances,  x'.  6.  When  they  c  -me  up  out  of  the 
country  to  worship  at  the  feasts,  their  way  lies 
through  many  a  dry  and  sandy  valley,  (so  some,  )  in 
which  thev  are  I'eady  to  pei'ish  for  thirst;  but,  to 
guard  against  that  inconvenience,  they  dig  little  pits 
to  recei^^e  and  keep  the  rain  water,  which  is  ready 
to  them  and  others  for  their  refreshment.  \\"hen 
they  make  the  pools,  the  rain  of  heaven  fills  them; 
if  we  be  ready  to  receive  the  grace  of  God,  that  grace 
shall  not  be  wanting  to  us,  but  shall  be  sufficient  for 
us  at  all  times;  their  way  lay  through  man}'  a  weep- 
ing valley,  so  Baca  signifies,  that  is,  as  others  under- 
stand it,  many  watery  vallies,  which,  in  wet  wea- 
ther, when  ^/ze  rain  filled  thefiools,  either  through  the 
rising  of  the  waters,  or  through  the  dirtiness  of  the 
way,  wereunpassable;  but,  by  draining  and  trench- 
ing, them,  they  made  a  road  through  them  for  the 
i)enefit  of  those  who  went  up  to  Jenisalem.  Care 
should  be  taken  to  keep  those  roads  in  repair  that 
lead  to  church,  as  well  as  those  that  lead  to  market. 
But  all  this  is  intended  to  show,  [1.]  That  they  had 
a  good  will  to  the  journey.  When  they  were  to  at- 
tend the  solemn  feasts  at  Jeinisalem,  they  would  not 
be  kept  back  by  bad  weather,  or  bad  ways,  nor  make 
those  an  excuse  for  staying  at  home.  Difficulties  in 
the  way  of  duty  are  designed  to  try  our  resolution ; 
and  he  that  obsen<es  the  vjind  shall  not  sow.  [2.] 
That  they  made  the  best  of  the  way  to  Zion,  con- 
trived and  took  pains  to  mend  it  where  it  was  bad, 
and  bore,  as  well  as  they  could,  the  inconveniences 
that  could  not  be  removed.  Ovu*  way  to  heaven  lies 
through  a  valley  of  Baca,  but  even  that  way  may  be 
made  a  well,  if  we  make  a  due  improvement  of  the 
comforts  God  has  provided  for  the  pilgrims  to  the 
heaveiily  city. 

(4. )  They  are  such  as  are  still  pressing  forward  till 
they  come  to  their  journey's  end,  at  length,  and  do 
not  take  up  short  of  it;  {y.  7. )  They  go  from  strength 
to  strength;  their  company  increases  by  the  acces- 
sion of  more  out  of  every  town  they  pass  through, 
till  they  become  very  numerous;  those  that  were 
near  staid  till  those  that  were  further  rff  called  on 
them,  saying,  Come,  and  let  its  go  to  the  house  of 
the  Lord;  ^cxxii.  1,  2.)  that  they  might  go  together 
in  a  body,  m  token  of  their  mutual  love.  Or,  the 
particular  persons,  instead  of  being  fatigued  with 
the  tediousness  of  their  journey,  and  the  difficulties 
they  met  with,  the  nearer  they  came  to  Jerusalem, 
were  the  more  livelv  and  cheerful,  and  so  went 
stronger  and  stronger.  Job  xvii.  9.  Thus  it  is 
promised  that  they  that  wait  on  the  Lord,  shall  re- 
new their  strength,  Isa.  xl.  31.  Even  where  they  are 
weak,  there  they  are  strong.  They  go  from  virtue 
to  virtue;  (so  some; )  it  is  the  same  word  that  is  used 


for  the  virtuous  woman;  they  that  press  forward  in 
their  Christian  course,  sliall  find  Gc  d  adding  grace 
to  their  graces,  John  i.  16.  They  shall  be  changed 
from  glory  to  glory,  (2  Cor.  iii.  18.)  from  one  degree 
of  glorious  grace  to  another;  till,  at  length,  every  o/,e 
of  them  afifiears  before  God  in  Zion,  to  give  glcry  to 
him,  and  receive  blessings  from  him.  Note,  They 
Avho  grow  in  grace,  shall,  at  last,  be  perfect  in  glory. 
The  Chaldee  reads  it.  They  go  from  the  house  of 
the  sanctuary  to  the  house  of  doctrine;  and  the 
ftains  which  they  have  taken  about  the  law  shall  afi- 
fiear  before  God,  whose  majesty  dwells  i?i  Zion.  We 
must  go  from  one  duty  to  another,  from  prayer  to  the 
word,  from  practising  what  we  have  leanied  to  learn 
more;  which,  if  we  do,  the  benefit  of  it  will  appear, 
to  God's  glory,  and  our  own  everlasting  comuirt. 

8.  O  Lord  God  of  hosts,  hear  my  prayer  : 
give  ear,  O  God  of  Jacob.  Selah.  9.  Bc- 
liold,  O  God,  our  shield,  and  look  upon  the 
face  of  thine  anointed.  10.  For  a  day  in  thy 
courts  is  better  than  a  thousand.  I  had  ra- 
ther be  a  door-keeper  in  the  house  of  my  God, 
than  to  dwell  in  the  tents  of  wickedness 
1 1 .  For  the  Lord  God  is  a  sun  and  shield  : 
the  Lord  will  give  grace  and  glory:  no 
good  t/dng  will  he  withhold  from  them  that 
walk  uprightly.  1 2.  O  Lord  of  hosts,  bless- 
ed is  the  man  that  trusteth  in  thee. 

Here, 

I.  The  psalmist  prays  for  audience  and  accept  - 
ance  with  God,  not  mentioning  particularly  what  he 
desired  God  would  do  for  him;  he  needed  to  say  no 
more,  when  he  had  professed  such  an  affectionate 
esteem  for  the  ordinances  of  God,  which  now  he  was 
restrained  and  banished  from;  all  his  desire  was,  in 
that  profession,  plainly  before  God,  and  his  longing, 
his  groaning,  wei-e  not  hid  from  him;  therefore  he 
prays,  (v.  8,  9.)  only  that  God  would  hear  his  pray- 
er, and  give  ear,  that  he  would  behold  his  condition, 
behold  his  good  affection,  and  look  upon  his  face, 
which  way  it  was  set,  and  how  his  countenance  dis- 
covered the  longing  desire  he  had  toward  God's 
courts;  he  calls  himself  (as  many  think^  God's 
anointed,  for  David  was  anointed  by  him,  and 
anointed  for  him.  In  this  petition,  1.  He  has  an  e^'e 
to  God,  under  several  of  his  glorious  titles.  As  the 
Lord  God  of  hosts,  who  has  all  the  creatures  at  his 
command,  and  thei'efore  has  all  power  both  in 
heaven  and  in  earth;  as  the  God  of  Jacob,  a  God  in 
covenant  with  his  own  people,  a  God  who  never  said 
to  the  praj-ing  seed  of  Jacob,  Seek  ye  jne,  in  vai?i; 
and  as  God  our  Shield,  who  takes  his  people  under 
special  protection,  pursuant  to  his  covenant  with 
Abraham  their  father,  (Gen.  xv.  1.^  Tearnot,  Abra- 
ham, lam  thy  Shield.  When  David  could  not  be 
hid  in  the  secret  of  God's  tabernacle,  (Ps.  xxvii.  5.) 
being  at  a  distance  from  it,  yet  he  hoped  to  find  God 
his  Shield  ready  to  him,  wherever  he  was.  2.  He 
has  an  eye  to  the  Mediator;  for  of  him  I  rather  un- 
derstand those  words.  Look  upon  the  face  of  thy 
Messiah,  thine  Anointed  One;  for  of  his  anointing 
David  spake,  xlv.  7.  In  all  our  addresses  to  God,  we 
must  desire  that  he  would  look  upon  the  face  of 
Christ,  accept  us  for  his  sake,  and  be  well-pleased 
with  us  in  him;  we  must  look  with  an  eye  of  faith, 
and  then  God  will  v.ith  an  e}'e  of  favour  look  upOTi 
the  face  of  the  Anointed,  who  docs  show  his  face, 
v,'hcn  v>'e,  without  him,  dare  not  show  ours. 

II.  He  pleads  his  love  to  God's  ordinances,  and  his 
dependence  u]Drn  God  himself. 

1.   God's  courts  were  his  choice,  v.  10.     A  veiy 
great  regard  he  had  for  holy  ordinances,  he  valued 


152 


PSALMS,  LXXXV. 


them  above  any  thing  else,  and  he  expresses  his  value 
for  them,  (1.)  By  preferring  the  time  of  God's  wor- 
sliip  before  all  other  time;  A  day  spent  in  thy  courts, 
in  attending  on  the  services  of  religion,  wholly  ab- 
stracted from  all  secular  affairs,  is  better  than  a 
thousand,  not  than  a  thousand  in  thy  courts,  l)ut  any 
where  else  in  this  world,  though  in  tlie  midst  of  all 
the  delights  of  the  children  of  men.  Better  than  a 
thousand,  he  does  not  say  days,  you  may  sujjply  it 
with  years,  with  ages,  if  }'ou  will,  and  yet  David  will 
set  his  hand  to  it.  "A  day  in  thy  courts,  a  sibbath-day, 
a  holy-day,  a  feast-day,  though  but  one  day,  would  be 
very  welcome  to  me;  nay,"  (as  some  of  the  rabbins 
paraphrase  it,)  "though  I  were  to  die  for  it  the  next 
day,  yet  that  would  be  more  sweet  than  years  spent 
in  the  business  and  pleasure  of  this  world.  One  of 
these  days  shall,  with  its  pleasure,  chase  a  thousand, 
and  two  put  ten  thousand  to  flight,  to  shame,  as  not 
worthy  to  be  compared."  (2.)  By  preferring  the 
place  of  worship  before  any  other  place;  I  had  rather 
be  a  door-keeper,  rather  be  in  the  meanest  place  and 
office,  in  the  house  of  my  God,  than  dwell  in  state, 
as  master,  in  the  tents  of  wickedness.  Obsei'%'e,  He 
calls  even  the  tabernacle  a  house,  for  the  presence  of 
God  in  it  made  even  those  curtains  more  stately  than 
a  palace,  and  more  strong  than  a  castle.  It  is  the 
house  of  my  God;  the  covenant-interest  he  had  in 
God  as  his  God,  was  the  sweet  string  on  which  he 
loved  dearly  to  be  harping;  the-)',  and  they  only,  who 
can,  upon  good  ground,  call  God  theirs,  delight  in 
the  courts  of  his  house.  I  would  rather  be  a  porter 
in  God's  house,  than  a  prince  in  those  tents  where 
wickedness  reigns;  rather  lie  at  the  threshold,  so  the 
word  is;  that  was  the  beggar's  place.  Acts  iii.  2. 
"  No  matter,"  (says  David,)  "  let  that  be  my  place 
rather  than  none."  The  Pharisees  loved  syna-  ! 
gogues  well  enough,  provided  they  might  have  the 
uppermost  seats  thei-e,  (  Matth.  xxiii.  6.)  that  they 
might  make  a  figure;  holy  David  is  not  solicitous 
about  that,  if  he  may  but  be  admitted  to  the  thres- 
hold, he  will  say.  Master,  it  is  good  to  be  here.  Some 
read  it,  I  would  rather  be  fixed  to  apost  in  the  house 
of  my  God,  than  live  at  liberty  in  the  tents  ofwick- 
i-dness,  alluding  to  the  law  concerning  servants,  who, 
if  they  would  not  go  out  free,  were  to  have  their  ear 
Dored  to  the  door-post,  Exod.  xxi.  5,  6.  David  loved 
hi.»  master,  and  loved  his  work,  so  well,  that  he  de- 
sired to  be  tied  to  this  sen-ice  for  ever,  to  be  mrire 
free  to  it,  but  never  to  go  out  free  from  it,  preferring 
.londs  to  duty  far  before  the  greatest  liberty  to  sin. 
Such  a  superlative  delight  have  holy  hearts  in  holy 
duties;  no  satisfaction  in  their  account  comparable 
to  that  in  commvinion  with  God. 

2.  God  himself  was  his  Hope,  and  Joy,  and  all. 
Therefore  beloved  the  house  of  his  God,  1)ec;.use  his 
expectation  was  from  his  God,  and  there  he  u;;ed  to 
communicate  himself,  7'.  11.  See  (l.)What  God 
s,  and  will  be,  to  his  people.  The  Lord  God  is  a 
Sun  and  Shield;  we  are  here  in  darkness,  hv\t  if  God 
DC  our  God,  he  will  be  to  us  a  Sun,  to  enlighten  and 
enliven  us,  to  guide  and  direct  us;  we  are  here  in 
danger,  but  he  will  be  to  us  a  Shield,  to  secure  us 
from  the  fiery  darts  that  fly  thick  about  us;  with  his 
favour  he  will  compass  us  as  with  a  shield.  Let  us 
therefore  always  walk  iti  the  light  of  the  Lord,  and 
never  throw  ourselves  out  of  his  protection,  and  we 
shall  find  him  a  Sun  to  supply  us  with  all  good,  and 
a  Shield  to  shelter  us  from  all  evil.  (2. )  What  he 
does,  and  will,  bestow  upon  them;  Tne  Lord  will 
give  grace  and  glory.  Grace  signifies  both  the 
good  will  of  God  towards  us,  and  the  good  work  r:f 
God  in  us;  glory  signifies  both  the  honour  which  he 
now  puts  upon  us,  in  giving  us  the  adoption  of  sons, 
and  that  which  he  has  prepared  for  us  in  theinheri- 
rince  of  sons.  God  will  give  them  grace  in  this 
\\'orld  as  a  preparation  for  glory,  and  glory  in  the 
')thcr  world  as  the  perfection  of  gi-ace;  noth  arc 


God's  gift,  his  free  gift.  And  as,  on  the  one  hand, 
wherever  God  gi\ts  grace,  he  will  give  glory,  (for 
grace  is  gloiy  begun,  and  is  an  earnest  of  it,)  so,  on 
the  other  hand,  he  will  give  glory  hereafter  to  none  to 
whom  he  does  nr,t  give  grace  now,  or  who  receive 
his  grace  in  vain.  And  if  God  will  give  grace  and 
glory,  whicli  are  the  two  great  things  that  concur  tO 
make  us  happy  in  both  worlds,  we  may  be  sure  that 
710  good  thi?ig  will  be  withheld  from  them  that  walk 
uprightly.  (3.)  It  is  the  character  of  all  good  peo- 
ple, that  they  walk  upiightly,  that  they  worship 
God  in  spirit  and  in  truth,  and  have  their  conversa- 
tion in  the  world  in  simplicity  and  godly  sincerity; 
and  such  may  be  sure  that  God  will  withhold  no 
good  tfiingfrom  them,  that  is  requisite  to  their  com- 
fortable passage  thrtugh  this  world;  make  sure 
grace  and  glc>ry  and  other  things  shall  be  added;  this 
is  a  comprehensive  promise,  and  is  such  an  assurance 
of  the  present  comfort  cf  the  saints,  that,  whatever 
they  desire,  and  tl\ink  they  need,  they  may  be  sure, 
that,  either  Infinite  Wisdom  sees  it  is  not  good  for 
them,  or  Infinite  Goodness  will  give  it  them  in  due 
time.  Let  it  be  our  care  to  walk  uprightly,  and  then 
let  us  trust  God  to  give  us  every  thing  that  is  good 
for  us. 

Lastly,  He  pronounces  them  blessed,  who  put 
their  confidence  in  God,  as  he  did,  v.  12.  They  are 
blessed,  who  have  the  liberty  of  ordinances,  and  the 
privileges  of  God's  house.  But  though  we  should  be 
debarred  from  them,  yet  we  are  not  therefore  de- 
barred from  blessedness,  if  Ave  trust  in  God.  If  we 
cannot  go  to  the  house  of  the  Lord,  we  may  go  bv 
faith  to  the  Lord  of  the  house,  and  in  him  we  shaD 
be  happy,  and  may  be  easy. 

PSALM  LXXXV. 

Interpreters  are  (generally  of  opinion  that  this  psalm  was 
penned  after  the  return  of  the  Jews  out  of  their  captivitj 
in  Babylon,  when  they  still  remained  under  some  tokens 
of  God's  displeasure,  which  they  here  pray  for  the  remo- 
val of.  And  nothing  appears  to  the  contrary,  but  that  it 
might  be  penned  then,  as  well  as  P.s.  cxxxvii.  They  are 
the  public  interests  that  lie  near  the  psalmist's  heart  here, 
and  the  psalm  is  penned  for  the  preat  confrretration.  The 
church  was  here  in  a  deluge;  above  were  clouds,  below 
were  waves,  every  thinpr  was  dark  and  dismal;  the  church 
is  like  Noah  in  the  ark,  between  life  and  death,  between 
hope  and  fear;  being  so,  I.  Here  is  the  dove  sent  forth  in 
prayer.  The  petitions  are,  against  sin  and  wrath,  (v.  4.) 
and'  for  mercy  and  grace,  v.  7.  The  pleas  are  taken  from 
former  favours,  (v.  I. .  3.)  and  present  distresses,  v.  5,  6. 
II.  Here  is  the  dove  returning  with  an  olive-branch  of 
peace  and  good  tidings;  the  psalmist  expects  her  return, 
(v.  8.)  and  then  recounts  the  favours  to  God's  Israel, 
which,  by  the  spirit  of  prophecy,  he  gave  assurance  of  to 
others,  and,  by  the  spirit  of  faith,  he  took  the  assurance 
of  to  himself,  v.  9.  .  13.  In  singing  this  psalm,  we  may  be 
assisted  in  our  pravers  to  God  both  for  his  church  in  ge- 
neral, and  for  the  land  of  our  nativity  in  particular.  The 
former  part  will  be  of  use  to  direct  our  desires;  the  latter 
lo  encourage  our  faith  and  hope  in  those  prayers. 

To  the  chief  musician.      A  psalm  for  the  sons  of 
Korah. 

1 . "!'  ORD,  thou  hast  been  favourable  unto 
_1^  thy  land  :  thou  hast  brought  back  the 
captivity  of  Jacob.  2.  Thou  hast  forgiven 
the  iniciuity  of  thy  people  ;  thou  hast  covered 
all  their  sin.  Selah.  3.  Thou  hast  taken 
away  all  thy  wrath :  thou  hast  turned  thyself 
from  the  fierceness  of  tiiine  anger.  4.  Turn 
us,  O  God  of  our  salvation,  and  cause  thine 
anger  toward  us  to  cease.  5.  Wilt  thou  be 
angiy  with  us  for  ever  ?  wilt  thou  draw  out 
thine  angerto  all  generations  ?  6.  Wilt  thou 
not  revive  us  again,  that  thy  people  may  re- 


PSALMS,  LXXXV. 


453 


joice  in  thee?     7.  Show  us  thy  mercy,  O 
Lord,  and  grant  us  thy  salvation. 

The  church,  in  affliction  and  distress,  is  here,  by 
direction  from  God,  making  her  appUcation  to  God; 
so  ready  is  God  to  hear  and  answer  the  prayers  of  his 

Eeople,  that,  by  his  Spirit  in  the  word,  and  in  the 
eart,  he  indites  their  petitions,  and  puts  words  into 
their  mouths.  The  people  of  God,  in  a  very  low  and 
weak  condition,  are  here  taught  how  to  address 
themselves  to  God. 

I.  They  are  to  acknowledge  with  thankfulness  the 
great  thmgs  God  had  done  for  them;  {v.  1--3.) 
"  Thou  hast  done  so  and  so  for  us  and  our  fathers." 
Note,  The  sense  of  present  affliction  should  not 
drown  the  remembrance  of  former  mercies;  but  even 
then  when  we  are  brought  very  low,  we  must  call  to 
remembrance  past  experiences  of  God's  goodness, 
which  we  must  take  notice  of,  with  thankfulness,  to 
his  praise.  They  speak  of  it  here  with  pleasure,  1. 
That  God  had  showed  himself  propitious  to  their 
land,  and  had  smiled  upon  it  as  his  own;  "  Thou 
hast  been  J'avuurable  to  thy  land,  as  thine,  with 
distinguishmg  favours. "  Note,  The  favour  of  God 
is  the  spring-head  of  all  good,  and  the  fountain  of 
happiness,  to  nations,  as  well  as  to  particular  pei'- 
sons.  It  was  by  the  f  ivour  of  God  that  Israel  got, 
and  kept  possession  of,  Canaan;  (xliv.  3.)  and  if  he 
had  not  continued  very  favourable  to  them,  they  had 
been  ruined  many  a  time.  2.  That  he  had  rescued 
them  out  of  the  hands  of  their  enemies,  and  restored 
them  to  their  liberty;  "  Thou  hast  brought  back  the 
cafitixnty  of  Jacob,  and  settled  those  in  their  own 
land  again,  that  had  been  driven  out,  and  were 
strangers  in  a  strange  land,  prisoners  in  the  land  of 
their  oppressors."  The  captivity  of  Jacob,  though 
it  may  continue  long,  will  be  brought  back  in  due 
time.  3.  That  he  had  not  dealt  with  them  accord- 
ing to  the  desert  of  their  provocation;  {y.  2.)  "  Thou 
hast  forgiven  the  iniquity  of  thy  fieofile,  and  not 
punished  them  as  in  justice  thou  mightest.  Thou 
hast  covered  all  their  sin."  When  God  forgives  sin 
he  covers  it;  and  when  he  covers  the  sin  of  his  peo- 
ple, he  covers  it  all.  The  bringing  back  of  their 
captivity  was  then  an  instance  of  God's  favour  to 
them,  when  it  was  accompanied  with  the  pardon  of 
their  iniquit3\  4.  That  he  had  not  continued  his  an- 
ger against  them  so  far,  and  so  long,  as  they  had 
reason  to  fear;  (f.  3. )  "  Having  covered  all  their  sin, 
thou  hast  taken  away  all  thy  wrath;"  for  when  sin  is 
set  aside,  God's  anger  ceases;  God  is  pacified,  if  we 
are  purified.  See  what  the  pardon  or  sin  is;  Thou 
hast  forgiven  the  iniquity  of  thy  fieofile,  that  is, 
"  Thou  hast  turned  thine  anger  from  wax-ing  hot, 
so  as  to  consume  us  in  the  flame  of  it.  In  compassion 
to  us,  thou  hast  not  stirred  up  all  thy  wrath;  but, 
when  an  intercessor  has  stood  before  thee  in  the 
gap,  thou  hast  turned  away  thine  anger." 

II.  They  are  taught  to  pray  to  God  for  grace  and 
mercy,  in  reference  to  their  present  distress;  this  is 
inferred  from  the  former;  "  Thou  hast  done  well 
for  our  fathers;  do  well  for  us,  for  we  are  the  chil- 
dren of  the  same  covenant.  1.  Thev  pray  for  con- 
verting grace;  "  Turn  us,  0  God  of  our  salvation, 
in  order  to  the  turning  of  our  captivity;  turn  us  from 
iniquity;  turn  us  to  thyself,  and  to  our  duty;  turn  us, 
and  we  shall  be  turned.  All  those  whom  God  will: 
save,  sooner  or  later  he  will  turn.  If  no  conversion, 
no  salvation.  •  2.  They  pray  for  the  removal  of  the 
tokens  of  God's  displeasure  which  they  were  under; 
"  Cause  thine  anger  towards  us  to  cease,  as  thou 
didst  many  a  time  cause  it  to  cease  in  the  days  of  cur 
fathers,  when  thou  didst  take  away  thy  wrath  from 
them."  Observe  the  method,  "First  turn  us  to 
thee,  and  then  cause  thine  anger  to  turn  from  us. " 
When  we  are  reconciled  to  God,  then,  and  not  till 
then,  we  may  expect  the  comfort  of  his  being  recon- 


ciled to  us.  3.  They  pray  for  the  manifestation  of 
God's  goodwill  to  them;  (x'.  7.)  "  Show  us  thy 
mercy,  0  Lord;  show  thyself  merciful  to  us:  net 
only  have  mercy  on  us,  but  let  us  have  the  comfort- 
able evidences  of  that  mercy;  let  us  know  that  thou 
hast  mercy  on  us,  and  mercy  in  store  for  us. "  4. 
They  pray  that  God  would,  graciously  to  them,  and 
gloriously  to  himself,  appear  on  their  behalf;  "Grant 
us  thy  salvation:  grant  it  by  thy  promise,  and  then, 
no  doubt,  thou  wilt  work  it  by  thy  providence." 
Not^,  The  vessels  of  God's  mercy  ai-e  the  heirs  of 
his  salvation;  he  shows  mercy  to  "those  to  whom  he 
grants  salvation;  for  salvation  is  of  mere  mercy. 

III.  They  are  taught  humbly  to  expostulate  with 
God  concei-ning  their  present  troubles,  v.  5,  6. 
Where  observe,  1.  Whatthey  dread  and  deprecate; 
"  Wilt  thou  be  angi'y  with  us  for  ex'cr?  We  are 
undone  if  thou  art,  but  we  hope  thou  wilt  not.  Wilt 
thou  draw  out  thine  anger  unto  all  generations?  No; 
thou  art  gracious,  slow  to  anger,  and  swift  to  show 
mercy,  and  wilt  not  contend  for  ever.  Thou  wast 
not  angry  with  our  fathers  for  ever,  but  didst  soon 
turn  thyself  from  the  fierceness  cf  thy  wrath ;  why 
then  wilt  thou  be  angry  with  us  for  ever?  Are  not 
thy  mercies  and  compassions  as  plentiful  and  power- 
ful as  ever  they  were?  Impenitent  sinners  God  will 
be  angrv  with  for  ever;  for,  what  is  hell  but  the 
wrath  of  God  drawn  out  unto  endless  generations? 
But  shall  a  hell  upon  earth  be  the  let  cf  thy  people?" 
2.  What  they  desire  and  hope  for;  "Wilt  thou  not 
mnve  us  again;  {jv.  6.)  revive  us  with  comforts 
spoken  to  us,  revive  us  with  deliverances  wrought 
for  us?  Thou  hast  been  favourable  to  thy  land  fci- 
merly,  and  that  revived  it;  wilt  thou  not  again  be 
favourable,  and  so  revive  it  again?"  God  had  grant- 
ed to  the  children  of  the  captivity  some  reviving  iii 
their  bondage,  Ezra  ix.  8.  Their  return  cut  cf 
Babylon  was  as  life  from  the  dead,  Ezek.  xxxvii.  11, 
12.  Now,  Loi'd,  (say  they,)  wilt  thou  not  revive 
us  again,  and  fiut  thy  hand  again  the  second  time  to 
gather  us  in?  Isa.  xi.  11.  Ps.  cxxvi.  1,  4.  Rex'ire 
thy  tvork  in  the  midst  of  the  years,  Hab.  iii.  2.  "  Re- 
vive us  again,"  (1.)  "  That  thy  people  may  rejoice; 
and  so  we  shall  have  the  comfort  of  it,"  Ps.  xiv.  7. 
Give  them  life,  that  they  may  have  joy.  (2. )  "  That 
they  may  rejoice  in  thee;  and  so  thou  wilt  have  the 
glory  of  it. "  If  God  be  the  Fountain  of  all  our  mer- 
cies, he  must  be  the  Centre  of  all  our  joys.  % 

8.  I  will  hear  what  God  the  Lord  will 
speak  :  for  he  will  speak  peace  unto  his  peo- 
ple, and  to  his  saints :  but  let  them  not  turn 
again  to  folly.  9.  Surely  his  salvation  is 
nigh  them  that  fear  him ;  that  glory  may 
dwell  in  our  land.  10.  Mercy  and  tmth 
are  met  together  ;  righteousness  and  peace 
have  kissed  each  other.  1 1 .  Truth  shall 
spring  out  of  the  earth ;  and  righteousness 
shall  look  down  from  heaven.  1 2.  Yea,  the 
Lord  shall  give  that  ichich  is  good :  and 
our  land  shall  yield  her  increase.  1 3.  Righ- 
teousness shall  go  before  him,  and  shall  set 
us  in  the  way  of  his  steps. 

We  have  here  an  answer  to  the  prayers  and  ex 
postulatirns  in  the  foregoing  verses. 

I.  In  gener.il,  it  is  an  answer  of  peace;  this  the 
psalmist  is  soon  aware  cf,  {v.  8. )  for  he  stands  upon 
his  watch-tower  to  hear  what  God  will  say  unto 
him,  as  the  prophet,  (Hab.  ii.  1,  2.)  /  will  hear 
what  God  the  Lord  will  s/ieak.  This  iijtimates,  1. 
The  stilling  rf  his  passions,  his  grief,  his  fear,  and 
the  tumult  of  his  spirit;  "  Compose  thyself,  O  my 
soul,  in  an  humble  silence  to  attend  upon  God,  and 


•154 


PSALMS,  LXXXV. 


wait  liis  motions.  I  have  spoken  enough,  or  too 
much;  now  1  w,ll  hear  what  God  will  speak,  and 
wjlcome  his  holy  will;  JVhat  saith  my  Lord  unto 
his  servant'^"  If  we  would  have  God  to  hear  what 
we  say  to  him  liy  prayer,  we  must  be  ready  to  hear 
what  he  says  to  us  by  his  word.  2.  The  raising  of 
his  expectations;  now  that  he  has  been  at  prayei', 
he  looks  for  something  \'cry  great,  and  very  kind, 
from  the  God  that  hears  prayer.  When  we  have 
prayed,  we  should  look  after  our  prayers,  and  stay 
t(jr'an  answer.  Now,  observe  here,  (1.)  What  it 
is  that  he  promises  himself  from  God,  in  answer  to 
his  prayers;  He  luill  s/iea/c peace  to  his  /leo/ile,  mid 
10  his  saints.  There  are  a  people  in  the  world  who 
are  God's  people,  set  apart  for  him,  subject  to  him, 
and  who  shall  be  saved  by  him.  All  his  people  are 
his  saints,  sanctified  by  his  grace,  and  devoted  to 
liis  glory;  these  may  sometimes  want  peace,  when 
without'  are  fightings,  and  within  are  fears;  but, 
sooner  or  later,  God  will  speak  peace  to  them;  if 
he  do  not  command  outward  peace,  ytt  he  will  sug- 
gest inward  ])eacc;  speaking  that  to  their  hearts  Ij)' 
his  Spirit,  which  he  has  spoken  to  their  ears  by  his 
word  and  ministers,  and  making  them  to  hear  joy  and 
gladness.  (2. )  What  use  he  makes  of  this  expec- 
tation, [l.j  He  tikes  the  comfort  of  it;  and  so  must 
we;  "  /  will  hear  what  God  the  Lord  luill  speak, 
hear  the- assurances  he  gi'.  es  of  peace,  in  answer  to 
prayer."  When  God  speaks  peace,  we  must  not 
be  deaf  to  it,  but  with  all  humility  and  thankfulness 
receive  it.  [2.]  He  cautions  the  saints  to  do  the 
duty  which  this  calls  for;  But  let  them  not  turn 
attain  to  folly;  for  it  is  on  these  terms,  and  no  other, 
tiiat  peace  is  to  be  expected.  To  those,  and  those 
only,  peace  is  sp  )ken,  who  turn  from  sin;  but  if  they 
return  to  it  again,  it  is  at  their  peril.  All  sin  is  folly, 
but  especially  b.ickslicUng;  it  is  egregious  folly  to 
turn  to  sin  after  we  have  seemed  to  turn  from  it,  to 
turn  to  it  after  Ciod  has  spoken  peace;  God  is  for 
peace,  but,  when  he  speaks,  such  are  for  war. 

II.  Here  are  the  particulars  of  this  answer  of 
peace;  he  doubts  not  but  all  will  be  well  in  a  little 
time,  and  therefore  gi\es  us  tlie  pleasing  prospect 
of  the  flourishing  estate  of  the  church  in  the  five  last 
verses  of  the  psalm,  which  describes  the  peace  and 
prosperity  that  God,  at  length,  blessed  the  children 
of  the  captivity  with,  when,  after  a  great  deal  of 
toil  and  agitation,  at  length  they  gained  a  settlement 
*  in  their  own  land.  But  it  may  be  taken,  1.  As  a 
pi-omise  also  to  all  who  fear  God  and  work  righteous- 
ness, that  they  shall  be  easy  and  happy.  2.  As  a 
prophecy  of  the  kingdom  of  the  Messiah,  and  the 
blessings  with  which  that  kingdom  should  be  en- 
riched.    Here  is, 

(1.)  Help  at  hand;  {y.  9.)  "  Surely  his  salvation 
is  ?iig/i,  ni.u;h  to  us,  nigher  than  we  think  it  is;  it  will 
soon  be  effected,  how  great  soever  our  difficulties 
and  distresses  are,  when  Crod's  time  is  come,  and 
that  time  is  not  fir  off."  When  the  tale  li  bricks 
is  doubled,  then  Moses  comes.  It  is  nigh,  to  all 
who  fe;ir  him;  when  trouljle  is  nigh,  salvation  is 
nigh;  for  God  is  a  very  present  Help  in  time  of 
trouble  to  all  who  are  his;  whereas  salvation  is  far 
from  the  wicked,  cxix.  155.  This  may  fitly  be  ajj- 
plied  to  Christ  the  Author  of  etenial  salvation:  it 
was  the  comfort  of  the  Old  Testament  saints,  that 
though  tliey  li\ed  n.)t  to  see  tliat  redemption  in 
Jerusalem  which  they  waited  for,  yet  they  were 
sure  it  was  nigh,  and  would  be  welcome,  to  all  that 
feir  God. 

(2.)  Honour  secured;  "  That  glory  may  dwell  in 
our  land,  that  we  may  have  the  worship  of  God 
settled  and  estalilislied  among  us;  for  that  is  the 
glory  of  a  land.  When  tliat  goes,  Jchabod — the 
glory  is  departed;  when  th;t  stiys,  glory  dwells." 
This  may  refer  to  the  Messiah,  who  was  to  be  the 
Glory  of  liis  people  Israel,  and  who  came  and  dwelt 


among  them,   (John  i.  4.)  for  which  reason  theii 
land  is  called  Immanuel's  land,  Isa.  \iii.  fc'. 

(3.)  Graces  meeting,  and  happily  embracing; 
{v.  10,  11.)  JMercy  and  truth,  righteousness  a.\ct 
peace,  kiss  each  other.  This  may  be  understoi  d, 
[1.]  Of  tlic  reformation  of  the  people  and  of  the 
government,  in  the  administration  of  which  all  those 
graces  she  uld  be  conspicuous  and  commanding. 
The  iiilers  and  ruled  shall  all  be  merciful  and  time, 
righteous  and  peaceable;  when  there  is  no  ti-uth  noi 
mercy,  all  goes  to  ruin,  Hos.  iv.  1.  Isa.  lix.  14,  15. 
But  when  these  meet  in  the  management  of  all  affairs, 
when  these  gi-v  e  ;iim,  when  these  give  law,  when 
there  is  such  plenty  of  truth,  that  it  sprouts  up  like 
the  grass  of  the  earth,  and  of  nghteousness,  that  it 
is  showered  dc^wn  like  rain  from  heaven,  then  things 
go  well.  Wlien  in  every  cc  ngress  mercy  and  trtith 
meet,  in  every  embrace  righteousness  and  peace 
kiss,  and  ccmmc  n  honesty  is  indeed  common,  then 
glory  dwells  in  a  land,  as  the  sin  of  reigning  dishones- 
ty is  a  reproach  to  any  people.  [2.  ]  Of  the  return  of 
God's  favour,  and  the  ccntinuance  of  it  thereupon. 
When  a  people  return  to  God,  and  adhere  to  him, 
in  a  way  of  duty,  he  will  return  to  them,  and  abide 
with  them,  in  a  way  of  mercy.  So  some  understand 
this,  Man's  truth,  and  God's  mercy,  man's  righ- 
teousness and  God's  peace,  meet  together.  If  God 
finds  us  tiTje  to  him,  to  cne  another,  to  f  urselves, 
we  shall  find  him  merciful.  If  we  make  conscience 
of  righteousness,  we  shall  have  the  comfort  of  peace. 
If  truth  spring  out  of  the  earth,  that  is,  (as  Dr. 
Hammond  expounds  it,)  out  of  the  hearts  of  men, 
the  proper  soil  for  it  to  grow  in,  righteousness,  Gcd's 
mercy,  shall  look  down  from  heaven,  ps  the  sun 
does  upon  the  world,  when  it  sheds  its  influence  on 
the  productions  of  the  earth,  and  cherishes  them. 
[3.]  Of  the  harmony  of  the  divine  attributes  in  the 
Messiah's  undertaking.  In  him,  who  is  both  cur 
Sahation  and  our  Glory,  mercii  and  truth  are  met 
together;  God's  mercy  and  tnitli,  and  his  righteous- 
ness and  peace,  have  kissed  each  other;  that  is,  the 
great  aff'air  of  our  salvation  is  so  well  contrived,  so 
well  concerted,  that  God  may  ha\e  nurcy  upcn 
poor  sinners,  and  be  at  peace  with  them,  without 
any  wrong  to  his  ti-uth  and  righteousness.  He  is 
ti-ue  to  the  threatening,  and  just  in  his  government, 
and  yet  pardons  sinners,  and  takes  th.cm  into  cove- 
nant with  himself.  Christ,  ns  RIediator,  brings 
heaven  and  earth  together  again,  whicli  sin  had  set 
at  variance;  through  him  truth  .springs  out  of  the 
earth,  that  truth  which  God  desires  in  the  inward 
part,  and  then  righteousness  looks  down  fi-om  hea- 
ven, for  God  is  just,  and  the  Justifier  of  them  ivhich 
beliex'e  in  Jesus;  or  it  may  dem  te,  that,  in  the  king- 
dom of  the  Messiah,  these  graces  sh;dl  flourish  iuid 
prevail,  and  have  a  universal  crmmand. 

(4.)  Great  plenty  of  every  thing  desirable;  (f. 
12. )  The  Lord  shall  give  that  wh  ch  is  good,  every 
thing  that  he  sees  to  be  good  for  us;  all  g(  (xl  comes 
from  God's  goodness;  and  when  mercy,  truth,  and 
righteousness,  have  a  sovereign  influence  on  men's 
hearts  and  lives,  all  good  may  be  expected;  if  we 
thus  seek  the  righteousness  of  God's  kingdom,  other 
things  shall  be  added;  Matth.  \\.  33.  When  the 
glory  of  the  gospel  dwells  in  our  land,  then  it  shall 
yield  its  increase,  for  soul-])rospcrity  will  either 
bring  c  utward  prosperity  along  with  it,  or  sweeten 
the  want  of  it.     See  Ps.  Ixvii.  6. 

(5.)  A  sure  guidance  in  the  good  way;  (t.  13.) 
The  righteousness  of  his  jjromise  which'he  has  made 
to  us,  assuring  us  of  happiness — the  righteousness 
of  sanctification,  that  good  work  which  he  has 
wrought  in  us,  these  shall  go  before  him  to  prepare 
his  way,  bi^th  to  raise  our  expectations  of  his  favour, 
and  to  qualify  us  for  it;  and  this  shall  go  before  us 
also,  and  be  our  guide  to  set  us  in  the  way  of  hiit 
steps,  that  is,  to  encourage  our  hopes,  and  guide  our 


PSALMS,  LXXXVL 


455 


B 


practice,  that  we  may  go  forth  to  meet  hini  when 
lie  is  coming  towards  U3  in  ways  cf  mercy.  Christ, 
the  Sun  of  righteousness,  shull  bring  us  to  God, 
and  put  us  into  the  way  that  leads  to  him;  John  Bap- 
tist, a  pi-eacher  of  righteousness,  shall  go  before 
Christ,  to  prepare  his  way.  Righteousness  is  a  sure 
guide  both  in  meeting  God,  and  in  following  him. 

PSALM  LXXXVL 

This  psalm  is  entitled  a  prayer  of  David;  probably  it  was 
not  penned  upon  any  particular  occasion,  but  was  a 
prayer  he  often  used  himself,  and  recommended  to  others 
for  their  use,  especially  in  a  day  of  affliction.  Many  think 
that  David  penned  this  prayer  as  a  type  of  Christ,  who  in 
the  days  of  his  flesh  offered  up  strong  cries,  Heb.  v.  7. 
David,  in  this  prayer,  (according  to  the  nature  of  that 
duty,)  I.  GivesglorytoGod,  V.  8..10, 1-2, 13.  II.  Seeks 
for  grace  and  favour  from  God;  that  God  would  hear  his 
prayers,  (v.  1,  6,  7.)  preserve  and  save  him,  and  be  mer- 
ciful to  him;  (v.  2,  3,  16.)  that  he  would  give  him  joy,  and 
grace,  and  strength,  and  put  honour  upon  him,  v.  4,  11, 
17.  He  pleads  God's  goodness,  (v.  5,  15.)  and  the  malice 
of  his  enemies,  v.  14.  In  singing  this,  we  must,  as  Da- 
vid did,  lift  up  our  souls  to  God  with  application. 

^  prayer  of  David. 
OW  down  thine  ear,  O  Lord,  hear 
me ;  for  I  am  poor  and  needy.  2. 
Preserve  my  soul,  for  I  am  holy :  O  thou 
my  God,  save  thy  servant  that  trusteth  in 
thee.  3.  Be  merciful  unto  me,  O  Lord  : 
for  I  cry  unto  thee  daily.  4.  Rejoice  the 
soul  of  thy  servant :  for  unto  thee,  O  Lord, 
do  I  lift  up  my  soul.  5.  For  thou,  Lord, 
art  good,  and  ready  to  forgive ;  and  plen- 
teous in  mercy  unto  all  them  that  call  upon 
thee.  6.  Give  ear,  O  Lord,  unto  my  prayer ; 
and  attend  to  the  voice  of  my  supplications. 
7.  Li  the  day  of  my  trouble  I  will  call  upon 
thee  :  for  thou  wilt  answer  me. 

This  psalm  was  published  under  the  title  of  a 
}i  rayer  of  David:  not  as  if  Da\'id  sung  all  his  prayers, 
but  mto  some  of  his  songs  he  inserted  prayers;  for  a 
psalm  will  admit  the  expressions  of  any  pious  and 
devout  affections.  But  it  is  observAble  how  very 
plain  the  language  of  this  psalm  is,  and  how  little 
there  is  in  it  of  poetical  flights  or  figures,  in  compari- 
son with  some  other  psalms;  for  the  flourishes  of 
wit  are  not  the  proper  ornaments  of  prayer. 

Now  here  we  may  obser\'e, 

I.  The  petitions  he  puts  up  to  God.  It  is  ti-ue, 
prayer  accidentally  may  preach,  but  it  is  most  fit 
that  (as  it  is  in  this  prayer)  every  passage  should  be 
directed  to  God,  for  such  is  the  nature  cf  prayer 
as  it  is  here  descriljed,  {v.  4.)  Unto  thee,  O  Lord, 
do  I  lift  ufi  my  soul,  as  he  had  said,  xxv.  1.  In  all 
parts  of  prayer,  the  soul  must  ascend  upon  the  wings 
of  faith  and  holy  desire,  and  be  lifted  up  to  God,  to 
meet  the  communications  of  his  grace,  and  in  an  ex- 
pectation raised  veiy  high  of  great  things  from  him. 

1.  He  begs  that  God  would  give  a  gracious  audi- 
ence to  his  prayers;  (v.  1.)  Bow  down  thine  ear, 
O  Lord,  hear  me.  When  God  hears  our  prayers, 
St  is  fitly  said  that  he  bo%vs  down  his  ear  to  them, 
for  it  is  admirable  condescension  in  God  that  he  is 
pleased  to  take  notice  of  such  mean  creatures  as  we 
are,  and  such  defective  prayers  as  ours  are.  He 
repeats  this  again;  {y.6.)  ^' Give  ear,  O  Lord,  unto 
my  prayer,  a  favourable  car,  though  it  be  whis- 
pered, though  it  be  stammered,  attend  to  the  voice 
■jf  my  supplications. "  Not  that  God  needs  to  ha\  e 
his  aftections  stirred  up  by  any  thing  that  we  can 
"<iy;  but  thus  we  must  express  our  desire  of  his 
fa\our.     The  Son  of  Da\id  spake  it  with  assurance 


and  pleasure;  (John  xi.  41,  '^'2.)  Father,  Ithankthci 
that  t/icu  hunt  heard  me;  and  J  know  that  thou 
hearest  me  alway. 

2.  He  begs  tiiat  Ciod  would  take  him  under  his 
special  protection,  and  so  be  the  Author  of  his  sal 
\atioii;  (X'.  2.)  Preserx'e  my  soul,  save  thy  strz'unt. 
It  was  David's  soul  tiiat  was  God's  servant;  for 
these  only  serve  God  acceptably  that  seii'e  him  ivitn 
their  spirits.  David's  concern  is  about  his  soul ;  if 
we  understand  it  tf  his  natural  life,  it  teaches  us;, 
That  the  best  self-preser\  ation  is  to  commit  cur- 
selvLS  to  God's  keei)ing,  and  by  faith  and  prayer  to 
make  our  Creator  our  Preser\  er.  But  it  may  be 
understood  of  his  spiritual  life;  the  life  cf  the  scul 
as  distinct  from  the  body;  "  Preserve  my  scul  frcni 
that  one  evil  and  diingerous  thing  to  souls,  from  sin; 
preserve  my  soul,  and  so  save  me. "  All  those  whom 
God  will  save  he  does  preser\  e,  and  will,  to  his 
hea\  enly  kingdom. 

3.  He  begs  that  God  would  look  upon  him  with 
an  eye  of  pity  and  compassion;  (v.  3.)  Be  jnerciful 
to  me,  0  Lord.  It  is  mercy  in  God  to  pardcn  cur 
sins,  and  to  help  us  out  of  our  distresses;  both  these 
are  included  in  this  prayer,  God  be  merciful  to  me. 
"Men  show  no  mercy,  we  ourselves  deserve  no 
mercy,  but,  Lord,  for  mercy  sake,  be  merciful 
unto  me." 

4.  He  begs  that  God  would  fill  him  with  inward 
comfort;  [y.  4.)  Rejoice  the  soul  of  thy  servant.  It 
is  God  only  that  can  put  gladness  into  the  heart, 
and  make  the  soul  to  rejoice,  and  then,  and  not  till 
then,  the  joy  is  full:  as  it  is  the  duty  of  those  who 
are  God's  servants  to  serine  him  with  gladness,  so  it 
is  their  privilege  to  hi: filled  with  joy  and  peace  in 
believing;  and  they  may  in  faith  pray,  not  only  that 
God  will  preserve  their  souls,  but  that  he  will  re- 
joice their  souls,  and  the  joy  of  the  Lord  will  be 
their  strength.  Observe,  W  hen  he  prays,  Rejoice 
my  soul,  he  adds.  For  unto  thee  do  I  lift  up  my 
soul.  Then  we  may  expect  comfoit  from  God, 
when  we  take  care  to  keep  up  our  communion  with 
God;  prayer  is  the  nurse  of  spiritual  joy. 

II.  The  pleas  with  which  he  enforces  these  peti 
tions. 

1.  He  pleads  his  relation  to  God  and  interest  in 
him;  "  1  hcu  art  my  God,  to  whom  I  have  devoted 
mjself,  and  on  whom  I  depend,  and  I  am  thy  ser- 
vant, {v.  2.)  in  subjection  to  thee,  and  therefore 
looking  for  protection  from  thee. " 

2.  He  pleads  distress;  "  Hear  me,  for  I  am  poor 
and  needy,  therefore  I  want  thy  help,  therefore  none 
else  will  hear  me."  God  is  the  poor  man's  King, 
whose  glory  it  is  to  save  the  souls  of  the  needy;  they 
who  are  poor  in  spirit,  who  see  themselves  empty 
and  necessitous,  are  most  welcome  to  the  God  ofall 
grace. 

3.  He  pleads  God's  good  will  towards  all  that  seek 
him;  {v.  5.)  "To  thee  do  I  lift  up  my  soul  in 
desire  and  expectation;  for  thou,  Lord,  art  good;" 
and  whither  should  beggars  go  but  to  the  door  of  the 
good  housekeeper?  The  goodness  of  God's  nature 
is  a  great  encouragement  to  us  in  all  our  addresses 
to  him.  His  goodness  appears  in  two  things,  giving 
and  forgiving.  (1.)  He  is  a  sin-pardoning  God;  not 
only  he  can  forgive,  but  he  is  ready  to  forgive;  more 
read}'  to  forgi\e  than  we  are  to  repent.  I  said,  1 
will  confess,  and  thou  for gav est,  xxxii.  5.  (2.)  He 
is  a  prayer-hearing  God;  he  is  plenteous  in  mercy, 
^'el•y  full,  and  very  free,  both  rich  and  liberal  unto 
all  them  that  call  upon  him;  he  has  wherewithal  to 
supply  all  their  needs,  and  is  open-handed  in  grant- 
ing that  supply. 

4.  He  pleads  God's  good  work  in  himself,  by 
which  he  had  qualified  him  for  the  tokens  of  his 
favour.  Three  things  were  wrought  in  him  by  di- 
^-jj^P  grace,  which  he  looked  upon  as  earnests  of  all 
gocd. 


45fi 


PSALMS,  LXXXVl. 


( 1. )  A  conformity  to  God ;  {v.  2.)  la m  holy,  there- 
fore preserve  my  soul;  for  thc;se  wiu.m  the  Spirit 
sanctifies  he  will  preserve.  He  d.ics  \v.x  say  this  in 
pride  and  vain-glory,  but  with  Immbiethunkfulness 
to  God;  /  am  one  whom  thou  favourci<t,  so  the 
margin  reads  it,  whom  thou  hast  set  afiart  for  thy- 
self; if  God  has  begun  a  good  work  of  grace  in  us, 
we  must  own  that  the  time  was  a  time  of  love;  then 
was  I  in  his  eyes  as  one  that  found  favour;  and 
whom  God  hath  taken  into  his  favour  he  will  take 
under  his  protection,  jill  his  saints  are  in  thy  hand, 
Deut.  xxxiii.  3.  Observe,  I  am  needy,  {y.  1.)  yet 
I  am  holy;  {v.  2.)  holy  and  yet  needy;  poor  in  the 
world,  but  rich  in  faith.  Those  who  preserve  their 
purity  in  their  greatest  poverty  may  assure  them- 
selves that  God  will  preserve  their  comforts,  will 
preserve  their  souls. 

(2.)  A  confidence  in  God;  Save  thy  servant  that 
trusteth  in  thee.  They  that  are  holy  must,  never- 
theless, not  trust  in  themselves,  or  in  their  own  righ- 
teousness, but  only  in  God  and  his  grace.  They 
that  trust  in  God  may  expect  salvation  from  him. 

(3.)  A  disposition  to  communion  with  God;  he 
hopes  God  will  answer  his  prayers,  because  he  had 
inchned  him  to  pi-ay.  [1.  ]  To  be  constant  in  prayer; 
I  cry  unto  thee  daily,  and  all  the  day,  v.  3.  It  is 
thus  our  duty  to  pray  always,  without  ceasing,  and 
to  continue  instant  in  prayer;  and  then  we  may  hope 
to  have  our  prayers  heard,  which  we  make  in  time 
of  trouble,  if  we  have  made  conscience  of  the  duty 
at  other  times,  at  all  times.  It  is  comfortable  if  an 
affliction  finds  the  wheels  of  prayer  a-going,  and 
that  they  are  not  then  to  be  set  a-going.  [2.]  To  be 
inward  with  God  in  prayer;  to  lift  u/i  his  soul  to 
him,  V.  4.  Then  we  may  hope  that  God  will  meet 
us  with  his  mercies,  when  we  in  our  prayers  send 
forth  our  souls  as  it  were  to  meet  him.  [3.]  To  be, 
in  a  special  manner,  earnest  with  God  in  prayer, 
when  he  was  in  affliction;  {y.  7.)  "  In  the  day  of 
my  trouble,  whatever  others  do,  /  will  call  u/ion 
thee,  and  commit  my  case  to  thee,  for  thou  wilt  hear 
and  answer  me,  and  I  shall  not  seek  in  vain,  as 
those  did  who  ci'ied,  0  Baal,  hear  us;  but  there 
was  no  voice,  nor  any  that  regarded,  1  Kings 
xviii.  29. 

8.  Among  the  gods  there  is  none  like  unto 
thee,  O  Lord  ;  neither  are  there  any  works 
like  unto  thy  works.  9.  All  nations  whom 
thou  hast  made  shall  come  and  worsliip  be- 
fore thee,  O  Lord;  and  shall  glorify  thy 
name.  10.  For  thou  art  great,  and  doest 
wondrous  things:  thou  r//Y  God  alone.  11. 
Teach  me  thy  way,  O  Lord  ;  I  will  walk  in 
thy  truth :  unite  my  heart  to  fear  thy  name. 
12.  I  will  praise  thee,  O  Lord  my  God, 
with  all  my  heart;  and  I  will  glorify  thy 
name  for  evermore.  13.  For  great  is  thy 
mercy  toward  me ;  and  thou  hast  delivered 
my  soul  from  the  lowest  hell.  14.  O  God, 
the  proud  are  risen  against  me,  and  the  as- 
semblies of  violent  men  have  sought  after  my 
»oul,  and  have  not  set  thee  before  them. 
15.  But  thou,  O  Lord,  art  a  God  full  of 
compassion,  and  gracious;  long-suffering, 
and  plenteous  in  mercy  and  truth.  IG.  O 
turn  unto  me,  and  ha\e  mercy  upon  me: 
give  thy  strength  unto  thy  servant,  and  save 
the  son  of  thy  handmairl.  1 7,  Show  me  a 
token  for  good ;  that  they  which  hale  me 


may  see  it^  and  be  ashamed ;  because  thou 
Lord,  hast  holpen  me,  and  comforted  me. 

David  is  here  going  on  in  his  prayer. 

I.  He  gives  glory  to  God;  for  we  ought  in  our 
prayers  to  praise  him,  ascribing  kingdom,  power, 
and  glory,  to  him,  with  the  most  humble  and  reve- 
rent adorations. 

1.  As  a  being  of  unparalleled  perfection,  such  a 
one,  that  there  is  none  like  him,  nor  any  to  be  com- 
pared with  him,  v.  8.  Among  the  gods,  the  false 
gods,  whom  the  heathens  worshipped,  the  angels, 
the  kings  of  the  earth,  among  them  all,  there  is  none 
like  unto  thee,  0  Lord;  none  so  wise,  so  mighty,  so 
good;  neither  are  there  any  works  like  unto  thy 
works :  which  is  an  undeniable  proof  that  there  is 
none  like  him ;  his  own  works  praise  him,  and  the 
best  way  we  have  of  praising  him,  is,  by  acknow- 
ledging that  there  is  none  like  him. 

2.  As  the  Fountain  of  all  being,  and  the  Centre  of 
all  praise;  (x'.  9.)  "  Thou  hast  made  all  nations, 
made  them  all  of^  one  blood,  they  all  derive  their 
being  from  thee,  and  have  a  constant  dependence 
on  thee,  and  therefore  they  shall  come  ana  worshifi 
before  thee,  and  glorify  thy  name."  This  was  in 
part  fulfilled  in  the  multitude  of  proselytes  to  the 
Jewish  religion  in  the  days  of  David  and  Solomon, 
but  was  to  have  its  full  ac'comphshment  in  the  days 
of  the  Messiah,  when  some  out  of  every  kingdom 
and  nation  should  be  effectualh'  broughl  in  to  praise 
God,  Rev.  vii.  9.  It  was  l)y  Christ  that  God  made 
all  nations,  for  without  him  was  not  any  thing  made 
that  was  made,  and  therefore,  through  Christ,  and 
by  the  power  of  his  gospel  and  grace,  all  nations 
shall  be  brought  to  worship  before  God,  Isa.  Ixvi.  23. 

3.  As  a  Being  infinitely  great;  {v.  10.)  "There- 
fore all  nations  shall  worship  before  thee,  because 
as  King  of  nations  thou  art  great,  thy  sovereignty 
absolute  and  incontestable,  thy  majesty  terrible  an3 
insupportable,  thy  power  universal  and  irresistible, 
thy  riches  vast  and  inexhaustible,  thy  dominion 
b'undlcss  and  iniquesti(;nablc;  and,  for  the  proof  c  f 
this,  thou  doest  wondr'ous  things,  which  all  natif  ns 
admire,  and  whence  they  might  easily  infer  that 
thou  art  God  alone,  not  only  none  like  thee,  but 
none  beside  thee."  Lotus  always  entertain  great 
thoughts  of  tljis  great  God,  and  be  filled  with  holy 
admiration  of  this  God  who  doeth  wonders;  and  let 
him  alone  have  our  hearts,  who  is  Gcd  alone. 

4.  As  a  Being  infinitely  good.  Man  is  bad,  very 
wicked  and  vile;  {v.  14. )  no  mercy  is  to  be  expected 
from  him;  but  thou,  0  Lord,  art  a  God  full  of  com- 
passion, and  gracious,  v.  15.  This  is  that  attribute 
by  which  he  proclaims  his  name,  and  by  which  we 
are  therefore  to  proclaim  it,  Exod.  xxxiv.  6,  7.  It 
is  his  goodness  that  is  over  all  his  works,  and 
therefore  should  fill  all  our  praises;  and  this  is  our 
comfort,  m  reference  to  the  wickedness  of  the  world 
we  live  in,  that,  however  it  be,  God  is  good.  Men 
are  barl)arous,  but  God  is  g  acious;  men  are  false, 
but  God  is  faithful.  God  is  not  only  Compassionate, 
but  full  of  compassion,  and  in  him  mercy  rejoiceth 
against  judgment.  He  is  long-suffering  towai'ds  us, 
though  we  forfeit  his  favour,  and  provoke  him  to 
anger,  and  he  \s  plenteous  in  mercy  and  truth,  as 
faithful  in  performing  as  he  was  free  in  promising. 

5.  As  a  kind  Friend  and  bountiful  Benefactor  t& 
him.  We  ought  to  praise  God  as  good  in  himself, 
but  we  do  it  most  feelinglv,  when  we  obscr\e  how 
good  he  has  been  to  us.  This  therefore  the  psalmist 
dwells  upon  with  most  pleasure,  x<.  12,  13.  He  had 
said,  (t.  9.)  ^//  nations  shall  praise  thee,  0  Lord, 
and  glorify  thy  name.  It  is  some  satisfaction  to  a 
good  man,  to  thmk  that  others  shall  praise  and  glorify 
(iod,  but  it  is  liis  greatest  care  and  pleasure  to  do  it 
himself.  "\\'hatever  others  do,  (says  David,) 
"/  will  praise  thee,  0  Le^d  7ny  God,  no*^  ';nly  as 


PSALMS,  LXXXVII. 


457 


the  Lord,  but  as  my  God;  and  I  will  do  it  with  all 
mine  heait;  I  will  be  ready  to  do  it,  and  cordial  in 
it;  I  will  do  it  with  cheerfulness  and  hveliness,  with 
a  sincere  regard  to  thy  honour;  for  /  nvill  glorify 
thy  name,  not  for  a  time,  but  for  evermore.  I  will 
do  it  as  long  as  I  live,  and  hope  to  be  doing  it  to 
eternity."  With  good  i-eason  does  he  resolve  to  be 
thus  particular  in  praising  God,  because  God  had 
sliowed  liim  particular  favours;  For  great  is  thy 
mercy  toward  me. 

The  fountain  of  mercy  is  inexhaustibly  full,  the 
streams  of  mercy  are  inestimably  rich;  when  we 
speak  of  God's  mercy  to  us,  it  becomes  us  thus  to 
magnify  it.  Great  is  thy  mercy  toward  me.  Of  the 
greatness  of  God's  mercy,  he  gives  this  instance. 
Thou  hast  delivered  my  soul  from  the  lowest  hell; 
from  death,  from  so  great  a  death,  as  St.  Paul, 
(2  Cor.  i.  10.)  from  eternal  death,  so  even  some  of 
the  Jewish  writers  understand  it.  David  knew  he 
deserved  to  have  been  cast  off  for  ever  into  the 
lowest  hell  for  his  sin  in  the  matter  of  Uriah;  but 
Nathan  assured  him  that  the  Lord  had  taken  away 
his  sin;  and  by  that  word  he  was  delivered  from  the 
lowest  hell,  and  herein  God's  mercy  was  great  to- 
ward him.  E\'en  the  best  saints  owe  it,  not  to  their 
own  merit,  but  to  the  meixy  of  God,  that  they  are 
saved  from  the  lowest  hell:  and  the  consideration  of 
that  sliould  greatly  enlarge  their  hearts  in  praising 
the  mercy  ot  God,  which  they  are  obliged  to  glorify 
for  evermoi'e.  So  glorious,  so  gracious,  a  rescue 
from  everlasting  misery,  justly  requires  the  return 
of  everlasting  praise. 

IL  He  prays  earnestly  for  mercy  and  grace  from: 
God.  He  complains  of  the  restless  and  implacable 
malice  of  liis  enemies  against  him;  {v.  14.)  "Lord, 
be  thou  for  me;  for  tlicre  are  many  against  me." 
He  then  takes  notice  of  their  character;  they  were 

S"oud  men,  that  looked  with  disdain  upon  poor 
avid.  (Many  are  made  persecutors  by  their 
pride.)  1  hey  were  violent  men,  that  would  carry 
all  bet-_!re  them  by  f  jrce,  right  or  wrong;  they  were 
terrible,  formidable,  men,  (so  some,)  that  did  what 
they  cciuld  to  frighten  all  about  them.  He  notices 
their  number;  there  are  assemblies  of  them,  they 
were  men  in  authority,  and  met  in  councils  and 
courts;  or  men  for  conversation,  and  met  in  clubs. 
But,  being  assembled,  they  were  the  more  capable 
of  doing  mischief.  He  notices  tlieir  enmity  to  David : 
"They  I'ise  up  against  me  in  open  rebellion;  they 
not  only  plot,  but  tliey  put  their  plots  in  execution 
as  far  as  they  can;  and  the  design  is  not  only  to  de- 
pose David,  but  to  destroy  him;  they  seek  after  my 
life  to  slay  me,  after  my  soul  to  damn  me,  if  it  lay 
in  their  power."  And,  lastly.  He  notices  their  dis- 
tance and  estrangement  from  God,  which  were  at 
the  bottom  of  their  emiiity  to  David;  "  They  have 
not  set  thee  before  them;  and  what  good  can  be  ex- 
pected from  those  that  have  no  fear  of  God  before 
their  eyes?  Lord,  appear  against  them,  for  they  are 
thine  enemies  as  well  as  mine." 

His  petitions  are, 

1.  For  the  operations  of  God's  ^"ace  in  him,  v.  11. 
He  prays  that  God  would  give  him,  ( 1. )  An  under- 
standing heart,  that  he  would  inform  and  instruct 
him  concerning  his  duty;  "  Teach  me  thy  way,  O 
Lord,  the  way  that  thou  hast  appointed  me  to  walk 
in;  wlien  I  am  in  doubt  concerning  it,  make  it  plain 
to  me  what  I  should  do,  let  me  hear  thy  voice,  say- 
ing, This  is  the  way,"  Isa.  xxx.  21.  David  was 
well-taught  in  the  tilings  of  God,  and  yet  was  sen- 
sible he  needed  further  instruction,  and  many  a  time 
could  not  tinist  his  own  judgment;  Teach  me  thy 
way,  I  will  walk  in  thy  truth.  One  would  think  it 
should  be.  Teach  me  thy  truth,  and  I  will  walk  in 
thy  way;  but  it  comes  all  to  one,  it  is  the  way  of 
truth  that  God  teaches,  and  that  we  must  choose 
and  walk  in,  Ps.  cxix.  30.     Christ  is  the  Way  and 

Vol.  III.— 3  M 


the  Truth,  and  we  must  both  learn  Christ  and  walk 
in  him.  We  cannot  walk  in  God's  way  and  truth, 
unless  he  teach  us;  and,  if  we  expect  he  should 
teach  us.  we  must  resolve  to  be  governed  by  his 
teachings,  Isa.  ii.  3.  (2.)  An  upright  heart;  "  iJnite 
my  heart  to  fear  thy  name;  make  me  sincere  in 
religion;  a  hypocrite  has  a  double  heart,  let  mine  be 
single,  and  entire  for  God;  not  divided  between  him 
and  the  world;  not  straggling  from  him."  Our 
hearts  are  apt  to  wander,  and  hang  loose;  their 
powers  and  faculties  scatter  after  a  tliousand  foreign 
things;  we  have  therefore  need  of  God's  grace  to 
unite  them,  that  we  may  serve  God  with  all  that  is 
within  us,  and  all  little  enough  to  be  emplo)-ed  in 
his  service.  "Let  my  heart  be  fixed  for  God,  and 
firm  and  faithful  to  him,  and  fervent  in  serving  him, 
that  is  an  united  heart." 

2.  For  the  tokens  of  God's  favour  to  him,  x'.  16, 17. 
Three  things  he  here  prays  for,  (1.)  That  God 
would  speak  peace  and  comfort  to  him;  "  O  turn 
unto  me,  as  to  one  thou  lovest,  and  hast  a  kind  and 
tender  concern  for;  my  enemies  turn  against  me, 
my  friends  turn  from  me.  Lord,  do  thou  tuni  to  me, 
and  have  mercy  upon  me;  it  will  be  a  comf(-rt  to  me 
to  know  that  thou  pitiest  me. "  (2. )  That  Gcxl  would 
work  deliverance  for  him,  and  set  him  in  safety; 
"Give  me  thy  strength;  put  strength  into  me,  that 
I  may  help  mjself,  and  put  forth  thy  strength  for 
me,  that  1  may  be  saved  out  of  the  hands  of  those 
that  seek  my  ruin."  He  pleads  relation;  "I  am  thy 
servant;  I  am  so  by  birth,  as  the  son  of  thine  hand- 
maid, born  in  thy  house,  and  therefore  thcu  art  my 
rightful  Owner  and  Proprietor,  from  whom  I  may 
expect  protection.  /  am  thine,  save  me. "  The  chil- 
dren of  godly  parents,  who  were  betimes  dedicated 
to  the  Lord,  may  plead  it  with  him;  if  they  come 
under  the  discipline  of  his  family,  tliey  are  entitled 
to  the  privileges  of  it.  (3.)  That  God  would  put 
I'eputation  on  him;  "Show  me  a  token  for  good; 
make  it  to  appear  to  others  as  well  as  to  myself, 
that  thou  ail  doing  me  good,  and  designing  further 
good  for  me.  Let  me  have  some  unquestionable 
illustrious  instances  of  thy  fa\our  to  me,  that  they 
ivhich  hate  me  may  see  it,  and  be  ashamed  of  their 
enmity  to  me,  as  they  will  have  reason  to  be,  when 
they  perceive  that  thou.  Lord,  hast  holfien  me,  and 
comforted  me;  and  that  therefore  they  have  been 
striving  against  God,  opposing  one  whom  he  owns, 
and  that  they  have  been  striving  in  vain  to  min  and 
vex  one  whom  God  himself  has  undertaken  to  help 
and  comfort."  The  joy  of  the  saints  shall  be  the 
shame  of  their  persecutors. 

PSALM  LXXXVII. 

The  forejToing  psalm  was  very  plain  and  easy,  but  in  this 
are  things  dark  and  hard  to  be  understood.  It  is  an 
encomium  of  Zion,  as  a  type  and  figure  of  the  jjospel- 
church,  to  which  what  is  here  spoken  is  very  applicable. 
Zion,  for  the  temple's  sake,  is  here  preferred,  I.  Before 
the  rest  of  the  land  of  Canaan,  as  being  crowned  with 
special  tokens  of  God's  favour,  v.  1.  .3.  II.  Before  any 
other  place  or  country  whatsoever,  as  being  replenished 
with  more  eminent  men,  and  with  a  greater  plenty  of 
divine  blessings,  v.  4.  .7.  Some  think  it  was  penned  to 
express  the  joy  of  God's  people  when  Zion  was  in  a 
flourishing  state;  others  think  it  was  penned  to  encour- 
age their  faith  and  hope  when  Zion  was  in  ruins,  and 
was  to  be  rebuilt,  after  the  captivity;  though  no  man 
cared  for  her;  {Jer.  xxx.  17.)  This  is  Zion  whom  no 
7nan  seeketh  after;  yet  God  had  done  great  things  for  her, 
and  spoken  glorious  things  of  her,  which  should  all  have 
their  perfection  and  accomplishment  in  the  gospel- 
church;  to  that  therefore  we  must  have  an  eye,  in  singing 
this  psalm. 

^  fisalm  or  song  for  the  sons  of  Korah. 

l."¥nf^IS  foundation  ?'s  in  the  holy  moun- 
_OL  tains.     2.  The    Lord    loveth   the 

gates  of  Zion  more  than  all  the  dwellings 


458 


PSALMS,  LXXXVII. 


of  Jacob.     3.  Glorious  things  are  spoken 
of  thee,  O  city  of  God.     Selah. 

Some  make  the  first  words  of  the  psalm  to  be 
part  of  the  title;  it  is  a  psalm  or  song,  whose  sub- 
ject is  the  holy  mountains;  the  temple  built  in  Zion 
upon  mount  Moriah.  That  is  the  foundation  of  the 
argument,  or  beginning  of  the  psalm.  Or,  we  may 
suppose  the  psalmist  had  now  the  tabcraacle  or 
temple  in  \iew,  and  was  contemplating  the  glories 
of  it,  and  at  length  he  breaks  out  into  this  expres- 
sion, which  has  reference,  though  not  to  what  he 
had  written  before,  yet  to  what  he  had  thought  of; 
every  one  knew  what  he  meant  wlien  he  had  said 
thus  abnaptly,  Its  fomidation  is  in  the  holy  ?tiou7i- 
tains. 

Three  things  are  here  observed,  in  praise  of  the 
temple. 

1.  That  it  was  founded  on  the  holy  mountains,  v. 
1.  The  church  lias  a  foundation,  so  that  it  cannot 
sink  or  totter;  Christ  himself  is  the  Foundation  of  it, 
which  God  has  laid.  The  Jerusalem  above  is  a  city 
that  has  foundations.  The  foundation  is  upon  the 
mruntains;  it  is  built  high,  the  mountain  of  the 
Lord^s  house  is  established  upon  the  to/i  of  the 
7nountains,  Isa.  ii.  2.  It  is  built  firm;  the  mountains 
are  rocky,  and  on  a  rock  the  church  is  built.  The 
world  is  founded  upon  the  seas;  (xxiv.  2.)  which 
are  continually  ebbing  and  flowing,  and  are  a  very 
weak  foundation;  Babel  was  built  in  a  plain,  where 
the  ground  was  rotten;  but  the  church  is  built  upon 
the  everlasting  mountains,  and  the  peipctual  hills; 
for  sooner  shall  the  mountains  depart,  and  the  hills 
be  removed,  than  the  covenant  of  Go<l's  peace  shall 
be  disannulled,  and  on  that  the  church  is  built,  Isa. 
liv.  10.  The  foundation  is  upon  the  holy  mountains. 
Holiness  is  the  strength  and  stability  of  the  church, 
that  is  it  which  will  support  it,  and  keep  it  from 
sinking;  not  so  much  that  it  is  built  upon  mountains, 
as  that  it  is  built  upon  holy  mountains;  upon  the 
promise  of  God,  for  the  confirming  of  which  he  has 
sworn  by  his  holiness;  upon  the  sanctification  of  the 
Spirit,  which  will  secure  the  happiness  of  all  the 
saints. 

(2.)  That  God  had  expressed  a  particular  affec- 
tion for  it;  (y.  2.)  The  Lord  loveth  the  gates  of 
Zion,  of  the  temple,  of  the  houses  of  doctrine,  (so 
the  Clialdee,)  more  than  all  the  dwellings  of  Jacob, 
whether  in  Jemsalem,  or  any  where  else  in  the 
country.  God  had  said  concerning  Zion,  This  is 
my  rest  for  euer,  here  ivill  I  dwell;  there  he  met  his 
people,  and  conversed  with  them,  received  their  ho- 
mage, and  showed  them  the  tokens  of  his  favour,  and 
therefore  we  may  conclude  how  well  he  loves  those 
gates.  Note,  (1.)  God  has  a  love  for  the  dwellings 
of  Jacob,  has  a  gracious  regard  to  religious  families, 
and  accepts  their  family-worship.  (2. )  Yet  he  loves 
the  gates  of  Zion  better,  not  only  better  than  any, 
but  better  than  all,  of  the  dwellings  of  Jacob.  God 
was  worshipped  in  the  dwellings  of  Jacob,  and  fa- 
mih-worship  is  family-duty,  which  must  by  no 
means  l)e  neglected;  yet,  when  they  come  in  compe- 
tition, public  worship  (cap^em/ian'ozis — other  things 
being  et/ual)  is  to  be  preferred  before  private. 

3.  That  there  was  much  said  concerning  it  in  the 
word  of  Ciod;  (-y.  3.)  Glorious  things  are  spoken 
of  thee,  0  city  of  God.  We  are  to  judge  of  things 
and  ])ersons  by  the  figure  they  make,  and  the  esti- 
mate put  ui)on  them,  in  and  bv  tlie  scripture.  Many 
base  things  were  spoken  of  the  city  of  God  l)y 
the  enemies  cf  it,  to  render  it  mean  and  odious,  but 
by  him  wliose  judgment  we  are  sure  is  according  to 
trutli,  gl'>rious  thin^^s  are  spoken  of  it;  God  said  of 
the  temple,  Afine  eyes  and  mine  heart  shall  be  there 
fier/ietually ;  I  have  sanctified  this  house,  that  my 
name  may  be  there  for  n.>cr,  2  Chron.  vii.  16.  Beau- 
tiful for  situation   is  mount  Zion,   Ps.   xlviii.   2. 


These  are  glorious  things.  Yet  more  glorious  things 
are  spoken  of  the  gospel-church;  it  is  the  spouse  of 
Christ,  the  purchase  of  his  blood,  it  is  a  peculiar 
people,  a  holy  nation,  a  royal  priesthood,  and  the 
gates  of  hell  shall  not  prevail  against  it.  Let  us  not 
be  ashamed  of  the  church  of  Christ  in  its  meanest 
condition,  nor  of  any  that  belong  to  it,  nor  disown 
our  relation  to  it,  though  it  be  turned  ever  so  much 
to  our  reproach,  since  such  glorious  things  are 
spoken  of  it,  and  not  one  iota  or  tittle  of  what  is  said 
shall  fall  to  the  ground. 

4.  I  will  make  mention  of  Rahab  and 
]3abylon  to  them  that  know  me ;  behold, 
Philistia,  and  Tyre,  with  Ethiopia :  this 
man  was  born  there.  5.  And  of  Zion  it 
shall  be  said,  This  and  that  man  was  bora 
in  her ;  and  the  Highest  himself  shall  esta- 
blish her.  6.  The  Lord  shall  count,  when 
he  writeth  u])  tiie  people,  that  this  man  was 
born  there.  Selah.  7.  As  well  the  singers 
as  the  players  on  instruments  shall  be  there: 
all  my  springs  are  in  thee. 

Zion  is  here  compared  with  other  places,  and 
preferred  l)efore  them;  the  church  of  Christ  is  more 
glorious  and  excellent  than  the  nations  of  the  earth. 

1.  It  is  owned  that  other  places  have  their  glories; 
(f.  4.)  "/  will  make  mention  of  Hahab,'^  that  is, 
"Egypt,  and  Babylon,  to  them  that  know  me,  and 
are  about  me,  and  with  whom  I  discourse  about 
public  affairs;  behold  Philistia  and  Tyre,  with  Ethi- 
opia," or  rather  Arabia;  we  shall  observe  that  this 
man  was  bom  there;  here  and  there  one  famous 
man,  eminent  for  knowledge  and  virtue,  may  be 
produced,  that  was  a  native  of  these  countries;  here 
and  there  one  that  becomes  a  proselyte,  and  a  wor- 
shipper of  the  tnie  God.  But  some  give  another 
sense  of  it;  that  it  is  a  prophecy  or  promise  of  bring- 
ing the  Gentiles  into  the  church,  and  cf  uniting  them 
in  one  body  with  the  Jews.  God  says,  ^' I  will  reckon 
Egypt  arid  Babylon  with  them  that  know  me.  I 
will  reckon  them  my  people  as  much  as  Israel, 
when  they  shall  receive  the  gospel  of  Christ,  and 
own  them  as  born  in  Zion,  bora  again  there,  and 
admitted  to  the  privileges  of  Zion  as  freely  as  a 
tnie-bom  Israelite. "  They  that  were  strangers  and 
foreigners,  become  fellow  citizens  with  the  saints, 
Eph.  ii.  19.  A  Gentile  convert  shall  stand  upon  a 
level  with  a  native  Jew;  compare  Isa.  xix.  23*  •25. 
The  Lord  shall  say.  Blessed  be  Egypt  my  people, 
and  ./Assyria  the  work  of  my  hands,  and  Israel  mine 
inheritance. 

2.  It  is  proved  that  the  glory  of  Zion  outshines 
them  all,  upon  many  accounts;  for, 

(1.)  Zion  shall  produce  many  great  and  good  men 
tliat  shall  be  famous  in  their  generation,  -v.  5.  Of 
Zion  it  shall  Ije  said  by  all  her  neighbours,  that  thi,H 
and  that  inan  was  born  in  her,  many  men  of  renown 
for  wisdom  and  piety,  and  especially  for  acquain- 
tance with  the  words  of  God  and  the  visions  of  the 
Almighty.  Many  prophets  and  kings,  who  should 
be  greater  favourites  of  Heaven,  and  greater  bless- 
ings to  the  earth,  than  ever  were  bred  in  Egypt  or 
Baijylon.  The  worthies  of  the  church  far  exceed- 
ed tiiose  of  heathen  nations,  and  their  names  will 
shine  brighter  than  in  peipetual  records,  ji  man, 
a  7na?2  was  born  in  her;  by  which  some  under- 
stand Christ,  that  Man,  that  Son  of  man,  who  is 
f  lirer  than  the  children  of  men,  he  was  bom  at 
Bi  thlehem  near  Zion,  and  was  the  Glory  of  his  peo- 
]5le  Israel.  The  greatest  honour  that  ever  was  put 
ui)cn  the  Jewish  nation,  was,  that  of  them,  as  con- 
cerning the  flesh,  Christ  came,  Rom.  ix.  5.  Or  this 
also  may  be  applied  to  the  conversion  of  the  Gen- 


PSALMS,  LXXXVIII. 


450 


tiles;  Of  Zion  it  shall  be  said,  that  the  law  which 
went  forth  out  of  Zion,  the  gospel  of  Christ,  shall 
be  an  instrument  to  beget  many  souls  to  God,  and 
the  Jerusalem  that  is  from  above  shall  be  acknow- 
ledged the  mother  of  them  all. 

(2.)  Zion's  interest  shall  be  strengthened  and  set- 
tled by  an  almighty  power.  The  Highest  himself 
shall  undertake  to  establish  her,  who  can  do  it  effec- 
tually; the  accession  of  proselytes  out  of  divers 
nations,  shall  be  so  far  from  occasioning  discord  and 
division,  that  it  shall  contribute  greatly  to  Zion's 
strength;  for  God  himself,  having  toundcd  her  upon 
an  e\  crlasting  foundation,  whatever  con\'ulsions  and 
revolutions  there  are  of  states  and  kingdoms,  and 
however  heaven  and  earth  may  be  shaken,  these 
are  things  which  cannot  be  shaken,  but  must  remain. 

(3. )  Zion's  sons  shall  be  registered  with  honour; 
(x^.  6.)  The  Lord  shall  count,  tvhen  he  writes  up, 
the  people,  and  takes  a  catalogue  of  his  subjects, 
that  this  man  was  born  there,  and  so  is  a  subject  by 
birth,  by  the  first  birth,  being  born  in  his  house — 
bv  the  second  birth,  being  born  again  of  his  Spirit. 
When  God  comes  to  return  with  the  children  of 
men,  that  he  may  render  to  every  man  according  to 
his  works,  he  shall  observe  who  was  bom  in  Zion, 
and  consequently  enjoyed  the  privileges  of  God's 
sanctuary,  to  whom  pertained  the  adoption,  and  the 
glory,  and  the  covenants,  and  the  service,  of  God, 
Rom.  ix.  4. — iii.  1,  2.  For  to  them  much  was  given, 
and  therefore  of  them  much  will  be  required,  and 
the  account  will  be  accordingly;  five  talents  must 
be  improved  by  those  that  were  intrusted  with  five. 
/  know  thy  works,  and  where  thou  dtvellest,  and 
where  thou  wast  born.  Selah.  Let  those  that  dwell 
in  Zion  mark  this,  and  Uve  up  to  their  profession. 

(4.)  Zion's  songs  shall  be  sung  with  joy  and  tri- 
umph. As  well  the  singers,  as  the  players  on  in- 
straments,  shall  be  there  to  praise  God,  x'.  7.  It 
was  much  to  the  honour  of  Zion,  and  is  to  the  honour 
of  the  gospel-church,  that  there  God  is  served  and 
worshipped  with  rejoicing;  his  work  is  done,  and 
done  cheerfully;  see  Ixviii.  25.  All  7ny  springs  are 
in  thee,  O  Zion:  so  God  says;  he  has  deposited 
treasures  of  grace  in  his  holy  ordinances,  there 
are  the  springs  from  which  those  streams  take  rise, 
which  make  glad  the  city  of  our  God,  xlvi.  4.  So 
the  psalmist  says,  reckoning  the  springs,  from  which 
his  dry  soul  must  be  watered,  to  lie  in  the  sanctua- 
ry', in  the  word  and  ordinances,  and  in  the  commu- 
nion of  saints;  the  springs  of  the  joy  of  a  carnal 
worldling  lie  in  wealth  and  pleasure,  but  the  springs 
of  the  joy  of  a  gi-acious  soul  lie  in  the  word  of  God 
and  prayer.  Christ  is  the  true  Temple;  all  our 
springs  are  in  him,  and  from  him  all  our  streams 
flow;  it  pleased  the  Father,  and  all  believers  are 
well  pleased  with  it  too,  that  in  him  should  all  ful- 
ness dwell. 

PSALM  LXXXVIII. 

This  psalm  is  a  lamentation;  one  of  the  most  melancholy 
of  aU  the  psalms;  and  it  does  not  conclude,  as  usually 
the  melancholy  psalms  do,  with  the  least  intimation  of 
comfort  or  joy,  but,  from  first  to  last,  it  is  mourning?  and 
woe.  It  is  not  upon  a  public  account  that  the  psalmist 
here  complains,  (here  is  no  mention  of  the  afflictions  of 
the  church,)  but  only  upon  a  personal  account,  especi- 
allj  trouble  of  mind,  and  the  ffrief  impressed  upon  his 
s])irits,  both  by  his  outward  afflictions,  and  by  the  re- 
membrance of  his  sins,  and  the  fear  of  Gx)d's  wrath.  It 
is  reckoned  among  the  penitential  psalms,  and  it  is  well 
when  our  fears  are  thus  turned  into  the  right  channel, 
and  we  take  occasion  from  our  worldly  grievances  to 
sorrow  after  a  godly  sort.  In  this  psalm,  we  have,  I. 
The  great  pressure  of  spirit  that  the  psalmist  was  under, 
V.  3.. 6.  II.  The  wrath  of  God,  which  was  the  cause 
of  that  pressure,  v.  7,  15.. 17.  III.  The  wickedness  of 
his  friends,  v.  8,  18.  IV.  The  application  he  made  to 
God  by  prayer,  v.  1,  2,  9,  13.  V.  His  humble  expostu- 
'•tlions  and  pleadings  with  God,  v.  10,  12,  14.     Those 


who  are  in  trouble  of  mind  may  sing  this  psalm  feeling- 
ly; those  that  are  not  ought  to  sing  it  thankfully,  bless- 
ing God  that  it  is  not  their  case. 

A  song  or  psalm  for  the  sons  ofKorah.  To  the  chief 
musician  upon  Mahalath  Leannoth,  Maschil  of 
Heman  the  Ezrahite. 

1.  ^\  LORD  God  of  my  salvation,  I  have 
\3  cried  day  and  night  before  thee .  2. 
Let  my  prayer  come  before  thee :  inchne 
thine  ear  unto  my  cry  ;  3.  For  my  soul  is 
full  of  troubles,  and  my  life  draweth  nigh 
unto  the*  grave.  4.  I  am  counted  with 
them  that  go  down  into  the  pit :  I  am  as  a 
man  that  hath  no  strength  :  5.  Free  among 
the  dead,  like  the  slain  that  lie  in  the  grave, 
whom  thou  rememberest  no  more :  and 
they  are  cut  off  from  thy  hand.  6.  Thou 
hast  laid  me  in  the  lowest  pit,  in  darkness, 
in  the  deeps.  7.  Thy  wrath  lieth  hard 
upon  me,  and  thou  hast  afHicted  vie  with 
all  thy  waves.  Selah.  8.  Thou  hast  put 
away  mine  acquaintance  far  from  me ;  thou 
hast  made  me  an  abomination  unto  tliem : 
I  am  shut  up,  and  I  cannot  come  forth.  9. 
Mine  eye  mourneth  by  reason  of  afidiction : 
Lord,  I  have  called  daily  upon  thee;  I 
have  stretched  out  my  hands  unto  thee. 

It  should  seem,  by  the  titles  of  this  and  the  follow- 
ing psalm,  that  Heman  was  the  penman  of  the  cne, 
and  Ethan  of  the  other.  There  were  two  cf  these 
names,  who  were  sons  of  Zerah  the  son  cf  Judah, 
1  Chron.  ii.  4,  6.  There  were  two  ethers  famed 
for  wisdom,  (1  Kings  iv.  31.)  where,  to  magnify 
Solomon's  wisdom,  he  is  said  to  be  wiser  than  He- 
man  and  Ethan.  Whether  the  Heman  and  Ethan, 
who  were  Levites  and  precentors  in  the  songs  of 
Zion,  were  the  same,  we  are  net  sure,  nor  which 
of  these,  nor  wliether  any  of  these,  were  the  pen- 
men of  these  psalms;  there  was  a  Heman  that  was 
one  of  the  chief  singers,  who  is  called  the  king's  seer 
or  prophet,  in  the  words  of  God;  (1  Chron.  xxv. 
5.)  it  is  probable  tliat  this  also  was  a  seer,  and  yet 
could  see  no  comfort  for  himself,  an  instmctor  and 
comforter  of  others,  and  yet  himself  putting  comfort 
away  from  him. 

The  very  first  words  of  the  psalm  are  the  only 
words  of  comfort  and  support  in  all  the  psalm. 
There  is  nothing  about  him  but  clouds  and  darkness; 
but,  before  he  begins  his  complaint,  he  ccdls  God 
the  God  of  his  salvation,  which  intimates,  both  that 
he  looked  for  salvation,  bad  as  things  were,  and  that 
he  looked  up  to  God  for  the  salvation,  and  depend- 
ed upon  him  to  be  the  x'Vuthor  cf  it. 

Now  here  we  have  the  psalmist, 

1.  A  man  of  prayer,  one  that  gave  himself  to 
prayer  at  all  times,  but  especially  now  that  he  was 
in  affliction:  for  is  any  afflicted?  Let  him  pray.  It 
is  his  comfort,  that  he  had  prayed,  it  is  his  com- 
plaint, that,  notwithstanding  hisprayer,  he  was  still 
m  affliction.  He  was,  (1.)  Very  earnest  in  prayer; 
"I  have  cried  unto  thee,  {v.  1.)  and  have  stretched 
out  ?ny  hands  mito  thee,  {y.  9.)  as  one  that  would 
take  hold  on  thee,  ;ind  even  catch  at  the  mercy, 
with  a  holy  fear  of  ccming  short  and  missing  of  it!" 
(2.)  He  was  ^ery  frequent  and  constant  in  prayer; 
"I  have  called  "upon  thee  daily,  \v.  9.)  niiv,'day 
and  night,"  v.  1.  For  thus  men  ought  always  to 
pray,  and  not  to  faint;  God's  own  elect  cry  day  and 
night  to  him;  not  only  morning  and  evening,  begin- 
ning every  day  and  every  night  with  prayer,  but 


460 


PSALMS,  LXXXVIII. 


spending  the  day  and  night  in  prayer.  This  is  in- 
deed praying  always;  and  tl\en  we  shall  speed  in 
prayer,  when  we  continue  instant  in  prayer.  (3.) 
He  directed  his  prayer  to  God,  and  from  him  ex- 
pected and  desired  an  answer;  (x".  2.)  "Let  my 
prayer  come  before  thee,  to  be  accepted  of  thee, 
not  before  men,  to  be  seen  of  them,  as  the  Pharisees' 
prayers."  He  does  not  desire  that  men  should  hear 
them,  but,  "Lord,  incline  thou  thine  ear  unto  my 
cry,  for  to  that  I  refer  myself,  give  what  answer  to 
it  thou  pleasest. " 

2.  He  was  a  man  of  sori'ows,  and  therefore  some 
make  liim,  in  this  psalm,  a  type  of  Christ,  whose 
complaints  on  the  cross,  and  sometimes  before,  were 
much  to  the  same  purport  with  this  psalm.  He  cries 
out,  {y.  3.)  My  soul  is  full  of  troubles;  so  Christ 
said,  A''oTJ  is  my  soul  troubled;  and,  in  his  agony. 
My  soul  is  exceeding  ^orrouful,  like  the  psalmist's 
here,  even  unto  death,  for  he  says.  My  life  draws 
nigh  unto  the  grave,  Hcman  was  a  very  wise  man, 
and  a  good  man,  a  man  of  God,  and  a  singer  too,  and 
one  may  therefore  suppose  him  to  be  a  man  of  a  cheer- 
ful spirit,  and  yet  now  a  man  of  a  sorrowful  spirit, 
troubled  in  mind,  and  upon  the  brink  of  despair. 
Inward  trouble  is  the  sorest  trouble,  and  that  which, 
sometimes,  the  best  of  God's  saints  and  servants 
have  been  severely  exercised  with.  The  spirit  of 
man,  of  the  greatest  of  men,  will  not  always  sus- 
tain the  infirmity,  but  will  droop  and  sink  under  it; 
ivho  then  can  bear  a  wounded  spirit? 

3.  He  looked  upon  himself  as  a  dying  man, 
whose  heart  was  ready  to  break  with  sorrow;  (x'.  5.) 
"Free  among  the  dead,  one  of  that  ghastly  corpo- 
ration; like  the  slain  that  lie  in  the  grave,  whose 
rotting  and  perishing  nobody  takes  notice  of,  or  is 
concerned  for;  nay,  whom  thou  rememberest  no 
more,  to  protect  or  provide  for  the  dead  bodies,  but 
they  become  an  easy  prey  to  corruption  and  the 
worms,  they  are  cut  off  from  thy  hand,  which  was 
once  employed  in  supporting  them,  and  reaching 
out  to  tlum;  but  now  there  ib  no  more  occasion  for 
it,  they  are  cut  off  from  it,  and  cut  off  by  it;"  (for 
God  ivill  not  stretch  out  his  hand  to  the  grave.  Job 
XXX.  24.)  "thou  hast  laid  me  in  the  lowest  pit,  as 
low  as  possible,  my  condition  hnv,  mv  spirits  low, 
in  darkness,  in  the  deep,  {v.  6. )  sinking,  and  seeing 
no  way  open  of  escape,  brought  to  the  I  ist  extremitv, 
and  ready  to  gi\e  up  all  for  gone."  Thus  greatly 
may  good  men  be  afflicted,  and  such  dismal  appre- 
hensions may  they  have  concerning  their  afflictions, 
and  such  dark  conclusions  may  the\'  sometimes 
be  ready  to  make  concerning  the  issue  of  them, 
through  the  power  of  melancholy  and  the  weakness 
of  faith. 

4.  He  complained  most  of  God's  displeasure 
against  him,  which  infused  tlie  wormwood  and  the 
gall  into  the  affliction  and  the  misery;  {v.  7.)  Thif 
•wrath  lies  hard  upon  7ne:  could  he  have  discerned 
the  favour  and  love  of  God  in  his  affliction,  it  had 
lain  light  upon  him;  but  it  lay  hard,  very  hard,  upon 
him,  so  that  he  was  ready  to' sink  and  faint  under  it. 
The  impressions  of  this  wrath  upon  his  spirits,  were 
God's  waves  with  which  he  afflicted  him,  wliich 
rolled  upon  him,  one  on  the  neck  of  another,  so  that 
he  scarcely  recovered  from  one  dark  thought,  before 
he  was  oppressed  with  another;  these  waves  beat 
against  him  with  noise  and  fury;  not  some,  but  all, 
of  God's  waves  were  made  use  of  in  afflicting  him, 
and  bearing  him  down.  Even  the  children  of'  God's 
love  may  sometimes  apprehend  themselves  children 
of  wrath,  and  no  outward  trouble  can  lie  so  hard 
upon  them  as  that  apprehension. 

5.  It  added  to  this  affliction,  that  his  friends  de- 
serted him,  and  made  themselves  strange  to  him. 
When  we  are  in  trouble,  it  is  some  comfort  to  ha\c 
those al)out  us,  that  love  us  and  sjmpathize  with  us, 
but  this  good  man  had  none  such;  which  gives  him 


I  occasion  not  to  accuse  them,  pr  charge  them  with 
treachery,  ingratitude,  and  inhumanity,  but  to  com- 
plain to  God,  with  an  eye  to  his  hand  in  this  part 
of  the  ..ffliction;  (v.  8.)  Thou  hast  put  away  mine 
acquaintance  far  from  me.  Providence;  had  removed 
them,  or  rendered  them  incapable  of  being  ser\'ice- 
able  to  him,  or  alienated  their  affections  from  him, 
for  every  creature  is  that  to  us  (and  no  more)  that 
God  makes  it  to  be;  if  our  old  acquaintance  be  shy 
of  us,  and  those  we  expect  kindness  from  prove 
unkind,  we  must  bear  that  with  the  same  patient 
submission  to  the  divine  will  that  we  do  other  afflic- 
tions, J0I3  xix.  13.  Nay,  his  'friends  were  not  only 
strange  to  him,  but  even  hated  him,  because  he  was 
poor  and  in  distress;  "  Thou  hast  made  me  an 
abomination  to  them;  they  are  not  only  shy  of  me, 
but  sick  of  me,  and  I  am  looked  upon  by  them,  not 
only  with  contempt,  but  with  abhon-e'nce."  Let 
none  think  it  strange  concerning  such  a  trial  as  this, 
when  Heman,  who  was  so  famed  for  wisdom,  was 
yet,  when  the  world  frowned  upon  him,  neglected, 
as  a  vessel  in  which  is  no  pleasure. 

Lastly,  He  looked  upon  his  case  as  helpless  and 
deplorable;  "  lam  shut  up,  and  I  cannot  come  forth, 
a  close  prisoner,  under  the  arrests  of  divine  wrath, 
and  no  way  open  of  escape. "  He  therefore  lies  down 
and  sinks  under  his  troubles,  because  he  sees  not  any 
probability  of  getting  out  of  them.  For  thus  he  be- 
moans himself;  (x'.  9.)  Mine  eye  mourneth  by  reason 
of  affliction;  sometimes  giving  vent  to  grief  by  weep- 
ing gives  some  ease  to  a  troubled  spirit.  Yet  weep- 
ing must  not  hinder  praying;  we  must  sow  in  tears; 
Mine  eye  mourns,  but  /  cry  unto  thee  daily;  let 
praters  and  tears  go  together,  and  they  shall  be 
accepted  together;  I  have  heard  thy  prayers,  I  have 
seen  thy  tears. 

1 0.  Wilt  thou  show  wonders  to  the  dead  ? 
shall  the  dead  arise  and  praise  thee  ?  Selah. 

1 1 .  Shall  thy  lovine;-kindness  be  declared  in 
the  grave  ?  or  thy  faithfulness  in  destruction  ? 

12.  Shall  thy  wonders  be  known  in  the 
dark  ?  and  thy  righteousness  in  the  land  of 
forgetfulness  ?  13.  But  unto  thee  have  I 
cried,  O  Lord  ;  and  in  the  morning  shall  my 
prayer  prevent  thee.  1 4.  Lord,  why  easiest 
thou  oft"  my  soul  ?  uihy  hidest  thou  thy  face 
from  me  ?  1 5.  I  am  afflicted  and  ready  to 
die  from  my  youth  up :  ichile  I  suffer  thy 
terrors  I  am  distracted.  16.  Thy  fierce 
wrath  goeth  over  me ;  thy  terrors  have  cut 
me  off.  17.  They  came  round  about  me 
daily  like  water,  they  compassed  me  about 
together.  1 8.  Lover  and  friend  hast  thou 
put  far  from  me,  and  mine  acquaintance 
into  darkness. 

In  these  verses, 

I.  The  psalmist  expostulates  with  God  conccming 
the  present  deploraole  condition  he  was  in;  (x*. 
10* -12.)  •'  Wilt  thou  do  a  miraculous  work  to  the 
dead,  and  raise  them  to  life  gain?  Shall.those  that  are 
dead  and  Ijuricd  rise  uj)  to  praise  thee?  N(%  they  leave 
it  to  their  children  to  rise  up  in  their  rooms  to  praise 
God,  none  expects  that  they  should  do  it;  and 
wherefore  should  they  rise?  Wherefore  should  they 
live,  but  to  praise  God?  The  life  we  are  born  to  at 
first,  and  the  life  we  hope  to  rise  to  at  last,  must 
thus  be  spent.  But  shall  thy  loving-kindness  to  thy 
people  be  declared  in  the  grave,  either  by  those,  or 
to  those,  that  lie  buried  there?  And  thy  faithfulness 
to  thy  promise,  shall  that  be  told  in  destiiiction; 


PSALMS,  LXXXVIU. 


4Gl 


shall  thy  wonders  be  wrought  in  the  dark,  or  known 
there;  and  thy  righteousness  in  the  grave,  which  is 
the  land  of  forgetfulness,  where  men  remember 
nothing,  nor  are  themselves  remembered?  Departed 
souls  may  indeed  know  God's  wonders,  and  declare 
his  faithfulness,  justice,  and  loving-kindness,  but 
deceased  bodies  cannot;  they  can  neither  receive 
God's  favours  in  comfort,  nor  return  them  in  praise." 
Now  we  will  not  supjjose  these  expostulations  to  be 
the  language  of  des])air,  as  if  he  thought  God  could 
not  help  him,  or  would  not,  much  less  do  they  be- 
speak any  disbelief  of  the  resurrection  of  the  dead 
at  the  last  da\-;  but  he  thus  pleads  with  God  for 
speedy  relief; ' "  Lord,  thou  art  good,  thou  art  faith- 
ful, thou  art  righteous;  these  attributes  of  thine  will 
be  made  known  in  my  deliverance,  but,  if  it  be  not 
hastened,  it  will  come  too  late;  for  I  shall  be  dead, 
and  past  relief,  dead,  and  not  capable  of  receiving 
any  comfort,  \  cry  shortly."  Job  often  pleaded  this. 
Job  vii.  8.— X.  21. 

II.  He  resolves  to  continue  instant  in  prayer,  and 
the  more  so  because  the  deliverance  Was  deferred; 
iv.  13.)  '■'■Unto  thee  have  I  cried  many  a  time,  and 
tound  comfort  in  it,  and  therefore  I  will  continue  to 
do  so;  in  the  morning  shall  my  firayer  prevent  thee." 
Note,  Though  our  prayers  be  not  answered  imme- 
diately, )^et  we  must  not  therefore  give  over  praying, 
because  V/i(?  vision  is  for  an  alifwinted  time,  and  at 
the  end  it  shall  s/ieak,  and  not  lie.  God  therefore 
delays  the  answer,  that  he  may  try  our  patience  and 
perseverance  in  prayer.  He  resolves  to  seek  God 
early,  in  the  morning,  when  his  spirits  were  lively, 
and  before  the  business  of  the  day  began  to  crowd 
in;  in  the  morning,  after  he  had  been  tossed  with 
cares,  and  sorrowful  thoughts  in  the  silence  and  soli- 
tude of  the  night;  My  prayer  shall  prevent  thee. 
Not  as  if  he  could  wake  sooner  to  pray,  than  God 
to  hear  and  answer,  for  He  neither  slumbers  iior 
sleeps;  but  it  intimates  that  he  would  be  up  earlier 
than  ordinary  to  pray;  would  prevent,  that  is,  go 
before  his  usual  hour  of  prayer.  The  greater  cur 
afflictions  are,  the  more  solicitious  and  serious  we 
should  be  in  prayei*.  "My  prayer  shall  present 
itself  before  thee,  and  be  betimes  with  thee,  and 
shall  not  stay  for  the  encouragement  of  the  beginning 
of  mercy,  but  reach  out  towards  it  with  faith  and 
expectation,  even  before  the  day  dawns. "  God  often 
prevents  our  prayers  and  expectations  with  his 
mercies,  let  us  prevent  his  mercies  with  our  prayers 
and  expectations. 

III.  He  sets  down  what  he  will  saj-  to  God  in 
prayer. 

1.  He  will  humbly  reason  with  God  concerning  the 
abject  afflicted  condition  he  was  now  in;  (t.  14.) 
"Lord,  ivhy  castest  thou  off  my  soul?  What  is  it 
that  provokes  thee  to  treat  me  as  one  abandoned? 
Show  me  ivherefore  thou  contendest  tvith  me."  He 
speaks  it  with  wonder  that  God  should  cast  off^  an 
old  servant;  should  cast  off  one  that  was  resolved 
not  to  cast  him  off";  "No  wonder  men  cast  me  off"; 
but,  Lord,  why  dost  thou,  whose  gifts  and  callings 
are  without  repentance?  ll^iy  hiclest  thou  thy  face, 
as  one  angry  at  me,  that  either  hast  no  favour  for 
me,  or  wilt  not  let  me  know  it. "  Nothing  gi'ieves 
a  child  of  God  so  much  as  God's  hiding  his  face 
from  him,  nor  is  there  any  thine  he  so  much  dreads 
as  God's  casting  off"  his  soul.  Ii  the  sun  be  clouded, 
that  darkens  the  earth;  but  if  the  sun  should  aban- 
don the  earth,  and  quite  cast  it  off",  what  a  dungeon 
would  it  be ! 

2.  He  will  humbly  repeat  the  same  complaints 
he  had  before  made,  until  God  have  mercy  on  him. 
Two  things  he  represents  to  God  as  his  grievances. 

(1.)  That  God  was  a  Terror  to  him;  I  suffer  thy 
terrors,  v.  15.  He  had  continual  frightful  appre- 
hensions of  the  wrath  of  God  against  him  for  his 


sins,  and  the  consequences  of  that  wrath.  It  teiTifief. 
him  to  think  of  God,  and  of  falling  into  his  hands 
appearing  before  him  to  receive  his  doom  from  him. 
He  sweat  and  trembled  at  the  apprehension  of  God's 
displeasure  against  him,  and  the  terror  of  his  majesty. 
Note,  Even  those  that  are  designed  for  God's  fa- 
vours may  yet,  for  a  time,  suffer  his  terrors.     The 
spirit  of  adoption  is  first  a  spirit  of  bondage  to  fear. 
Poor  Job  complains  of  the  terrors  of  God  setting 
thejnselves  in  array  against  hi?n,  Job  vi.  4.     The 
psalmist  here  cxpUiins  himself,  and  tells  us  what  he 
means  by  God's  terrors,  even  his  fierce  wrath.   Let 
us  see  what  dreadful  impressions  those  terrors  made 
upon  him,  and  hew  deep  thev  wounded  him.     [1.] 
They  had  almost   taken  away  his  life;  "lam   so 
afflicted  with  them,  that  I  am  ready  to  die,  and" 
(as  the  word  is)  "  to  give  iip  the  ghost.     Thy  terrors 
have  cut  me  off"  v.  16.     What  is  hell,  that  exter- 
nal excision,  by  which  damned  sinners  are  for  ever 
cut  off"  from   God   and  all  happiness,   but  God's 
terrors  fastening  and  preying  upon  their  guilty  con- 
sciences?    [2.]  Thev  had  almost  taken  away  the 
use  of  his  reason;   When  I  suffer  thy    terrors,  I  am 
distracted;  that  sad  eff"ect  the  terrors  of  the  Lord 
have  had  upon  many,  and  upon  some  good  men,  who 
have  thereby  been  put  quite  out  of  the  possession 
of  their  own  souls;  a  most  piteous  case,  and  which 
ought  to  be  looked  upon  with  great  compassion. 
[3.]  This  had  continued  long;  From  my  youth  tip, 
I  suffer  thy  terrors;  he  had  been  from  his  childhocd 
afflicted  with  melancholy,  and  trained  up  in  sorrow 
under  the  discipline  of  that  school.     It  we  begin 
our  days  with  trouble,  and  the  days  of  our  mouniing 
have  been  prolonged  a  great  while,  let  us  n(  t  think 
it  strange,  but  let  tribulation  work  patience.     It  is 
observable  that  Heman,  who  became  eminently  wise 
and  good,  was  afflicted  and  ready  to  die,  and  suff"ercd 
God's  terrors,  from  his  youth  up;  thus  many  have 
found  it  was  good  for  them  to  bear  the  yoke  in 
their  youth,  that  sorrow  has  been  much  better  f(;r 
them  than  laughter  would  have  been,  and  that,  being 
much  afflicted,  and  often  ready  to  die,  when  they 
were  young,  they  have,  by  the   grace  of  God,  got 
such  an  habitual  seriousness,  and  weanedness  trcm 
the  world,  as  have  been  of  great  use  to  them  p.U 
their  days.     Sometimes  those  whom  God  designs 
for  eminent   services,  are  prepared  for  them  by 
exercises  of  this  kind.     [4.]  His  affliction  was  new 
extreme,  and  worse  than  evei'.     God's  terrors  nc^v 
came  round  about  him,  so  that  from  all  sides  he  was 
assaulted  with  variety  of  troubles,  and  he  had  no 
comfortable  gale  from  any  point  of  the  compass. 
They  brake  in  upon  him  together  like  an  inundation 
of  water;  and  this  daily,  and  all  the  day;  so  that  he 
had  no  rest,  no  respite,  not  the  least  breathing  time, 
no  lucid  intervals,  nor  any  gleam  of  hope.     Such 
was  the  calamitous  state  of  a  very  wise  and  good 
man;  he  was  so  surrounded  with  terrors,  that  he 
could  find  no  place  of  shelter,  nor  lie  any  where  unde  r 
the  wind. 

(2.)  That  no  friend  he  had  in  the  world  was  a 
comfort  to  him;  (x'.  18.)  Lover  and  friend  hast  thou 
put  far  from  me;  some  are  dead,  others  at  a  dis- 
tance, and  perhaps  many  unkind.  Next  to  the 
comforts  of  religion  are  those  of  friendship  and  so- 
ciety; therefore  to  be  friendless  is  (as  to  this  hfe) 
almost  to  be  comfortless;  and  to  those  who  have 
had  friends,  but  have  lost  them,  the  calamity  is  the 
more  grievous;  with  this  the  psalmist  here  closes 
his  complaint,  as  if  this  were  it  that  completed  his 
woe,  and  gave  the  finishing  stroke  to  this  melancholy 
piece.  If  our  friends  are  put  far  from  us  by  scat- 
tering providences,  nay,  if  by  death  our  acqu:iintance 
are  removed  into  darkness,  we  have  reason  to  look 
upon  it  as  a  sore  affliction,  but  must  acknowledge 
and  submit  to  the  hand  of  God  in  it. 


162 


PSALMS,  LXXXIX. 


PSALM  LXXXIX. 

Many  psalms  that  bccriri  with  complaint  and  prayer,  end 
with  joy  and  praise,  but  this  bcffins  with  joy  and  praise, 
and  ends  with  sad  complaints  and  petitions;  for  the  psalm- 
ist first  recounts  God's  former  favours,  and  then  with  the 
consideration  of  them  aggravates  the  present  grievances. 
It  is  uncertain  when  it  was  penned;  only,  in  general,  that 
it  was  at  a  time  when  the  house  of  David  was  woefujly 
eclipsed;  some  think  it  was  at  the  time  of  the  captivity 
of  Babylon,  when  king  Zedckiah  was  insulted  over,  and 
abused,  by  Nebuchadnezzar,  and  then  they  make  the  title 
to  signify  no  more  than  that  the  psalm  was  set  to  the  tune 
of  a  song  of  Ethan  the  son  of  Zerah,  called  Maschil: 
others  suppose  it  to  be  penned  by  Ethan,  who  is  men- 
tioned in  the  story  of  Solomon,  who,  outliving  that  glo- 
rious prince,  thus  lamented  the  great  disgrace  done  to 
the  house  of  David  in  the  next  reign  by  the  revolt  of  the 
ten  tribes.  I.  The  psalmist,  in  the  joyful,  pleasant, 
part  of  the  psalm,  gives  glory  to  God,  and  takes  comfort 
to  himself  and  his  friends.  This  he  does  more  briefly, 
mentioning  God's  mercy  and  truth,  (v.  1.)  and  his  cove- 
nant; (v.  2 . .  4.)  but  more  largely  in  the  following  verses, 
wherein,  1.  He  adores  the  glory  and  perfection  of  God, 
V.  5..14.  2.  He  pleases  himself  in  the  happiness  of 
those  that  are  admitted  into  communion  with  him, 
V,  15. .  18.  3.  He  builds  all  his  hope  upon  God's  cove- 
nant with  David,  as  a  type  of  Christ,  v.  19 . .  37.  II.  In 
the  melancholy  part  of  the  psalm,  he  laments  the  present 
calamitous  state  of  the  prince  and  royal  family;  (v. 
38 . .  45.)  expostulates  with  God  upon  it,  (v.  46 . .  49. )  and 
then  concludes  with  prayer  for  redress,  v.  50,  51.  In 
singing  this  psalm,  we  must  have  high  thoughts  of  God, 
a  lively  faith  in  his  covenant  with  the  Redeemer,  and  a 
sympathy  with  the  afflicted  parts  of  the  church. 

Maschil  of  Ethan  the  Ezrahite. 

1 .  T  WILL  sing  of  tlie  mercies  of  the 
JL  Lord  for  ever :  with  my  mouth  will 
1  make  known  thy  faithfulness  to  all  genera- 
tions. 2.  For  I  have  said,  Mercy  shall  be 
built  up  for  ever  :  thy  faithfulness  shalt  thou 
establish  in  the  very  heavens.  3.  I  have 
made  a  covenant  with  my  chosen,  I  have 
sworn  unto  David  my  servant,  4.  Thy 
seed  will  I  establish  for  ever,  and  build  up 
thy  throne  to  all  generations.    Selah. 

The  ps-.ilmist  h'ls  a  very  s:id  compliint  to  make 
nf  the  deplorable  condition  of  the  family  of  Da\id 
at  this  time,  and  yet  he  begins  the  psalm  with  songs 
of  praise;  for  we  must,  in  every  thing,  in  every 
state,  give  thanks;  thus  we  must  glorify  the  Lord 
in  the  fire.  ^Ve  think,  when  we  are  in  trouljle, 
that  we  get  ease  by  complaining;  but  we  do  more, 
we  get  joy,  by  praising.  Let  our  complaints,  there- 
fore, be  turned  into  thanksgivings;  and  in  these 
verses  we  find  that  which  will  be  matter  of  praise 
and  thanksgiving  for  us  in  the  worst  of  times,  whe- 
ther upon  a  personal  or  a  public  account. 

1.  However  it  be,  the  everlasting  God  is  good 
and  true,  v.  1.  Though  we  may  find  it  hard  to 
reconcile  present  dark  providences  with  the  good- 
ness and  truth  of  God,  yet  we  must  abide  by  this 
principle.  That  God's  mercies  are  inexhaustible, 
and  his  truth  inviolable;  and  these  must  be  the  mat- 
ter of  our  joy  and  praise;  "  ItjUI  sing  of  the  mer- 
cies of  the  Lord  for  eT.>er;  sing  a  praising  song  to 
God's  honour,  a  pleasant  song  for  my  own  solace, 
and  Maschil,  an  instructing  song,  for  the  edification 
of  others."  We  maybe  for  ever  singing  God's 
mercies,  and  yet  the  subject  will  not  be  drawn  dry. 
We  must  sing  of  God's  mercies  as  long  as  we  live, 
train  up  others  to  sinij  of  them  when  we  are  gone, 
and  hope  to  be  singing  of  them  in  heaven,  world 
without  end;  and  this  is  singing  of  the  mercies  of 
the  Lord  for  exier.  With  7ny  mouth,  and  with  my  peli, 
(for  bv  tint  also  do  we  speak,)  will  I  make  knoivn 
thy  faithfulness  to  all  generations;  assuring  posterity, 
from  my  own  observation  and  experience,  that  Gcd 


is  true  to  every  Avond  that  he  has  spoken,  that  they 
may  learn  to  fiul  their  trust  i7i  God,  Ixxviii.  6. 

2.  However  it  be,  the  everlasting  covenant  is 
firm  and  sure,  v.  2- •4.     Here  we  have, 

(1.)  The  psalmist's  faith  and  hope;  "Things now 
look  black,  and  threaten  the  utter  extirpation  of 
the  house  of  David;  but  I  have  said,  and  I  have 
warrant  from  the  word  of  God  to  say  it,  that  mercy 
shall  be  built  up  for  ever."  As  the  goodness  of 
God's  nature  is  to  be  the  matter  of  our  song,  {v.  1.) 
so  much  more  the  mercy  that  is  built  for  us  in  the 
covenant;  it  is  still  increasing,  like  a  house  in  the 
building  up,  and  shall  continue  our  rest  for  ever, 
like  a  house  Iniilt  up.  It  shall  be  built  up  for  ever; 
for  the  everlasting  habitations  we  hope  for  in  the 
new  JeiTisalem  are  of  this  building.  If  mercy  shall 
be  built  for  ever,  then  the  tabernacle  of  i)avid, 
which  is  fallen  down,  shall  be  raised  out  of  its  ruins, 
and  built  u/i  as  in  the  days  of  old,  Amos  ix.  11. 
Therefore  mercy  shall  be  built  up  for  ever,  because 
thy  faithfulness  shalt  thou  establish  in  the  very  hea- 
vens. Though  our  expectations  are,  in  some  par- 
ticular instances,  disappointed,  }et  God's  promises 
are  not  disannulled;  they  are  established  in  the  very 
heavens,  that  is,  in  his  eternal  counsels;  they  are 
above  the  changes  of  this  lower  region,  and  out  of 
the  reach  of  the  opposition  of  hell  and  earth.  The 
stability  of  the  material  heavens  is  an  emblem  ot 
the  truth  of  God's  word;  the  heavens  mn.y  be  cloud 
ed  by  vapours  arising  out  of  the  earth,  but  they  can 
not  be  touched,  they  cannot  be  changed. 

(2.)  An  abstract  of  the  covenant  upon  which  this 
faith  and  hope  are  built;  /  have  said  it,  says  the 
psalmist,  for  God  hath  sworn  it,  that  the  heirs  of 
promise  might  be  entirely  satisfied  of  the  immuta- 
bility of  his  counsel.  He  brings  in  God  speaking, 
{v.  3.)  owning,  to  the  comfort  of  his  people,  "i 
have  ?nadp  a  covenant,  and  therefore  will  make  it 
good."  The  covenant  is  made  with  David,  the  co- 
venant of  royalty  is  made  with  him,  as  the  father 
of  his  family,  and  with  his  seed  through  him,  and 
for  his  sake;  r^ presenting  the  covenant  of  grace 
made  with  Christ  as  Head  of  the  church,  and  with 
all  believers  as  his  spiritual  seed.  David  is  here 
called  God's  chosen,  and  his  servant;  and,  as  God  is 
not  cliangeable  to  recede  from  his  own  choice,  so  he 
is  not  unrighteous  to  cast  off  one  that  served  him. 
Two  things  encourage  the  psalmist  to  build  his  faith 
on  this  covenant;  [1.]  The  ratification  of  it;  it  was 
confirmed  Avith  an  oath;  The  Lord  has  swo-m, 
cnid  he  will  not  rejient.  [2.]  The  pei-pctuity  of  it ; 
the  blessings  of  the  covenant  Avere  not  only  secured 
to  David  himself,  but  Avere  entailed  en  his  family; 
it  Avas  promised  that  his  family  should  continue; 
Thy  seed  will  I  establish  for  ex'er,  so  that  David 
shall  not  want  a  son  to  reign;  (Jcr.  xxxiii.  20,  21.) 
and  that  it  should  continue  a  roA'al  family;  /  will 
build  uji  thy  throne  to  all  gejierations,  to  all  the 
generations  of  time.  This  has  its  accomplishment 
only  in  Christ,  of  the  seed  of  David,  Avho  lives  for 
ever,  to  Avhom  God  has  given  the  throne  of  his  fa- 
ther David,  and  of  the  increase  of  Avhose  govem- 
ment  and  peace  there  shall  be  no  end.  Of  this 
covenant  the  psalmist  will  return  to  speak  more 
largely,  v.  19,  &c. 

5.  And  the  heavens  shall  praise  thy  won 
dors,  O  LiORD;  thy  faithfulness  also  in  the 
congregation  of  the  saints.  G.  For  who  in 
the  heaven  can  be  compared  unto  me 
Lord?  ?/7w  among  the  sons  of  the  mighty 
can  be  likened  unto  the  Lord  ?  7.  God  is 
greatly  to  be  feared  in  the  assembly  of  the 
snintsl  and  to  be  had  in  reverence  of  all 
ihc.m  that  arc  about  him.     8.  OLord  Got' 


PSALMS,  LXXXIX. 


-163 


)f  hosts,  who  is  a  sirong  Lord  hke  unto 
'.hee^  or  to  thy  faithfuhiess  round  about  thee? 
3.  Thou  rulest  the  raging  of  the  sea  :  when 
the  waves  thereof  arise,  thou  stillest  them. 
10.  Thou  hast  broken  Jlahab  in  pieces,  as 
one  that  is  slain:  thou  hast  scattered  thine 
enemies  with  thy  strong  arm.  1 1 .  The  hea- 
vens are  thine,  the  earth  also  is  thine :  os 
for  the  world,  and  the  fulness  thereof,  thou 
hast  founded  them.  12.  The  north  and  the 
south  thou  hast  created  them :  Tabor  and 
Hermon  shall  rejoice  in  thy  name.  13. 
Thou  hast  a  mighty  arm :  strong  is  thy  hand, 
a7id  high  is  thy  right  hand.  1 4.  Justice  and 
judgment  are  the  habitation  of  thy  throne: 
mercy  and  truth  shall  go  before  thy  face. 

These  verses  are  full  of  the  praises  of  God.  Ob- 
serve, 

I.    Where,  and  by  wliom,  God  is  to  be  praised. 

1.  God  is  praised  by  the  angels  above;  The  hea- 
vens shall  praise  thy  wonders,  O  Lord;  {v.  5.)  that 
is,  "the  glorious  inhabitants  of  the  upper  world 
continually  celebrate  thy  praises:"  Bless  the  Lord, 
ye  his  angels,  ciii.  20.  The  works  of  God  are  won- 
ders even  to  them  that  are  best  acquainted,  and 
most  intimately  conversant,  with  them;  the  more 
God's  works  are  known,  the  more  they  are  admi- 
red and  praised.  This  should  make  us  love  hea- 
ven, and  long  to  be  there,  that  there  we  shall  have 
nothing  else  to  do  than  to  praise  God  and  his  won- 
ders. 

2.  God  is  praised  by  the  assemblies  of  his  saints 
on  earth;  f praise  waits  for  him  in  Zion;)  and 
though  they  fall  so  far  short  of  the  praises  of  angels, 
yet  God  is  pleased  to  take  notice  of  them,  and  ac- 
cept of  them,  and  reckons  himself  honoured  by 
them.  "  Thy  faitlifulness,  and  the  tiiith  of  thy 
promise,  that  rock  on  which  the  church  is  built, 
shall  be  praised  in  the  congregation  of  the  saints, 
who  owe  their  all  to  that  faithfulness,  and  whose 
constant  comfort  it  is  that  there  is  a  promise,  and 
that  he  is  faithful  who  has  promised. "  It  is  ex- 
pected from  God's  saints  on  earth  tliat  they  praise 
him;  who  should,  if  they  do  not?  Let  every  saint 
praise  him,  but  especially  the  congregation  of  saints; 
when  they  come  together,  let  them  join  in  praising 
God;  tlie  more  the  better,  it  is  the  more  like  hea- 
ven. Of  the  honour  done  to  God  by  the  assembly 
of  the  saints,  he  speaks  again;  {v.  7.)  God  is  greatly 
to  be  feared  in  the  assembly  of  the  saints;  saints 
should  assemble  for  religious  worship,  that  thev 
may  publicly  own  their  relation  to  God,  and  may 
stir  up  one  another  to  give  honour  to  him,  and,  iii 
keeping  up  commvmion  with  God,  may  likewise 
mauitain  the  communion  of  saints.  In  religious 
assemblies,  God  has  promised  the  presence  of  his 
grace,  but  we  must  also,  in  them,  have  an  eye  to 
his  glorious  presence,  that  the  familiarity  we  are 
admitted  to  may  not  breed  the  least  contempt;  for 
he  is  terrible  in  his  holy  places,  and  therefore 
greatly  to  be  feared.  A  holy  awe  of  God  must  fall 
upon  us,  and  fill  us,  in  all  our  approaches  to  God, 
even  in  secret,  to  which  somethnig  may  very  well 
be  added  by  the  solemnity  of  public  assembli'es. 
God  must  be  had  in  reverence  of  all  that  are  about 
him,  that  attend  him  continually  as  his  servants,  or 
approach  him  upon  any  particular  errand.  See 
Lev.  X.  3.  Those  only  serve  God  acceptably  who 
serve  him  with  reverence  and  godly  year,  Heb. 
xii.  28. 

II.  WTiat  it  is  to  praise  God;  it  is  to  acknowledge 
ntni  to  be  a  Being  of  unparalleled  perfpction,  such 


a  one  that  there  is  none  like  him,  nor  any  to  be 
compared  with  him,  v.  6.  If  there  be  an}'  beings 
tliat  can  pretend  to  vie  with  God,  surely  they  must 
be  found  among  the  angels;  but  they  are  all  infi- 
nitely short  of  him ;  Who  in  the  heaven  can  be  coin- 
pared  with  the  Lord,  so  as  to  challenge  any  share 
of  the  reverence  and  adoratir  n  which  are  due  to 
him  only,  or  to  set  up  in  rivalship  with  him  for  the 
homage  of  the  children  of  men?  The}^  are  sons  of 
the  might)^,  but  which  of  tliem  can  be  likened  unto 
the  Lord?  Nobles  are  princes'  peers;  some  parity 
there  is  between  them,  but  none  between  God  and 
the  angels;  they  are  not  his  peers.  To  whom  ivill 
ye  li/ccTi  me,  or  shall  I  be  ecjual?  saith  the  Holy  ■ 
One,  Isa.  xl.  25.  This  is  insisted  on  again,  {v.  8.) 
Who  is  a  strong  Lord  I'ke  unto  thee?  No  angel,  no 
earthly  ])otentate,  whatsoever,  is  comparable  to 
God,  or  has  an  arm  like  him,  or  can  thunder  with  a 
voice  like  him.  Thy  faithfulness  is  roimd  about 
thee;  that  is,  "thine  angels,  who  are  round  about 
thee,  attending  thee  with  their  praises,  and  ready 
to  go  on  thine  errands,  are  all  faithful. "  Or  rather, 
"  In  every  thing  thou  doest,  on  all  sides,  thou  ap- 
provest  thyself  faithful  to  thy  word,  above  what- 
ever prince  or  potentate  was."  Among  men,  it  is 
too  often  found  that  those  who  are  most  able  to 
break  their  word  are  least  careful  to  keep  it;  but 
God  is  both  strong  and  faithful;  he  can  do  every 
thing,  and  yet  will  never  do  an  unjust  thing. 

III.  What  we  ought,  in  our  praises,  to  give  God 
the  glory  of.     ScA^eral  things  are  here  mentioned. 

1.  The  command  God  has  of  the  most  ungoverna- 
ble creatures;  {v.  9.)  TIiou  rulest  the  raging  of  the 
sea,  than  which  nothing  is  more  frightful  or  threat- 
ening, nor  more  out  of  the  power  of  man  to  give 
check  to;  it  can  swell  no  higher,  roll  no  further, 
Ijeat  no  harder,  continue  no  longer,  nor  do  any 
more  hurt,  than  God  suffers  it.  "  When  the  waves 
thereof  arise,  thou  canst  immediately  hush  them 
asleep,  still  them,  and  make  them  quiet,  and  turn 
the  storm  into  a  calm. "  This  coming  in  here  as  an 
act  of  omnipotence,  what  manner  of  man,  then,  was 
the  Lord  Jesus,  whom  the  wi?ids  and  seas  obeyed? 

2.  The  victories  God  has  obtained  over  the  ene- 
mies of  his  church;  his  i-uling  the  raging  of  the  sea, 
and  quelling  its  billows,  was  an  emblem  of  this; 
{v.  10.)  Thou  hast  broken  Rahab;  many  a  proud 
enemy,  so  it  signifies;  Egypt  in  particular,  which  is 
sometimes  called  Rahab;  broken  it  in  pieces,  as 
one  that  is  slain,  and  utterly  unable  to  make  head 
again."  The  head  being  broken,  thou  hast  scat- 
tered the  remainder  with  the  arm  of  thy  strength." 
God  has  more  ways  than  one  to  deal  with  his  and 
his  church's  enemies;  we  think  he  should  slay  them 
immediately,  but  sometimes  he  scatters  them,  that 
he  may  send  them  abroad  to  be  monuments  of  his 
justice,  lix.  11.  The  remembrance  of  the  breaking 
of  Egypt  hi  pieces  is  a  comfort  to  the  church,  in  re- 
ference to  the  present  power  of  Babylon;  for  God 
is  still  the  same. 

3.  The  incontestable  property  he  has  in  all  the 
creatures  of  the  upper  and  lower  world;  {y.  11,  12.) 
"  Men  are  honoured  for  their  large  possessions;  but 
the  heavens  are  thine,  O  Lord,  the  earth  also  is  thine; 
therefore  we  praise  thee,  therefore  we  tnist  in  thee, 
therefore  we  will  not  fear  what  man  can  do  against 
us.  The  world  and  the  fulness  thereof,  all  the 
riches  contained  in  it,  all  the  inhabitants  of  it,  both 
the  tenements  and  the  tenants,  they  are  all  thine; 
for  thou  hast  fojinded  them."  And  the  Founder 
mn.y  justly  claim  to  be  the  Owner.  He  specifies, 
(1.)  The  remotest  parts  of  the  world,  the  ncrth  and 
south,  the  countries  that  lie  under  the  two  poles, 
which  are  uninhabited  and  little  known;  "  Tlmu 
hast  created  them,  and  therefore  knowest  them, 
takest  care  of  them,  and  hast  tributes  of  praise 
from  them."    The  north  is  said  to  be  hung  over 


464 


PSALMS,  LXXXIX. 


the  empty  place;  yet  what  fulness  there  is  there, 
God  is  the  owner  of  it.  (2.)  The  highest  paits  of 
the  world;  he  mentions  the  two  highest  hills  in  Ca- 
naan; "  Tabor  and  Herman"  (one  lying  to  the 
west,  the  other  to  the  east,)  "these  shall  rejoice  in 
thy  name,  for  they  are  under  the  care  of  thy  provi- 
dence, and  they  produce  offerings  for  thine  altar." 
The  little  hills  are  said  to  rejoice  in  their  own  fruit- 
fulness,  Ixv.  12.  Tabor  is  commonly  supposed  to  be 
that  high  mountain  in  Galilee,  on  the  top  of  which 
Christ  was  ti'ansfigured;  and  then,  indeed,  it  might 
be  said  to  rejoice  in  that  voice  which  was  there 
heard,   This  is  my  beloved  Son. 

4.  The  power  and  justice,  the  mercy  and  tnith, 
with  which  he  governs  the  world,  and  rules  in  the 
affairs  of  the  children  of  men,  v.  13,  14.  (1.)  God 
is  able  to  do  every  thing;  for  he  is  the  Lord  God 
Almighty.  His  arm,  his  hand,  is  mighty  and  strong, 
both  to  save  his  people,  and  to  destroy  his  and  then- 
enemies;  none  can  either  I'esist  the  force,  or  bear 
the  weight,  of  his  mighty  hand.  High  is  his  ri^ht 
hand,  to  reach  the  highest,  even  those  that  set  their 
nets  among  the  stars;  (Amos  ix.  2,  3.  Obad.  iv.) 
his  right  hand  is  exalted  in  what  he  has  done,  for 
in  thousands  of  instances  he  hiis  signalized  his 
power,  cxviii.  16.  (2.)  He  never  did,  nor  ever  will 
do,  any  thing  that  is  either  unjust  or  unwise;  for 
righteousness  and  judgment  are  the  habitation  of 
his  throne.  None  of  all  his  dictates  or  decrees  ever 
vai'ied  from  the  niles  of  equity  and  wisdom,  nor 
could  ever  any  charge  God  witli  unrighteousness  or 
folly.  Justice  and  judgment  are  the  preparing  of 
his  throne,  (so  some,)  the  establishment  of  it,  so 
others;  the  preparations  for  his  government  in  his 
counsels  from  eternity,  and  the  establishment  of  it 
in  its  consequences  to  eternity,  are  all  justice  and 
judgment.  (3.)  He  always  does  that  which  is  kind 
to  his  people,  and  consonant  to  the  word  which  he 
has  spoken;  "  Mercy  and  truth  shall  go  before  thy 
face,  to  prepare  thy  way,  as  harbingers  to  make 
room  for  thee;  mercy  in  promising,  ti-uth  in  per- 
forming; ti-uth  in  being  as  good  as  thy  word,  mercy 
in  being  better."  How  praiseworthy  are  these  in 
great  men,  much  more  in  the  great  God,  in  whom 
they  are  in  perfection ! 

15.  Blessed  z.s  the  people  that  know  the 
joyful  sound :  they  shall  walk,  O  Lord,  in 
the  light  of  thy  countenance.  16.  In  thy 
name  shall  they  rejoice  all  the  day :  and  in 
thy  righteousness  shall  they  be  exalted.  1 7. 
For  thou  art  the  glory  of  their  strength;  and 
in  thy  favour  our  horn  shall  be  exalted.  18. 
For  the  Lord  is  our  defence ;  and  the  Holy 
One  of  Israel  is  our  King. 

The  psalmist,  having  largely  showed  the  blessed- 
ness of  the  God  of  Israel,  here  shows  the  blessed- 
ness of  the  Israel  of  God.  As  there  is  none  like  unto 
the  God  of  Jeshurun,  so,  happy  art  thou,  O  Israel, 
there  is  notie  like  u?ito  thee,  O  people,  especially  as 
a  type  of  the  gospel-Israel,  consisting  of  all  true  be- 
lievers, whose  happiness  is  here  described. 

1.  Glorious  discoveries  are  made  to  them,  and 
glad  tidings  of  good  brought  to  tliem;  they  hear, 
they  kno7u,  the  joyful  sound,  i>.  15.  This  may 
allude,  (1.)  To  the  shout  of  a  victorious  army,  the 
shout  of  a  king,  Numb,  xxiii.  21.  Israel  has  the 
tokens  of  God's  presence  with  them  in  their  wars; 
the  sound  of  the  going  in  the  top  of  the  mulberry- 
trees  was  indeed  a.  joyful  sound,  (2  Sam.  v.  24.) 
and  they  often  returned  making  the  earth  ring  with 
their  songs  of  triumph;  these  were  joyful  sounds. 
It  may  allude,  (2.)  To  the  sound  that  was  made 
over  the  sacrifices,  and  on  the  solemn  feast-day, 


Ixxxi.  !•  '3.  This  was  the  happiness  of  Israel,  that 
they  had  among  them  the  free  and  open  professicn 
of  God's  holy  religion,  and  abundance  of  joy  in  their 
sacrifices.  It  may  allude,  (3.)  To  the  sound  of  the 
jubilee-tmmpet;  a  joyful  sound  it  was  to  servants 
and  debtors,  to  wliom  it  proclaimed  release.  The 
gospel  is  indeed  a  joyful  sound;  a  sound  of  victory, 
of  liberty,  of  communion  with  God,  and  the  sound 
of  abundance  of  ruin;  blessed  are  the  people  that 
hear  it,  and  know  it,  and  bid  it  welcome. 

2.  Special  tukens  of  God's  favour  are  granted 
them;  "  They  shall  nvalk,  O  Lord,  in  the  light  of 
thy  countenance;  they  sliall  govern  themselves  by 
thy  conduct,  guided  by  thine  eye;  and  they  shall 
delight  tiienisclves  in  thy  ccnsclations;  they  shall 
have  the  fa\()ur  of  God,  they  shall  know  that  they 
have  it,  and  it  shall  be  c(  ntinual  matter  of  joy  and 
rejoicing  to  them ;  they  shall  go  through  all  the  ex- 
ercises of  a  holy  life  under  the  powerful  influences 
of  (lod's  kn  ing-kindness,  which  shall  make  their 
duty  pleasant  to  them,  and  make  them  sincere  in  it, 
aiming  at  this,  as  their  end,  to  be  accepted  of  the 
Lord.^'  We  then  walk  in  the  light  of  the  Lord 
when  we  fetch  all  our  comforts  from  Gcd's  favour, 
and  are  very  careful  to  keep  ourselves  in  his  love. 

3.  They  never  want  matter  for  joy;  blessed  are 
God's  people,  for,  in  his  name,  in  all  that  whereby  he 
has  made  himself  known,  if  it  be  not  their  own  fault, 
they  shall  rejoice  all  the  day.  They  that  rejoice  in 
Christ  Jesus,  and  make  God  their  exceeding  Joy, 
ha\e  enough  to  balance  their  grievances,  and  si- 
lence their  griefs;  and  therefore  their  joy  is  fii  1, 
( 1  John  i.  4. )  and  constant;  it  is  their  duty  to  rejoice 
evermore. 

4.  Their  relation  to  God  is  their  honour  and  dig- 
nity; they  are  happy,  for  they  are  high.  Surely 
in  the  Lord,  in  the  Lord  Christ,  they  ha-ve  righ- 
teousness and  strength,  and  so  are  recommended  by 
him  to  the  divine  acceptance;  and  therefore  in  him 
shall  all  the  seed  of  Israel  glory,  Isa.  xlv.  24,  25. 
So  it  is  here,  -u.  16,  17.  (1.)  "  In  thy  righteousness 
shall  they  be  exalted,  and  not  in  any  righteousness 
of  their  own."  We  are  exalted  out  of  danger,  and 
into  honour,  purely  by  the  righteousness  of  Christ, 
which  is  a  clothing  both  for  dignity  and  for  defence. 
(2.)  "  Thou  art  the  Glory  of  their  strength,"  \\\2X 
is,  "thou  art  their  Strength,  and  it  is  their  gloiy 
that  thou  art  so,  and  what  they  glory  in."  Thanks 
be  to  God,  who  always  causes  Jis  to  triumph.  (3.) 
"  In  thy  favour,  which,  through  Christ,  we  hope  for, 
our  horn  shall  be  exalted;"  the  honi  denotes  beauty, 
plenty,  and  power;  these  they  have  who  are  made 
accepted  in  the  Beloved.  What  greater  preferment 
are  men  capable  of  in  this  world  than  to  be  God's 
favourites? 

5.  Their  relation  to  God  is  their  protection  and 
safety;  {v.  18.)  ^'  For  our  shield  is  of  the  Lord," 
so  the  margin;  "  and  our  kincf  isfrorn  the  Holy  One 
of  Israel.  If  (iod  be  our  Ruler,  he  will  be  our 
Defender;  and  who  is  he,  then,  that  can  harm  us?" 
It  was  the  happiness  of  Israel  that  God  himself  had 
the  erecting  of  their  bulwarks,  and  the  nominating 
of  their  king,  so  some  take  it;  or  rather,  that  he 
was  himself  a  Wall  ofjire  round  about  them,  and, 
as  a  Holy  One,  the  Author  and  Centre  of  their  holy 
religion;  he  was  their  King,  and  so  their  Glory  in 
the  midst  of  them.  Christ  is  the  Holy  One  cf  Is- 
rael, that  Holy  Thing;  and  in  nothiiig  was  that 
peculiar  people  more  i)lessed  than  in  this,  that  He 
was  bom  King  of  the  Jews.  N<5W  this  accovmt  of 
the  blessedness  of  God's  Israel  comes  in  here  as 
that  to  which  it  was  hard  to  reconcile  their  present 
calamitous  state. 

19.  Then  thou  spakest  in  vision  to  thy 
Holy  One,  and  saidst,!  have  laid  help  upon 
one  that  is  mighty ;  I  have  exalted  mie  chosen 


PSALMS,  LXXXIX. 


oui  of  the  people.     20.  I  have  found  David 
my  servant;  with  my  holy  oil  have  I  anoint- 
ed him :    21.  With  whom  my  hand  shall  be 
established ;    mine  arm  also  shall  strength- 
en him.     22.  The  enemy  shall  not  exact 
upon  him;  nor  the  son  of  wickedness  afflict 
him.     23.  And  I  will  beat  down  his  foes 
before  his  face,  and  plague  them  that  hate 
him.     24.  But  my  faithfulness  and  my  mer- 
cy shall  be  with  him ;  and  in  my  name  shall 
bis  horn  be  exalted.     25.  I  will  set  his  hand 
also  in  the  sea,  and  his  right  hand  in  the 
rivers.     26.  He  shall  cry  unto  me,  Thou 
art  my  Father,  my  God,  and  the  Rock  of 
my  salvation.     27.  Also  I  will  make  him 
my  first-born,  higher  than  the  kings  of  the 
earth.     28.  My  mercy  will  I  keep  for  him 
for  evermore,  and  my  covenant  shall  stand 
fast  with  him.     29.  His  seed  also  will  I 
make  to  endure  for  ever,  and  his  throne  as 
the  days  of  heaven.     30.  If  his  children  for- 
sake my  law,  and  walk  not  in  my  judg- 
ments ;     3 1 .  If  they  break  my  statutes,  and 
keep  not  my  commandments ;  32.  Then  will 
I  visit  their  transgression  with  the  rod,  and 
their  iniquity  with  stripes.     33.  Neverthe- 
less my  loving-kindness  will  I  not  utterly 
take  from  him,  nor  suffer  my  faithfulness  to 
fail.     34.  My  covenant  will  I  not  break, 
nor  alter  the  thing  that  is  gone  out  of  my 
lips.     35.  Once  have  I  sworn  by  my  holi- 
ness, that  I  will  not  lie  unto  David.     36. 
His  seed  shall  endure  for  ever,  and   his 
throne  as  the  sun  before  me.     37.  It  shall 
be  established  for  ever  as  the  moon,  and  as 
a  faithful  witness  in  heaven.     Selah. 

The  covenant  God  made  with  David  and  his  seed 
was  mentioned  before;  (x^.  3,  4.)  but  in  these  verses 
It  IS  enlarged  imon,  and  pleaded  with  God,  for  favour 
to  the  royal  family,  now  almost  sunk  and  mined- 
yet  certainly  it  looks  at  Christ,  and  has  its  accom- 
plishments in  him  much  more  than  in  David;  nay 
some  passages  here  are  scarcely  applicable  at  all 
to  David,  but  must  be  understood  of  Christ  only 
who  IS  therefore  called  David  our  King;  (Hos.  iii. 
5.)  and  veiy  great  and  precious  promises  they  are 
which  are  here  made  to  the  Redeemer,  which  are 
strong  foundations  for  the  faith  and  hope  of  the  re- 
deemed to  build  upon.  The  comforts  of  our  re- 
demption flow  from  the  covenant  of  redemption  all 
our  springs  are  in  that,  Isa.  Iv.  3.  I  ivill  make  an 
everlasting  covenant  with  you,  even  the  sure  mer- 
cies of  David,  Acts  xiii.  34.  Now  here  we  have 
^account  of  those  sure  mercies.     Obsem-e, 

I.  What  assurance  we  have  of  the  tnith  of  the 
promise,  which  may  encourage  us  to  build  upon  it 
We  are  here  told,  1.  Hoav  it  was  spoken;  (v.  19  ) 
Xnou  sfiakest  in  vision  to  thy  Holy  One.  God's 
promise  to  Da\ad,  which  is  especially  referred  to 
here,  was  spoken  in  vision  to  Nathan 'the  prophet 
2  Sam.  vn.  12.. ir.  Tlien  when  the  Holi  One  of 
Israel  was  their  Xing,  (v.  18.)  then  he  appointed 
Uavid  to  be  his  \iceroy.  But  to  all  the  prophets, 
tnose  holy  ones,  he  s/iake  in  vision  concerning  Christ 
and  to  him  himself  especiallv,  who  had  lain  in  his 
tiosom  n-om  ctcrnitv,  and  wks  made  perfectly  ac- 
VOL.  III.— 3N 


465 

quainted  with  the  whole  design  of  redemption, 
Matth.  XI.  27  2.  How  it  was  sworn  to,  and  rati- 
tiecl;  {v.o5.)  Once  have  I  sworn  by  my  Holiness, 
that  dariing  attribute.  In  swearing  by  his  Holiness, 
he  sware  by  himself,  for  he  will  as  soon  cease  to  be 
as  be  otherwise  than  holy.  His  swearing  once  is 
enough,  he  needs^  not  swear  again,  as  David  did; 
(1  ham.  XX.  17.)  for  his  word  and  oath  are  two  im- 
mutable things.  As  Christ  was  made  a  Priest,  so 
he  was  made  a  King,  by  an  oath;  (Heb.  vii.  21.) 
tor  his  kingdom  and  priesthood  are  both  unchanre- 
able.  '^ 

n.  The  choice  made  of  the  person  to  whom  the 
promise  is  given,  v.  19,  20.     David  was  a  king  of 
God  smvn  choosing,  so  is  Christ,  and  therefore  both 
are  called  God's  kings,  Ps.  ii.  6.  David  wasmiglity 
a  man  of  courage,  and  fit  for  business;  he  was  cho- 
sen out  of  the  people;  not  out  of  the  princes,  but 
the  shepherds,  God  found  him  out,  exalted  him,  and 
laid  help  upon  him,  and  ordered  Samuel  to  anoint 
him^^    But  this  is  especially  to  be  applied  to  Christ; 
1.   He  IS  one  that  is  mighty,  every  way  qualified  for 
the  gi-eat  work  he  was  to  undertake,  able  to  save  to 
the  uttermost;  mighty  in  strength,  for  he  is  the  Sm 
ot  Uod;  mighty  in  love,  for  he  is  able  experimcr- 
tally  to  compassionate  those  that  are  tempted      He 
IS  the  mighty  God,  Isa.  ix.  6.     2.  He  is  chosen  out 
of  the  fieo/ile,  one  of  us,  bone  of  our  bene,  that 
takes  part  with  us  of  flesh  and  blocd;  being  ordain- 
ed tor  men,  he  is  taken  from  aint  ng  men,  that  his 
terror  might  not  make  us  afraid.     3.  God  has  found 
him.     He  is  a  Saviour  of  God's  own  providing,  fop 
the  salvation,  from  first  to  last,  is  purely  the  Lord's 
doing;  he  has  found  the  rajisom.  Job  xxxiii    24 
V\  e  could  never  have  found  a  person  fit  to  under- 
take this  great  work,  Rev.  v.  3,  4.     4.  God  has  laid 
helfi  tifion  him;  not  only  helped  him,  but  treasured 
up  help  in  him  for  us;  laid  it  as  a  charge  upon  him 
to  help  fallen  man  up  again,  to  help  the  chosen 
reiTHiant  to  heaven;  In  me  is  thy  help,  Hcs.  xiii    9 
5.  He  has  exalted  him,  by  constituting  him  the  Pro^ 
pht^,  Priest,  and  King,  of  his  church;  clothing  him 
with  power,  raising  him  from  the  dead,  and  setting: 
hini  at  his  own  right  hand.     Whom  God  choose! 
and  uses  he  will  exalt.     6.  He  has  anointed  him, 
has  (juahfied  him  for  his  cfiicc,  and  so  ccnfimed 
him  in  It,  by  giving  him  the  Spirit,  not  by  measure 
but  without  measure,  infinitely  above  his  fellows' 
He  is  called  Messiah,  or  Chri'st,  the  Anointed      7 
In  all  this  he  designed  him  to  be  his  own  sen-ant  for 
the  accomplishing  of  his  eternal  pui-pose,  and 'the 
advancement  of  the  interest  of  his  kingdom  amcn| 

III.  The  promises  made  to  this  chosen  one,  to 
David  in  the  ty-pe,  and  the  Son  of  David  in  the  an- 
titype, in  which  not  only  gracious,  but  glorious 
things  are  spoken  of  him.  giuncus, 

1.  With  reference  to  himself,  as  king  and  God's 
servant:  and  what  nriakes  for  him,  makfs  for  all  his 
loving  siibjects.     It  is  here  promised, 

(1. )  1  hat  God  would  stand  by  him  and  strengthen 
him  in  his  undertaking;  (v.  21.)  With  him  Tnv 
hand  not  only  shall  h.^t  shall  \e  estabUsZdZ 
promise;  shall  be  so  established,  that  he  shall  by  it 
be  estabhshed  and  confirmed  in  all  his  offices,  so 
that  none  of  them  shall  be  undermined  and  over- 
thrown, thougli  by  the  man  of  sin  they  shall  all  be 
usurped  and  fought  against  Christ  had  a  great 
deal  of  hard  work  to  do,  and  hard  usage  to  go 
throi^gh,but  He  that  gave  him  commission  gave 
himfcrces  sufficient  ror  the  execution  of  his  com- 
mission; ^'  Mme  arm  also  shall  strengthen  him  to 
break  through  and  bear  up  under  all  his  difficul- 
ties.      ISO  good  work  can  miscarn-  in  the  liand  of 

/o^'^^^^'"^  himself  undertakes  to  strengthen. 

(2. )  That  he  should  be  victorious  ever  hi^  ene- 
nues,  that  tbcy  shcvild'  not  encroach  upon  him; 


4G6 


PSALMS,  LXXXIX. 


{v.  22.)  T/ie  son  of  wickedness  shall  not  exact  iifion 
him,  nor  afflict  him.  He  that  at  first  brake  the 
peace  would  set  himself  against  liim  that  under- 
took to  make  peace,  and  do  what  he  could  to  blast 
his  design;  but  he  could  only  reach  to  bruise  his 
heel,  further  he  could  not  exact  uprn  liim  or  afflict 
him.  Christ  became  a  Surety  for  our  del)t,  and 
thereby  Satan  and  death  thought  to  l^a^■c  gained 
advantage  against  him;  but  he  satisfied  the  de- 
mands of  God's  justice,  and  then  they  could  not 
exact  upon  him;  The  firince  of  this  ivorld  cometh, 
but  he  has  nothing  in  me,  John  xiv.  30.  Nay,  they 
not  only  shall  not  prevail  against  him,  1)ut  they 
shall  fall  before  him;  {-v.  23.)  I  will  beat  down  his 
foes  before  his  face;  the  prince  of  this  world  shall 
DC  cast  out,  principalities  and  powers  s])oilcd,  and 
he  shall  be  the  Death  of  death  itself,  and  the  De- 
struction of  the  grave,  Hos.  xiii.  14.  Some  apply 
tliis  to  the  niin  which  God  brought  upon  the  Jewisli 
nation,  that  persecuted  Christ,  and  put  him  to 
death.  But  all  Christ's  enemies,  who  hate  him  and 
will  not  have  him  to  reign  over  them,  shall  be 
brought  forth,  and  slain  before  him,  Luke  xix.  27. 

(3.)  That  he  should  be  the  great  Trustee  of  the 
covenant  between  God  and  mer,;  that  God  would 
be  gracious  and  true  to  him,  and,  in  him,  be  gi*a- 
cious  and  time  to  us;  {v.  24.)  My  faithfulness  and 
my  mercy  shall  be  with  him.  They  were  with 
David;  God  continued  merciful  to  him,  and  so  ap- 
proved himself  faithful;  thev  were  with  Christ; 
God  made  good  all  his  promises  to  him.  But  tliat 
'is  not  all:  God's  mercy  to  us,  and  his  faithfulness 
to  us,  are  with  Christ;  he  is  not  only  pleased  with 
him,  but  with  us  in  him;  and  it  is  in  him  that  all  the 
promises  of  God  are  yea  and  amen.  So  that,  if 
ajiy  poor  sinners  hope  for  benefit  by  the  faithfulness 
■aiwi  mercy  of  God,  let  them  know  it  is  with  Christ, 
it  IS  lodged  in  his  hand,  and  to  him  they  must  apply 
themselves  for  it;  {v.  28.)  My  mercy  will  I  kee'fi 
for  him,  to  be  disposed  of  by  him  for  ex'ermore;  in 
the  chanfieJ  of  Christ's  mediation  all  the  streams  of 
divine  goodness  will  for  ever  nm.  Therefore  it  is 
the  7nercy  of  our  Lord  Jesus  Christ  which  we  look 
for  unto  eternal  life,  Jude  21.  John  xvii.  2.  And 
as  the  m-rcv  of  Grd  flews  to  us  through  him,  so  the 
promise  of  "God  is,  througli  him,  firm  to  us;  My 
cm'cnant  shall  stand  fasi'-i'ith  him,  l)oth  tlie  coA-e- 
nant  of  redemption  mule  with  him,  and  tlie  cove- 
mnt  of  grace  made  with  us  in  kirn.  The  newcove- 
nant  is  t'herefjrc  alv/avs  new,  and  firmly  established, 
because  it  is  lodged  in  the  liands  of  a  Mediator, 
Heb.  viii.  6.  The  covenant  stands  ta*it,  because  it 
stands  upon  this  l)aKis.  And  this  redtnjwls  to  the 
everl.isting  honour  of  the  L'^rd  Jesus,  that  to  him 
the  gro'it  cause  between  (yod  and  man  is  entirely 
referred,  and  the  Father  has  committed  all  judg- 
ment to  him,  that  all  ?nen  inight  honour  him;  (John 
y.  22,  23.)  therefore  it  is  here  said,  In  my  nuinc 
shall  his  horn  he  exalted;  this  shall  be  his  glory, 
that  Grid's  name  is  in  him,  (Exod,  xxiii.  21.)  and 
that  he  acts  in  (iod's  name;  As  the  Father  gave  me 
c6m7nandment,so  I  do. 

(4.)  That  liis  kingdom  should  be  gi-eatly  eii- 
larired;  {v.  25.)  I  will  set  his  hand  ijithe.iea;  he 
shall  liave  the  dominion  of  the  seas,  and  the  isles  of 
the  sea,  and  his  right  hand  in  the  rivers,  the  inland 
countries  that  are  watered  with  rivers.  David's 
kingdom  extended  itself  to  the  gi-eat  sea,  and  the 
Red  sea,  to  the  river  of  Eg)'pt,  and  the  river  Eu- 
phrates. But  it  is  in  the  kingdom  of  the  Messiah 
that  this  has  its  full  accomi)lishment,  and  shall 
liave  mnre  and  more,  when  the  kingdoms  of  this 
world  shall  become  as  the  kingdoms  of  the  Lord, 
and  of  his  Christ,  (Rev.  xi.  15.)  and  the  isles  shall 
wait  for  his  law. 

(5.)  That  he  should  o^vn  God  as  his  Father,  and 
'  i"d  would  own  hjjn  as  his  Son,  his  Fii-st-bom,  v.  26, 


27.  This  is  a  comment  upon  these  words  ni  Na- 
than's message  ccnctniing  Solomon:  (for  he  also 
was  a  type  of  Clirist  as  well  as  David;)  /  ly///  bt 
his  Father,  and  he  shall  be  iny  Son,  (2  Sam.  vii.  14.) 
and  the  relation  sliall  be  owned  on  both  sides.  [1.  j 
He  shall  cry  unto  me.  Thou  art  my  Father.  It  is 
proljalile  that  Solomon  did  so;  but  we  arc  sure 
Christ  did  so,  in  the  days  of  his  flesh,  wlieu  he 
offered  up  strong  cries  to  God,  and  called  him  holy 
F'ather,  righteous  Father,  and  taught  us  to  address 
ourselves  to  liim  as  our  Father  in  heaven.  Christ, 
in  his  agony,  cried  unto  God,  77^0?^  art  my  F'ather, 
(Matth.  xxvi.  39,  42.)  Omy  F''ather,  and,  upon  the 
cross.  Father,  forgive  them;  Father,  into  thy  hands 
I  co7nmend  my  sfiirit.  He  looked  upon  him  likewise 
as  his  (iod,  and  therefore  he  perfectly  obeyed  him, 
and  suljmitted  to  his  will  in  his  whole  undertaking; 
(he  is  my  Cod  and  your  God,  John  xx.  17.)  and  as 
the  Rock  of  his  salvation,  who  Avould  bear  him  up, 
and  bear  him  out,  in  his  undertaking,  and  make  him 
more  than  a  Conquei'or,  even  a  complete  Saviour, 
and  therefore,  with  an  undaunted  resolution,  he  en.- 
clured  the  cross,  desjiising  the  shame,  for  he  kncAV  ne 
should  be  both  justified  and  glorified.  [2.^  /  will 
make  him  my  F'irst-bom.  I  see  not  how  this  can  be 
applied  to  David;  it  is  Christ's  prerogative  to  be  the 
First-born  of  eatery  creature,  and,  as  such,  the  Heir 
of  all  things.  Col.  i.  15.  Heb.  i.  2,  6.  When  all  fiower 
was  given  to  Christ  both  in  heaven  and  in  earth,  and 
all  ildngs  were  delivered  unto  him  by  the  Father, 
then  God  made  him  his  First-born,  and  far  higher, 
more  gi'eat  and  honourable,  than  the  kings  of  the 
earth,  for  he  is  the  King  of  kings,  angels,  autho- 
rities, and  /lowers,  being  made  subject  to  him, 
1  Pet.  iii.  22. 

2.  With  reference  to  his  seed.  God's  covenants 
always  took  in  the  seed  of  the  covenanters,  this 
docs  so;  {y.  29,  36.)  His  seed  shall  endure  for  ex'er, 
and  with  it  his  throne;  now  this  will  be  differently 
understood,  according  as  we  apply  it  to  Christ  or 
David. 

(1.)  If  we  apply  it  to  David,  by  his  seed  we  are 
to  understand  his  successors,  Solomon  and  tlie  fol- 
lowing kings  of  Judah,  who  descended  from  the 
loins  of  David;  it  is  su])posed  that  they  might  de- 
generate, and  not  walk  in  the  spirit  and  steps  of 
their  fatlier  David;  in  such  a  case  they  must  ex- 
pect to  come  under  divine  rebukes,  such  as  the 
liouse  of  David  was  at  this  time  under,  v.  38.  But 
let  tliis  encourage  tliem,  that,  though  they  were 
cori'ected,  they  should  not  lie  abandoned  or  disin- 
lierited.  This  refers  to  that  part  of  Nathan's  mes- 
sage, (2  Sam.  vii.  14,  15.)  If  he  commit  inicjuity,  I 
will  chasten  him,  Init  my  mercy  shall  not  depart 
from  him.  Thus  far  David's  seed  and  throne  did 
endure  for  ever,  that,  notwithstanding  the  wick- 
edness of  many  of  his  posterity,  who  were  the  scan- 
d.als  of  his  house,  yet  his  family  continued,  and  con- 
tinued in  the  imjjerial  dignity,  a  very  long  time; 
that,  as  long  as  Judah  continued  a  kingdom,  David's 
posterity  were  kings  of  it,  and  the  royalty  of  that 
kingdom  was  never  in  any  other  family,  as  that  of 
the  ten  tribes  was,  in  Jeroboam's  first,  then  in  Baa- 
sha's,  8cc, ;  and  that  the  family  of  David  continued 
a  family  of  distinction  till  that  Son  of  David  came 
wtiose  throne  should  endure  for  ever,  see  T.uke  i. 
27,  32..r.-ii.  4,  11.  If  David's  posterity,  in  after- 
times,  should  forsake  God  and  their  duty,  and  re- 
volt to  the  ways  of  sin,  God  would  bring  desolating 
judgments  upon  them,  and  niin  the  family;  and  yet 
"he  would  not  take  away  his  loving-kindness  from 
David,  nor  bi-eak  his  covenant  with  him,  for,  in  the 
Messiah,  ^v1lO  should  come  out  of  his  loins,  all 
these  premises  shall  have  their  accomplishment  to 
the  full.  Thus,  when  the  Jews  were  rejected,  the 
apostle  shows  that  God's  covenant  with  Abraham 
was  not  broken,  because  it  was  fulfilled  in  his  spin- 


PSALMS,  LXXXIX. 


467 


tual  seed,  the  heirs  of  the  righteousness  of  faith, 
Rom.  xi.  7. 

(2.)  If  we  apply  it  to  Christ,  by  his  seed  we  are 
to  understand  his  subjects,  all  believers,  his  spiri- 
tual seed,  the  children  which  God  has  given  him, 
Heb.  ii.  13.  This  is  that  seed  which  shall  be  made 
to  endure  for  e\ev,  and  liis  throne  in  the  midst  of 
them,  in  the  church,  in  the  heart,  as  the  days  of 
hea-ven.  To  the  end  Christ  shall  have  a  people  in 
the  world  to  serve  and  honour  him;  He  shall  see  his 
seed,  he  shall  /irolong-  his  days.  This  holy  seed  shall 
endure  for  ever  in  a  glorified  state,  when  time  and 
days  shall  be  no  more;  and  thus  Christ's  throne  and 
kingdom  shall  be  peipetuated;  the  kingdom  of  his 
grace  shall  continue  through  all  the  ages  of  time, 
and  the  kingdom  of  his  glory  to  the  endless  ages  of 
eternity. 

[1.]  The  continuance  of  Christ's  kingdom  is  here 
made  doubtful  by  the  sins  and  afflicticns  of  his  sub- 
jects; their  iniquities  and  calamities  threaten  the 
ruin  of  it,  Tixis  case  is  licre  put,  that  we  may  not 
be  offended  when  it  comes  to  be  a  case  in  fact,  but 
that  we  may  reconcile  it  with  tlie  staliility  of  the 
covenant,  and  be  assured  of  that  notwithstanding. 

First,  It  is  here  supposed  that  there  will  be  much 
amiss  in  the  subjects  of  Christ's  kingdom.  His  chil- 
dren may  forsake  God's  law,  {v.  30.)  by  omissions, 
and  break  his  statutes,  {y,  31.)  by  commissions. 
There  are  spots,  wliich  are  the  spots  of  God's  chil- 
dren, Deut.  xxxii.  5.  Many  cori"uptions  there  are 
in  the  bowels  of  the  church,  as  well  as  in  the  hearts 
of  those  who  are  membei"s  of  it,  and  these  corrup- 
tions break  out. 

Secondly,  They  are  here  told  that  they  must 
smart  for  it;  (r.  32.)  /  ivill  visit  their  transgres- 
sion with  a  rod,  their  transgression  sooner  than  that 
of  others;  yoii  only  have  I  knowii,  and  therefore 
I  will  fiunish  vou,  Amos  iii.  2.  Their  being  related 
to  Christ,  shall  not  excuse  them  from  being  called 
to  an  account.  But  observe  what  affliction  is  to 
God's  people,  1.  It  is  but  a  rod,  not  an  axe,  not  a 
sword;  it  is  for  correction,  not  for  destruction.  This 
denotes  gentleness  in  the  affliction,  it  is  the  rod  of 
men,  such  a  rod  as  men  use  in  con-ecting  their  chil- 
dren; and  it  denotes  a  design  of  good  in  and  by 
the  affliction,  such  a  rod  as  yields  the  peaceable 
fniit  of  righteousness.  2.  It  is  a  rod  in  the  hand  of 
God;  (/  will  visit  them;')  he  who  is  wise,  and  knows 
what  he  does,  gracious,  and  will  do  what  is  best. 
.3.  It  is  a  rod  which  they  shall  never  feel  the  smart 
of,  but  when  there  is  great  need;  If  they  break  my 
law,  then  I  will  visit  their  transgression  with  the 
rod,  but  not  else.  Then  it  is  requisite  that  God's 
honour  be  vindicated,  and  that  they  be  humbled 
and  reduced. 

[2.  J  The  continuance  of  Christ's  kingdom  is  made 
certam  by  the  inviolable  promise  and  oath  of  God, 
notwithstanding  all  this;  {v.  33.)  .A^enertheless,  ?ny 
kindness  will  I  not  totally  and  finally  take  from  hirn. 
First,  "Notwithstanding  their  provocations,  yet 
my  covenant  shall  not  be  broken."  Note,  Afflic- 
tions are  not  only  consistent  with  covenant-love,  hut 
to  the  people  of  God  they  flow  from  it.  Though 
David's  seed  be  chastened,  it  docs  not  follow  that 
they  are  disinherited;  they  may  be  cast  down,  but 
they  are  not  cast  off.  God's  favour  is  continued  to 
his  people,  1.  For  Christ's  sake;  in  him  the  mercy 
is  laid  up  for  us,  and  God  says,  /  will  not  take  it 
from  him;  (i».  33.)  /  will  not  .lie  unto  David,  v. 
35.  We  are  unworthy,  but  he  is  worthy.  2.  For 
the  covenant's  sake;  Mi/  faithfulness  shall  not  fail, 
my  covenant  will  I  not  break.  It  was  supposed  that 
tliey  had  broken  God's  statutes,  firofancd  and  pol- 
luted them,  so  the  word  signifies,  "But,"  says 
God,  "  I  will  not  break,  I  will  not  profane  and 
pollute,  my  covenant;"  it  is  the  same  word.  That 
which  is  said  and  sworn,  is,  that  God  will  have  a 


church  in  the  world,  as  long  as  sun  and  mcni 
endure,  x^.  36,  37.  The  sun  and  moon  are  faithful 
witnesses  in  heaven  of  the  wisdom,  power,  and 
goodness,  of  the  Creator,  and  shall  continue  wh.ie 
time  lasts,  which  they  are  the  measurers  of;  but  tlie 
seed  of  Christ  shall  be  established  for  ever,  as  lights 
of  the  world  while  the  world  stands,  to  shine  in  it, 
and  when  it  is  at  an  end,  they  shall  be  established 
lights,  shining  in  the  firmament  of  the  Father. 

38.  But  thou  hast  cast  off  and  abhorred, 
thou  hast  been  wroth  with  thine  anointed. 
39.  Thou  hast  made  void  the  covenant  of 
thy  servant ;  thou  hast  piofaned  his  cro\\  n, 
by  casting  it  to  the  ground.  40.  Thou  hast 
broken  down  all  liis  hedges;  thou  hast 
brought  his  strong  holds  to  ruin.  41.  All 
that  pass  by  the  way  spoil  him :  he  is  a  re- 
proach to  his  neighbours.  42.  Thou  hast  set 
up  the  right  hand  of  his  adversaries;  thou 
hast  made  all  his  enemies  to  rejoice.  43. 
Thou  liast  also  turned  the  edge  of  his  sword, 
and  hast  not  made  him  to  stand  in  the  bat- 
tle. 44.  Thou  hast  made  his  gloiy  to  cease, 
and  cast  his  throne  down  to  the  ground.  45. 
The  days  of  his  youth  hast  thou  shortened : 
thou  hast  covered  him  with  shame.  Selah. 
46.  How  long,  Lord?  wilt  thou  hide  thyself 
for  ever?  shall  thy  wrath  burn  like  fire?  47 
Remember  how  short  my  time  is:  wherefore 
hast  thou  made  all  men  in  vain?  48.  What 
man  is  he  that  liveth,and  shall  not  see  death? 
shall  he  deliver  his  soul  from  the  hand  of 
the  grave  ?  Selah.  49.  Lord,  where  are 
thy  former  loving-kindnesses,  ivhich  thou 
swarest  unto  David  in  thy  truth?  50.  Re- 
member, Lord,  the  reproach  of  thy  ser- 
vants; ho)D  I  do  bear  in  my  bosom  the  re- 
proach of  all  the  mighty  people ;  5 1 .  Where- 
with thine  enemies  have  reproached,  O 
Lord;  wherewith  they  have  reproached 
the  footsteps  of  thine  anointed.  52.  Blessed 
he  the  Lord  for  evermore.  Amen,  and 
amen. 

In  these  verses,  we  have, 

I.  A  very  melancholy  complaint  of  the  present 
deplorable  state  of  David's  family,  which  the  psalm- 
ist thinks  hard  to  be  reconciled  to  the  covenant  God 
made  with  David.  Thou  saidst  thou  wouldest  not 
take  away  thy  loving-kindness,  but  thou  hast  cast 
off.  Sometimes,  it  is  no  easy  thing  to  reconcile  God's 
providences  with  his  promises,  ^nd  yet  we  are  sure 
they  ai^e  reconcilable,  for  God's  works  fulfil  his 
word,  and  never  contradict  it. 

1.  David's  house  seemed  to  have  lost  its  interest 
in  God,  which  was  the  greatest  strength  and  beauty 
of  it.  God  had  been  pleased  with  his  anointed,  but 
now  he  was  wro^A  with  him;  {y.  38.)  had  entered 
into  covenant  with  the  family,  but  now,  for  aught 
he  could  perceive,  he  had  made  void  the  covenant, 
not  broken  some  of  the  articles  of  it,  but  cancelled 
it,  V.  39.  We  misconstnie  the  rebukes  of  Provi- 
dence, if  we  think  they  make  \oid  the  covenant. 
When  the  great  Anointed  One,  Christ  himself,  was 
upon  the  cross,  God  seemed  to  have  cast  him  off, 
and  was  wroth  with,  and  yet  did  not  make  void  hib. 


168 


PSALMS,  LXXXIX. 


covenant  with  him,  for  that  was  established  for 
ever. 

2.  The  honour  of  the  house  of  David  was  lost, 
and  laid  in  the  dust;  Thou  hast  profaned  /lin  crown, 
(which  was  always  looked  upon  as  sacred,)  by  cast- 
ing it  to  the  ground,  to  be  trampled  en,  xk  39. 
T7iou  hast  made  his  glory  to  cease,  (so  uncertain  is 
all  earthly  glory,  and  so  soon  docs  it  wither,)  and 
thou  hast  cast  his  throne  down  to  the  ground,  not 
only  dethroned  the  king,  but  put  a  period  to  the 
kingdom,  v.  '44.  If  it  were  penned  in  Rehoboam's 
time,  it  was  true  as  to  the  greatest  part  of  the  king- 
dom, five  parts  of  six;  if  in  Zedekiah's  time,  it  was 
more  remarkably  tru-  of  the  poor  rcm;:indLr.  Note, 
Thrones  and  crowns  arc  ttttcring  things,  and  are 
often  laid  in  the  dust,  but  there  is  a  crown  of  gloiy 
reserved  for  Christ's  s])irilual  seed,  which  fadeth 
not  away. 

3.  It  was  exposed,  and  made  a  prey  to  all  the 
neighbours,  who  insulted  over  that  ancient  and  ho- 
nourable family;  {v.  40.)  IViou  hast  broken  down 
all  his  hedges,  all  those  things  that  were  a  defence 
to  them,  and  particularly  that  hedge  of  protection 
which  they  thought  God's  covenant  and  promise 
had  made  about  them,  and  thou  hast  made  rcen  his 
strong  holds  a  ruin,  so  that  they  were  rather  a  re- 
proach to  them  than  any  shelter.  ^11  that  pass  by 
the  way  spoil  him,  {y.  41.)  and  make  an  easy  prey 
of  him;  see  Ixxx.  12,  13.  The  enemies  talk  inso- 
lently; He  is  a  reproach  to  his  neighbours,  who  tri- 
umph in  his  fall  from  so  great  a  degree  of  lionour. 
Nay,  every  one  helps  forward  the  calamity,  (x*.  42.) 
"  Thou  hast  set  up  the  right  hand  of  his  adversaries, 
not  only  given  them  power,  but  mclined  them  to 
turn  their  power  this  way."  If  the  enemies  of  the 
church  lift  up  their  hand  against  it,  we  must  see 
God  setting  up  their  hand,  for  they  could  have  no 
power,  unless  it  were  given  them,  from  above.  But 
when  God  does  permit  them  to  do  mischief  to  his 
church,  it  pleases  them;  "  Thou  hast  made  all  his 
enemies  to  rejoice;  and  is  this  for  thy  glory,  that 
those  who  hate  thee,  shall  have  the  pleasure  to  sec 
the  tears  and  troubles  of  those  that  love  thee?" 

4.  It  was  disabled  to  help  itself;  {v.  43.)  "  Thou 
hast  turned  the  edge  of  his  sword,  and  made  it  blunt, 
that  it  cannot  do  execution  as  it  has  done;  and 
(which  is  worse)  thou  hast  turned  the  edge  of  his 
spirit,  and  taken  off  his  courage,  and  hast  not  made 
him  to  stand  as  he  used  to  do  in  the  battle."  The 
spirit  of  men  is  what  the  Father  and  Former  of  spi- 
rits makes  them,  nor  can  we  stand  with  any  strength 
or  resolution,  further  than  God  is  pleased  to  uphold 
us.  If  men's  hearts  fail  them,  it  is  God  that  dispi- 
rits them,  but  it  is  sad  with  the  church,  when  these 
cannot  stand  who  should  stand  up  for  it. 

5.  It  was  upon  the  brink  of  an  inglorious  exit;  {v. 
45.)  The  days  ofhisyouth  hast  thou  shortened;  it  is 
ready  to  be  cut  off,  like  a  young  man  in  the  flower 
of  his  age.  This  should  intimate  that  it  was  penned 
in  Rehoboam's  time,  when  the  house  of  David  was 
but  in  the  days  of  its  youth,  and  yet  waxed  old,  and 
began  to  decay  already.  Thus  it  was  covered  with 
shame,  and  it  was  turned  very  much  to  its  reproach, 
that  a  family,  which,  in  the  first  and  second  reign, 
looked  so  great,  and  made  such  a  figure,  should,  in 
the  third,  dwindle  and  look  so  little  as  the  house  of 
David  did  in  Rehoboam's  time.  But  it  may  be  ;ip- 
plicd  to  the  captivity  in  Babylon,  which,  in  compa- 
rison with  what  was  expected,  was  but  the  day  of 
the  youtli  of  that  kingdom.  However,  the  kings 
then  had  remarkably  the  day  of  their  xjouth  short- 
ened, for  it  was  in  the  days  of  their  youtli,  wlien 
they  were  about  thii'ty  years  old,  that"  Jehoiachim 
and  Zedekiah  were  carried  captives  to  Babylon. 

From  all  this  complaint  let  us  leam,  (1.)  What 
work  sin  makes  with  families,  noble  royal  families, 
^vith  families  in  which  religion  has  been  uppermost; 


when  posterity  degenerates,  it  falls  into  disgi-ace 
and  iniquity  stains  their  glory.  (2.)  How  apt  we 
are  to  place  the  promised  honour  and  happiness  of 
the  church  in  something  external,  and  to  think  the 
promise  fails,  and  the  covenant  is  made  void,  if  we 
be  disappointed  of  that;  a  mistake  which  we  now  are 
inexcusable  if  we  fall  into,  since  our  Master  has  so  ex- 
pressly told  us  that  his  kingdom  is  not  of  this  world. 
II.  A  veiy  pathetic  expostulation  with  God  upon 
this.     Four  things  they  plead  with  God  for  mercy. 

1.  The  long  continuance  of  the  trouble;  (x'.  46.) 
How  lorig,  0  Lord,  wilt  thou  hide,  thyself?  For 
ever?  That  which  grieved  them  most,  was,  that 
God  himself,  as  one  displeased,  did  not  appear  to 
them  by  his  prophets  to  comfort  them,  did  not  ap- 
pear for  them  by  his  providences  to  deliver  them, 
and  that  he  had  kept  them  long  in  the  dark;  it  seemed 
an  eternal  night,  when  God  was  withdrawn;  Thou 
hidest  thyself  for  ever.  Nay,  God  net  only  hid  him- 
self from  them,  but  seemed  to  set  himself  against 
them;  "Shall  thy  wrath  burn  like  Jive?  How  long 
shall  it  burn?  Sliall  it  never  be  put  out?  What  is 
hell,  but  the  wrath  of  God,  burning  for  ever?  And 
is  that  the  lot  of  thine  anointed?" 

2.  The  shortness  of  life,  and  the  certainty  of  death; 
"Lord,  let  thine  anger  cease,  and  return  thou,  in 
mercy  to  us,  remembering  how  short  my  time  is, 
and  how  sure  the  period  of  my  time.  Lord,  since  my 
life  is  so  transitory,  and  will,  ere  long,  be  at  an  end, 
let  it  not  be  always  so  miserable,  that  I  should  ra- 
ther choose  no  being  at  all  than  such  a  being."  Job 
pleads   thus,  ch.   x.   20,  21.     And,  probably,  the 

Esalmist  here  urges  it  in  the  name  of  the  house  of 
lavid,  and  the  present  prince  of  that  house,  the 
days  of  whose  youth  were  shortened,  v.  45. 

(1.)  He  pleads  the  shortness  and  vanity  of  life; 
(v.  47.)  Remember  how  short  my  time  is,  how  tran- 
sitory I  am,  say  seme;  therefore  vmable  to  bear  the 
power  of  thy  wrath,  and  therefore  a  proper  object 
of  thy  pity.  Wherefore  hast  thou  made  all  men  in 
vain?  or.  Unto  what  yanitij  hast  thou  created  all 
the  sons  of  Adam?  Now,  this  may  be  understood 
either,  [1.]  As  speaking  a  great  ti-uth.  If  the  an- 
cient loving-kindnesses  spoken  of,  {y.  49.)  be  for- 
gotten, (those  relating  to  another  life,)  man  is  in- 
deed made  in  vain;  considering  man  as  mortal,  if 
there  were  not  a  future  state  on  the  other  side,  we 
might  be  ready  to  think  that  man  was  made  in  vain, 
and  was  in  vain  endued  with  the  noble  powers  and 
faculties  of  reason,  and  filled  with  such  vast  designs, 
and  desires;  but  God  would  not  make  man  in  A'ain, 
therefore.  Lord,  remember  those  loving-kindnesses. 
Or,  [2.]  As  bespeaking  a  strong  temptation  that 
the  psalmist  was  in.  It  is  certain,  God  has  not  made 
all  men,  nor  any  man,  in  vain,  Isa.  xlv.  18.  For, 
First,  If  we  think  that  God  has  made  man  in  vain, 
because  so  many  liavc  short  lives,  and  long  afflic- 
tions, in  this  world,  it  is  true  that  God  has  made 
them  so,  but  it  is  not  true  that  therefore  they  are 
made  in  vain.  For  those  whose  days  are  few  and 
full  of  trouble,  may  yet  glorify  God,  and  do  some 
good,  may  keep  their  communion  with  God,  and  get 
to  heaven,  and  then  thev  are  not  made  in  vain.  Se- 
condly, If  we  think  that  God  lias  made  men  in  vain, 
because  the  most  of  men  neither  serve  him,  nor  en- 
joy him,  it  is  true,  that,  as  to  themselves,  they  were 
made  in  vain,  better  for  them  had  they  not  been 
born,  than  not  to  be  bom  again;  but  it  was  not  owing 
to  God  that  they  were  ma'de  in  vain,  it  was  owing  to 
themselves;  nor  are  they  made  in  vain  as  to  him; 
for  he  has  vuide  all  things  for  himself,  even  the 
wicked  for  the  day  of  evil,  and  those  whom  he  is 
not  glorified  by,  he  will  be  glorified  ttpon. 

(2.)  He  pleads  the  universality  and  unavoidable- 
ness  of  death;  {v.  48.  "JVhat  ?nan"  (what  strong 
man,  so  the  word  is)  "is  he  that  liveth,  and  shall 
not  see  death?     The  king  himself,  of  the  house  of 


PSALMS,  XC. 


469 


David,  is  not  exempted  from  the  sentence,  from  the 
stroke :  Lord,  since  he  is  under  a  fatal  necessity  of 
dying,  let  not  his  whole  life  be  made  tiius  miserable. 
Shall  he  deliver  his  soulfroin  the  hand  of  the  grave? 
No,  he  shall  not  when  his  time  is  come.  Let  him 
not,  therefore,  be  delivered  into  the  hand  of  the 
grave,  by  the  miseries  of  a  dying  life,  till  his  time  is 
come."  We  must  learn  here,  that  death  is  the  end 
of  all  men;  our  eyes  must  shortly  be  closed  to  see 
death;  there  is  no  discharge  from  that  war,  nor  will 
any  bail  be  taken  to  save  us  from  the  prison  of  tl\e 
grave.  It  concerns  us,  therefore,  to  make  sure  a 
happiness  on  the  other  side  of  death  and  the  grave, 
that,  nvhen  ive  fail,  ive  may  be  received  into  ever- 
lastijig  habitations. 

3.  The  next  plea  is  taken  from  the  kindness  God 
had  for,  and  the  covenant  he  mude  with,  his  servant 
David;  {y.  49.)  ''Lord,  ivhere  are  tliy  former  lov- 
ing^kindnesses,  which  thou  showtdst,  nay,  which 
thou  swarest,  to  David  in  thy  truth?  Wilt  thou 
fail  of  doing  what  thou  hast  promised?  Wilt  thou 
undo  what  thou  hast  done?  Art  not  thou  still  the 
same?  Why  then  may  not  we  have  the  benefit  of 
the  former  sure  mercies  ot  David?"  God's  un- 
changeableness  and  faithfulness  assure  us  that  God 
will  not  cast  off  those  whom  he  has  chosen  and  co- 
venanted with. 

4.  The  last  plea  is  taken  from  the  insolence  of  the 
enemies,  and  the  indignity  done  to  God's  anointed; 
{y.  50,  51.)  "Remember,  Lord,  the  reproach,  and 
let  it  be  rolled  away  from  us,  and  retin-ned  upon  our 
enemies. "  ( 1. )  They  were  God's  servants  that  were 
reproached,  and  the  abuses  done  to  them  reflected 
upon  their  Master,  especially  since  it  was  for  serv- 
ing him  that  they  wei'e  reproached.  (2.)  The  re- 
proach cast  upon  God's  servants  was  a  very  grievous 
burthen  to  all  that  were  concerned  for  the  honour 
of  God;  "  /  bear  in  my  bosom  the  reproach  of  all 
the  mighty  people,  and  am  even  overwhelmed  with 
it;  it  is  what  I  lay  much  to  heart,  and  can  scarcely 
keep  up  my  spirits  under  the  weight  of."  (3.) 
"They  are  thme  enemies  who  do  thus  reproach 
us;  and  wilt  thou  not  appear  against  them  as  such?" 
(4. )  They  have  reproached  the  footsteps  of  thine 
anointed.  They  reflected  upon  all  the  steps  which 
the  king  had  taken  in  the  course  of  his  administra- 
tion, tracked  him  in  all  his  motions,  that  they  might 
make  invidious  remarks  upon  every  thing  he  had 
said  and  done.  Or,  if  we  may  apply  it  to  Christ, 
the  Lord's  Messiah,  they  I'eproached  the  Jews  with 
his  footsteps,  the  slowness  of  his  coming.  They 
have  reproached  the  delays  of  the  Messiah;  so  Dr. 
Hammond.  They  called  him.  He  that  should  come; 
but,  because  he  was  not  yet  come,  because  he  did 
not  now  come  to  deliver  them  out  of  the  hands 
of  their  enemies,  when  they  had  none  to  deliver 
them,  they  told  them  he  would  never  come,  they 
must  give  over  looking  for  him.  The  scoffers  of 
the  latter  days  do,  in  like  manner,  reproach  the 
footsteps  of  the  Messiah,  when  they  ask,  Where  is 
the  promise  of  his  coming?  2  Pet.  iii.  3,  4.  The 
reproaching  of  the  footsteps  of  the  anointed,  some 
refer  to  the  seipent's  bruising  of  the  heel  of  the  Seed 
of  the  woman;  or,  to  the  sufferings  of  Christ's  fol- 
lowers, who  tread  in  his  footsteps,  :md  are  reproach- 
ed for  his  name's  sake. 

Lastly,  The  psalm  concludes  with  praise,  even 
after  this  sad  complaint;  {v.  52.)  Blessed  be  the 
Lord  for  evermore,  Amen,  and  amen.  Thus  he 
confronts  the  reproaches  of  his  enemies;  the  more 
others  blaspheme  God,  the  more  we  should  bless 
him.  Thus  he  connects  his  own  complaints,  chiding 
himself  for  quarrelling  with  God's  providences,  and 
questioning  his  promises;  let  both  these  sinful  pas- 
sions be  silenced  with  the  praises  of  God.  Howe^ver 
it  be,  yet  God  is  good,  and  we  will  never  think 
hardly  of  him;  God  is  tnie,  and  we  will  never  dis- 


trust him.  '  Though  the  glory  of  David's  house  be 
stained  and  sullied,  this  shall  be  our  comfort,  that 
God  is  blessed  for  ever,  and  his  glory  cannot  be 
eclips-ed.  If  we  would  have  tlie  comfort  of  the 
stability  of  God's  pi-omise,  we  must  give  him  tlie 
praise  of  it;  in  blessing  God,  we  encourage  our- 
selves. Here  is  a  double  Amen,  according  to  the 
double  signification  Amen;  so  it  is,  God  is  blessed 
for  ever.  Amen;  be  it  so,  let  Gcd  be  blessed  fcr 
ever.  He  began  the  psalm  with  thanksgiving,  be- 
fore he  made  his  complaint;  (f.  1.)  and  now  he 
concludes  it  with  a  dcxology.  They  who  give  God 
thanks  for  what  he  has  done,  may  give  him  thanks 
also  for  what  he  ivill  do;  God  will  follow  those  Avith 
his  mercies,  who,  in  a  I'ight  manner,  follow  him  with 
their  praises. 

PSALM  XC. 

The  foretroing  psalm  was  supposed  to  be  penned  as  late  as 
the  captivity  in  Babylon;  this,  it  is  plain,  was  penned  as 
early  as  the  dehverance  out  of  Egypt,  and  yet  they  are 
put  close  together  in  this  collection  of  divine  songs. 
This  psalm  was  penned  by  Moses,  (as  appears  by  the 
title,)  the  most  ancient  penman  of  sacred  writ.  We 
have  upon  record  a  praising  song  of  his,  (Exod.  xv.) 
which  IS  alluded  to,  {Rev.  xv.  3.)  and  an  instructing 
song  of  his,  Deut.  xxxii.  But  this  is  of  a  different 
nature  from  both,  for  it  is  called  a  prayer.  It  is  sup- 
posed that  this  psalm  was  penned  upon  occasion  of  the 
sentence  passed  upon  Israel  in  the  wilderness  for  their 
unbelief,  murmuring,  and  rebellion,  that  their  carcases 
should  fall  in  the  wilderness,  that  they  should  be  wasted 
away  by  a  series  of  miseries  for  38  years  together,  and 
that  none  of  them  that  were  then  of  age  should  enter 
Canaan.  This  was  calculated  for  their  wanderings  in  the 
wilderness,  as  that  otiier  song  of  Moses  [Deut.  xxxi.  19, 
21.)  was  for  their  settlement  in  Canaan.  We  have  the 
story  to  which  this  psalm  seems  to  refer,  J^itmb.  xiv. 
Probably,  Moses  penned  this  prayer,  to  be  daily  used, 
either  by  the  people  in  their  tents,  or,  at  least,  by  the 
priests  in  the  tabernacle  service,  during  their  tedious 
fatigue  in  the  wilderness.  In  it,  I.  Moses  comforts 
himself  and  his  people  with  the  eternity  of  God,  and 
their  interest  in  him,  v.  1,2.  II.  He  humbles  himself 
and  his  people  with  the  consideration  of  the  frailty  of 
man,  V.  3.. 6.  III.  He  submits  himself  and  his  people 
to  the  righteous  sentence  of  God  passed  upon  them, 
V.  7.  ..II.  IV.  He  commits  himself  and  his  people  to 
God  by  prayer  for  divine  mercy  and  grace,  and  the 
return  of  God's  favour,  v.  12. .  17.  Though  it  seems  to 
have  been  penned  upon  this  particular  occasion,  yet  it  is 
very  applicable  to  the  frailty  of  human  life  in  general, 
and,  in  singing  it,  we  may  easily  apply  it  to  the  years  of 
our  passage  through  the  wilderness  of  this  world,  and  it 
furnishes  us  with  meditations  and  prayers  very  suitable 
to  the  solemnity  of  a  funeral. 

A  prayer  of  Moses,  the  man  of  God. 
l.TT  ORD,  thou  hast  been  our  dwelUng- 
JLJ  place  in  all  generations.  2.  Before 
the  mountains  were  brought  forth,  or  ever 
thou  hadst  formed  the  earth  and  the  world, 
even  from  everlasting  to  everlasting,  thou 
art  God.  3.  Thou  turnest  man  to  destruc- 
tion; and  sayest,  Return,  ye  children  of 
men.  4.  For  a  thousand  years  in  thy  sight 
are  but  as  yesterday  when  it  is  past,  and  as 
a  watch  in  the  night.  5.  Thou  earnest 
them  away  as  with  a  flood;  they  are  as  a 
sleep:  in  the  morning  they  are  like  grass 
ivhich  groweth  up.  6.  In  the  morning  it 
flourisheth,  and  groweth  up;  in  the  evening 
it  is  cut  down,  and  withereth. 

This  psalm  is  entitled  a  prayer  of  Moses;  where, 
and  in  what  volume,  it  was  presen-ed  from  Moses'v> 
time  till  the  collection  of  psalms  was  begoin  to  be 
made,  is  uncertain;  but,  being  divinely  Inspired,  it 
was  imder  a  special  protection:   pei-haps  it  was 


470 


PSALMS,  XC. 


written  in  the  book  of  Jasher,  or  the  book  of  the 
wars  of  the  Lord.  Moses  taught  the  people  of  Is- 
rael to  pray,  and  put  words  into  their  mouths,  which 
they  might  make  use  of  in  turning  to  the  Lord. 
Moses  is  here  called  the  man  of  God,  because  he 
was  a  prophet,  the  father  of  the  prophets,  and  lui 
eminent  type  of  the  great  Prophet. 
In  these  verses,  we  are  taugnt, 

1.  To  give  God  the  praise  of  his  care  concerning 
his  people  at  all  times,  and  concerning  us  in  our 
days;  {y.  1.)  Lord,  thou  hast  been  to  us  a  Habita- 
tion, or  Divellin^-filace ;  a  Refuge,  or  Help,  in  all 
generations.  Now  that  they  were  fallen  under 
God's  displeasure,  and  he  threatened  to  abandon 
them,  they  plead  his  former  kindnesses  to  their  an- 
cestors. Canaan  was  a  land  of  pilgrimage  to  their 
fathers  the  patriarchs,  who  dwelt  there  in  taber- 
nacles; but  then  God  was  their  Habitation,  and, 
wherever  they  went,  they  were  at  home,  at  rest,  in 
him.  Egypt  had  been  a  land  of  bondage  to  them 
for  many  jears,  but  even  then  God  was  their  Re- 
fuge; and  m  him  that  poor  oppressed  people  lived, 
and  were  kept  in  being.  Note,  True  believers  are 
at  home  in  God,  and  that  is  their  comfort,  in  re- 
ference to  all  the  toils  and  tosses  they  meet  with  in 
this  world.  In  him  we  may  repose  and  shelter  our- 
selves, as  in  OUT-  Dwelling-Place. 

2.  To  give  God  the  glory  of  his  eternity;  Oy.  2.) 
Before  the  mountains  ivere  brought  forth,  before  he 
made  the  highest  part  of  the  dust  of  the  world,  (as 
it  is  expressed,  Prov.  viii.  26.)  before  the  earth  fell 
in  travail,  or,  as  we  may  read  it,  before  thou  hast 
formed  the  earth  and  the  world,  that  is,  before  the 
beginning  of  time,  thou  hadst  a  being,  ex>en  from 
exwrlasting  to  ei.<erlasting  thou  art  God;  an  eternal 
God,  whose  existence  has  neither  its  commence- 
ment nor  its  period  with  time,  nor  is  measured  by 
the  successions  and  revolutions  of  it;  but  who  art 
the  same  yesterday,  to-day,  and  for  ever,  without 
beginning  of  days,  or  end  of  life,  or  change  of  time. 
Note,  Against  all  the  grievances  that  ai-ise  from  our 
own  mortality,  and  the  mortality  of  our  friends,  we 
may  take  comfort  from  God's  immortality;  we  are 
dying  creatures,  and  all  our  comforts  in  the  world 
are  dying  comforts,  but  God  is  an  ever-living  God, 
and  they  shall  find  him  so,  who  have  him  for  theirs. 

3.  To  own  God's  absolute  sovereign  dominion 
ever  man,  and  his  irresistible,  incontestable,  power 
to  dispose  of  him  as  he  pleases;  (y.  3.)  Thou  turn- 
est  man  to  destruction,  with  a  word's  speaking, 
when  thou  pleasest,  to  the  destruction  of  the  body, 
of  the  earthly  house;  and  thou  sayest.  Return,  ye 
children  of  men.  (1.)  When  God  is,  by  sickness, 
or  other  afflictions,  turning  men  to  destruction,  he 
does  thereby  call  men  to  return  unto  him,  that  is,  to 
repent  of  their  sins,  and  live  a  new  life.  This  God 
■fieaketh  once,  yea,  twice,  "  Return  unto  me,  from 
whom  ye  have  revolted,"  Jer.  iv.  1.  (2.)  When 
God  is  threatening  to  turn  men  to  destruction,  to 
bring  them  to  death,  and  they  have  received  a 
sentence  of  death  within  themselves,  sometimes  he 
wonderfully  recovers  them,  and  says,  as  the  old 
Translation  reads  it,  yigain  thou  sayest.  Return  to 
life  and  health  again.  For  God  kills,  and  makes 
alive  again,  brings  down  to  the  grave,  and  brings 
up.  (3.)  When  God  turns  men  to  destruction,  it  is 
according  to  the  general  sentence  passed  upon  all, 
which  is  this,  '*  Return,  ye  children  of  men,  one  as 
well  as  another;  return  to  your  first  ])rinciples,  let 
the  body  return  to  the  earth  us  it  was,  (dust  to  dust, 
(Jen.  iii.  19.)  and  let  the  soul  return  to  God  who 
gave  it,"  Eccl.  xii.  7.  (4.)  Tliough  God  turns  all 
men  to  destruction,  yet  he  will  again  say,  RetJim, 
vp  children  of  men,  at  the  general  resurrection, 
when,  though  a  man  dies,  yet  he  shall  live  again; 
iUid  then  shalt  thou  call,  and  I  will  answer;  (Job 
xiv.  U,  15.)  thou  shalt  bid  me  return,  and  1  shall 


retum.     The  body,  the  soul,  shall  both  return  an.l 
unite  again. 

4.  To  acknowledge  the  infinite  disproportion 
there  is  between  God  and  men,  v.  4.  Some  of  the 
patriarchs  lived  near  a  thousand  years;  Moses  knew 
It  very  well,  and  had  recorded  it;  but  what  is  their 
long  life  to  God's  eternal  life?  A  thousand  years,  to 
us,  are  a  long  period,  which  we  cannot  expect  to 
survive;  or,  ii  we  could,  it  is  what  we  could  not 
retain  the  remembrance  of;  but  it  is,  in  thy  sight, 
as  yesterday,  as  one  day,  as  that  which  is  freshest  in 
mind;  nay,  it  is  but  as  a  watch  of  the  night,  which 
was  but  three  hours.  (1.)  A  thousand  years  are 
nothing  to  God's  eternity,  they  are  less  than  a  day, 
than  an  hour,  to  a  thousand  years;  betwixt  a  minute 
and  a  million  of  years  there  is  some  proportion,  but 
betwixt  time  and  eternity  there  is  none.  The  long 
lives  t)f  tlie  patriarclis  were  nothing  to  God,  not  so 
much  as  the  life  of  a  child  f  that  is  bom  and  dies  the 
same  day)  is  to  theirs.  (2.)  All  the  events  of  a 
thousand  years,  whether  past  or  to  come,  are  as 
present  to  the  Eternal  Mind,  as  what  was  done  yes- 
terday, or  the  last  hour,  is  to  us,  and  more  too. 
God  will  say,  at  the  great  day,  to  those  whom  he 
has  turned  to  destruttion.  Return,  arise  ye  dead. 
But  it  might  be  objected  against  the  doctrine  of  the 
resurrection,  that  it  is  a  long  time  since  it  was  ex- 
pected, and  it  is  not  yet  come.  Let  that  be  no 
difficulty,  for  a  thousand  years  in  God's  sight  are 
but  as  one  day.  JVullum  tempus  occurrit  Regi— 
To  the  King  all  periods  are  alike.  To  this  purport 
these  words  are  quoted,  2  Pet.  iii.  8. 

5.  To  see  the  frailty  of  man,  and  his  vanity,  even 
at  his  best  estate,  (v.  5,  6.)  look  upon  all  the  chil- 
dren of  men,  and  we  shall  see,  (1.)  That  their  life 
is  a  dying  life;  Thou  carriest  them  away  as  with  a 
flood,  that  is,  they  are  continually  gliding  down  the 
stream  of  time  into  the  ocean  of  eternity;  the  flood 
is  continually  flowing,  and  they  are  carried  away 
with  it;  as  soon  as  we  are  bom,  we  begin  to  die,  and 
every  day  of  our  life  carries  us  so  much  nearer 
death;  or  we  are  carried  aAvay  violently  and  irre- 
sistibly, as  Avith  a  flood  of  waters,  as  with  an  inun- 
dation, which  sweeps  away  all  before  it;  or,  as  the 
old  world  was  carried  away  with  Noah's  flood. 
Though  God  promised  not  so  to  drown  the  world 
again,  yet  death  is  a  constant  deluge.  (2.)  That  it 
is  a  dreaming  life.  Men  are  carried  away  as  with  a 
flood,  and  yet  they  are  as  a  sleep;  they  c(  nsider  net 
their  own  frailty,  nor  are  aware  how  near  they  ap- 
proach to  an  awful  eternity.  Like  men  asleep,  they 
imagine  great  things  to  themselves,  till  death  wakes 
them,  and  puts  an  end  to  the  pleasing  dream. 
Time  passes  unobserved  by  us,  ?s  it  does  with  men 
asleep;  and,  when  it  is  over,  it  is  as  nothing.  (3.) 
That  it  is  a  short  and  transient  life,  like  that  of  the 
grass,  which  grows  up  and  flourishes  in  the  morn- 
ing, looks  green  and  pleasant,  but  in  the  evening  the 
mowers  cut  it  down,  and  it  immediately  withers, 
ch'-inges  its  colour,  and  loses  all  its  beauty.  Death 
will  change  us  shortly,  perhaps  suddenly;  and  it  is  a 
great  change  that  death  will  make  with  us  in  a  lit- 
tle time.  Man,  in  his  prime,  does  but  flourish  as 
the  grass,  which  is  weaK,  and  low,  and  tender,  and 
exposed;  and  which,  when  the  winter  of  old  age 
comes,  will  Avither  of  itself:  but  he  may  be  mown 
down  bv  disease  or  disaster,  as  the  grass  is,  in  the 
midst  of  summer.     Jll flesh  is  as  grass. 

7.  For  we  are  consumed  by  thine  anger 
and  by  thy  wrath  Are  we  troubled.  8 
Thou  hast  set  our  iniciuities  before  thee,  our 
secret  .w?.s  in  the  h£i;ht  of  thy  countenance. 
9.  For  all  our  da\'s  are  passed  away  in  thy 
wrath ;  \\c  spend  our  years  as  a  tale  that  is 


PSALMS,  XC. 


-7] 


told.  10.  The  days  of  our  years  are  three- 
score years  and  ten;  and  if  by  reason  of 
strength  they  he  fourscore  years,  yet  is  their 
strength  labour  and  sorrow:  for  it  is  soon 
cut  off,  and  we  fly  away.  1 1 .  Who  know- 
eth  the  power  of  thine  anger  ?  even  accord- 
ing to  thy  fear;  so  is  thy  wrath. 

Moses  had,  in  the  foregoing  verses,  lamented  the 
frailty  of  human  life  in  general;  the  children  of  men 
are  as  a  sleep,  and  as  the  grass;  but  here  he  teaches 
the  people  of  Israel  to  confess  before  God  that 
righteous  sentence  of  death  which  they  were  under 
in  a  special  manner,  and  which  by  their  sins  they 
had  brought  upon  themselves;  their  share  in  the 
common  lot  of  mortality  was  not  enough,  but  they 
are,  and  must  hve  and  die,  under  peculiar  tokens  of 
God's  displeasure:  here  they  speak  of  themselves; 
We  Israelites  are  co7isu?ned  and  troubled,  and  our 
days  are  passed  away. 

1.  They  are  here  taught  to  acknowledge  the 
wrath  of  God  to  be  the  cause  of  all  their  miseries; 
IVe  are  consumed,  nve  are  troubled,  and  it  is  by 
thhie  anger,  by  thy  wrath;  (y.  7.)  our  days  are 
passed  away  in  thy  wrath,  v.  9.  The  afflictions  of 
the  saints  often  come  purely  from  God's  love,  as 
Job's;  but  the  rebukes  of  sinnei-s,  and  of  good  men 
for  their  sins,  must  be  seen  coming  from  the  anger 
of  God,  who  takes  notice  of,  and  is  much  displeased 
with,  the  sins  of  Israel.  We  are  too  apt  to  look 
upon  death  as  no  more  than  a  debt  owing  to  nature ; 
whereas  it  is  not  so;  if  the  nature  of  man  had  con- 
tinued in  its  primitive  purity  and  rectitude,  there 
had  been  no  such  debt  owing  to  it;  it  is  a  debt  to  the 
justice  of  God,  a  debt  to  the  law.  Siji  entered  into 
the  world,  and  death  by  sin.  Are  we  consumed  by 
decays  of  nature,  the  infirmities  of  age,  or  any  chro- 
nical disease?  We  must  ascribe  it  to  God's  anger. 

'Are  we  troubled  by  any  surprising  stroke?  That 
also  is  the  fruit  of  God's  wrath,  which  is  thus  re- 
vealed from  heaven  against  the  ungodliness  and 

\  unrighteousness  of  men. 

^  2.  They  are  taught  to  confess  their  sins,  which 
had  provoked  the  wrath  of  God  against  them; 
{y.  8.)  Thou  hast  set  our  iniquities  before  thee,  even 
our  secret  sins.  It  was  not  without  cause  that  God 
was  angry  with  them;  he  had  said.  Provoke  me  not, 
and  I  will  do  you  no  hurt;  but  they  had  provoked 
him,  and  will  own  that,  in  passing  this  severe 
sentence  upon  them,  he  justlv  punished  thtm ;  (1.) 
For  their  open  contempts  of  him,  and  the  daring 
affronts  they  had  given  him;  Thou  hast  set  our 
iniquities  before  thee.  God  had  herein  an  eye  to 
their  unbelief  and  murmuring,  their  distinasting  of 
his  power,  and  their  despising  of  the  pleasant  land: 
these  he  set  before  him,  when  he  passed  that 
sentence  on  them;  those  kindled  the  nre  of  God's 
wrath  against  them,  and  kept  good  things  from 
them.  (2.)  For  their  more  hidden  departures  from 
him;  "  Thou  hast  set  our  secret  sins,  those  which 
go  no  further  than  the  heart,  and  which  are  at  the 
bottom  of  all  the  overt  acts,  thou  hast  set  these  in 
the  light  of  thy  countenance;  thou  hast  discovered 
these,  and  brought  these  also  to  the  account,  and 
made  us  to  see  them,  who  before  overlooked  them. " 
Secret  sins  are  known  to  God,  and  shall  be  reckoned 
for.  Those  who  in  heart  return  into  Egypt,  who  set 
up  idols  in  their  heart,  shall  be  dealt  with  as  re- 
volters  or  idolaters.  See  the  folly  of  those  who  go 
about  to  co\er  their  sins,  for  they  cannot  cover  them. 
3.  They  are  taught  to  look  upon  themselves  as 
dying  and  passing  away,  and  not  to  think  either  of  a 
long  life,  or  of  a  pleasant  one;  fnrthe  decree  gone 
forth  against  them  was  irreversible;  {v.  9.)  .411  our 
days  are  likely  to  be  passed  away  in  thy  wrath. 


under  the  tokens  of  thy  displeasure;  and.  .icugl) 
we  are  not  quite  deprived  of  the  i-esidue  (f  cui 
years,  yet  we  are  likely  to  spetid  them  as  a  tale  that 
is  told.     The  38  years,  which,  after  this,  they  were 
away  in  the  wilderness,  were  not  the  subject  cf  the 
sd'crcd  history,  for  little  or  nothing  is  recorded  ei 
that  which  happened  to  them  from  the  2d  year  to 
the  40th.    Aftei-  they  came  out  of  Egypt,  their  time 
was  perfectly  trifled  away,  and  was  not  worthy  to 
be  the  subject  of  a  history,  but  only  of  a  tale  that  .s 
told;  for  it  was  cnly  to  pass  away  time,  like  telling 
stories,  that  they  spent  these  years  in  the  wilder- 
ness; all  that  while,  they  were  in  the  ccnsuniiiig, 
and  an' ther  gencraticn  was  in  the  raising.     Whm 
they  came  out  cf  Egypt,  the/'e  was  not  one  feeble 
per'so?!  among  the  tribes,   (cv.  37.)  but  now   they 
were  all  feeble.  Their  joyful  prospect  cf  a  prosper- 
ous glorious  life  in   Canaan   was  turned  into  the 
mehvncholy  prospects  of  a  tedious  inglorious  death 
in  the  wilderness;  so  that  their  whole  life  was  now 
as  impertinent  a  thing  as  ever  any  winter-tale  was. 
That  IS  applicable  to  the  state  of  every  one  of  us  in 
the  wilderness  of  this  world;   We  spend  our  years, 
we  bring  them  to  an  end,  each  year,  ,and  all,  at  last, 
asa  tale  that  is  told;  as  the  breath  of  our  mouth  in  win- 
ter, (so  some,)  which  soon  disappears;  as  a  thought, 
(so  some,)  than   which  nothing  more  quick;  as  a 
word,  which  is  soon  spoken,  and  then  vanishes  into 
air;  or,  as  a  tale  that  is  told.     The  spending  of  our 
years  is  like  the  telling  of  a  tale.     A  year,  when  it 
is  past,  is  like  a  tale  when  it  is  told.     Some  of  our 
years  are  as  a  pleasant  story,  others  as  a  tragical 
one;   most  mixt,  but  all  short  and  transient:  that 
which  was  long  in  the  doing  may  be  told  in  a  shcit 
time.     Our  years,  when  they  are  gone,  can  no  more 
be  recalled  than  the   word  that  we  have  spoken 
can.     The  loss  and  waste  of  our  time,  which  imply 
our  fault  and  folly,  may  be  thus  complained  of:  we 
should  spend  our  years,  like  the  despatch  of  busi- 
ness,   with  cai-e   and  industry;   but,   alas!   we  do 
spend  them  like  the  telling  of  a  tale,  idle,  and  to 
little  purpose,  carelessly,  and  without  regard. 

Every  year  passed  as  a  tale  that  is  told;  but  what 
was  the  number  of  them?  As  they  were  vain,  so 
they  were  few,  {v.  10.)  70  or  80  at  most,  which 
may  be  understood,  either,  (1.)  Of  the  hves  of  the 
Israelites  in  the  wilderness;  all  those  that  were 
numbered  when  thej,-  came  cut  of  Egypt,  above  20 
years  (^Id,  were  to  die  witiiin  38  years;  they  num- 
bered those  cnly  that  were  able  to  go  forth  to  war, 
most  cf  whcm,  we  may  suppose,  were  between  20 
and  40,  who  therefore  must  have  all  died  before  80 
years  eld,  and  many  before  60,  and,  perhaps,  much 
sooner,  wliich  was  far  short  of  the  years  cfthe  lives 
of  then-  fathers.  And  those  that  lived  to  70  or  80, 
yet,  being  under  a  sentence  of  consumption,  and  a 
melanchcly  despair  of  ever  seeing  through  this  wil- 
derness-state, their  strength,  their  life,  was  nothing 
but  labour  and  sorrow,  which  otherwise  wculd  have 
been  made  a  new  life,  bv  the  joys  cf  Canaan.  See 
what  work  sin  made.  Or,  (2.)  To  the  lives  of  men 
in  general,  ever  since  the  days  of  Moses.  Before 
Moses,  it  was  usual  for  men  to  live  about  100  years, 
or  near  150;  but  since,  70  or  80  is  the  common  stint, 
which  few  exceed,  and  multitudes  never  come  near. 
We  reckon  those  to  have  lived  to  the  age  of  man, 
and  to  have  had  as  large  a  share  of  life  as  they  had 
reason  to  expect,  who  live  to  be  70  years  old;  and 
how  short  a  time  is  that  compared  with  eternity! 
Moses  was  the  first  that  committed  divine  revelation 
to  writing,  which,  before,  had  been  transmitted  by 
tradition;  now  also  both  the  world  and  the  church 
were  pretty  well  peopled,  and  therefore  there  were 
not  now  the  same  reasons  for  men's  living  long  that 
there  had  been.  If,  by  reason  of  a  strong  constitu- 
tion, some  reach  to  80  years,  yet  their  strength  then 
is  what  they  have  httle  joy  cf,  it  dees  but  serve  to 


47'J 


PSALIVIS,  XC. 


jjvolong  their  misery,  and  make  their  death  the 
more  tedious;  for  even  their  strength  then  is  labour 
and  sorrow,  much  more  their  weakness;  for  the 
years  are  come  which  they  liave  no  pleasure  in. 
Or,  it  may  be  taken  tiius:  Our  years  are  70,  and 
the  years  of  some,  by  reason  of  strength,  are  80;  but 
the  breadth  of  our  years,  (fur  so  the  latter  words 
signify,  rather  than  strength,)  the  ivhole  extent  of 
them,  from  infancy  to  old  age,  is  but  labour  and 
sorrow.  In  the  sweat  of  our  face  we  must  eat 
bread,  our  whole  life  is  toilsome  and  troublesome; 
and,  perhaps,  in  the  midst  of  the  years  we  count 
upon,  it  is  soon  cut  off,  and  we  Jiy  away,  and  do 
not  live  out  half  our  days. 

4.  They  ai'e  taught  by  all  this  to  stand  in  awe  of 
the  wrath  of  God;  {v.  11.)  Who  knoivs  the  power 
of  thine  anger?  (1.)  None  can  perfectly  compre- 
hend it.  The  psalmist  speaks  as  one  afraid  of  God's 
anger,  and  amazed  at  the  greatness  of  the  power  of 
it;  who  knows  how  far  the  power  of  God's  anger 
can  reach,  and  how  deep  it  can  wound?  The  an- 
gels that  sinned  knew  experimentally  the  power  of 
God's  anger;  damned  sinners  in  hell  know  it;  but 
which  of  us  can  fully  comprehend  or  describe  it? 
(2.)  Few  do  seriously  consider  it  as  they  ought. 
Who  knows  it,  so  as  to  improve  the  knowledge  of 
it?  Those  who  make  a  mock  at  sin,  and  make  light 
of  Christ,  surely  do  not  know  the  power  of  God's 
anger.  For,  according  to  thy  fear,  so  is  thy  wrath; 
God's  wrath  is  egual  to  the  apprehensions  which 
the  most  thoughtful  serious  people  have  of  it;  let 
men  have  ever  so  great  a  dread  upon  them  of  the 
wrath  of  God,  it  is  not  greater  than  there  is  cause 
for,  and  than  the  nature  of  the  thing  deserves.  God 
has  not  in  his  word  represented  his  wrath  more  ter- 
rible than  really  it  is;  nay,  what  is  felt  in  the  other 
world  is  infinitely  worse  than  what  is  feared  in  this 
world.  Who  among  us  can  dwell  with  that  dcvour- 
ingjire? 

1 2.  So  teach  us  to  number  our  days,  that 
we  may  apply  onr  hearts  unto  wisdom. 
13.  Return,  O  L 'RD,  how  long?  and  let  it 
repent  thee  concerning  thy  servants.  14. 
O  satisfy  us  early  with  thy  mercy;  that  we 
may  rejoice  and  be  glad  all  our  days.  15. 
Make  us  glad  according  to  the  days  lohertin 
thou  hast  afflicted  us,  and  the  j^ears  wherein 
we  have  seen  evil.  16.  Let  thy  work  ap- 
pear unto  thy  servants,  and  thy  glory  unto 
their  children.  1 7.  And  let  the  beauty  of 
the  IjOrd  our  God  be  upon  us  :  and  esta- 
blish thou  the  work  of  our  hands  upon  us; 
yea,  the  work  of  our  hands  establish  thou  it. 

These  are  the  petitions  of  thil  prayer,  grounded 
upon  the  foregoui.e:  meditations  and  acknoAvledg- 
ments.  Is  any  afflicted?  Let  him  learn  thus  to 
firay. 

Four  things  thej  are  here  directed  to  pray  for. 

1.  For  a  sanctified  vise  of  the  sad  dispensation 
they  were  now  under.  Being  condemned  to  have 
our  days  shortened,  "Lord,  teach  us  to  number  our 
days;  (v.  12.)  Lord,  give  us  grace  duly  to  consider 
how  few  they  are,  and  how  little  a  while  we  have 
to  live  in  this  world."  Note,  (1.)  It  is  an  excellent 
art  rightly  to  riumber  our  days,  so  as  not  to  be  out 
in  our  calculation,  as  he  was  who  counted  upon 
many  years  to  come,  when,  that  night,  his  soul  was 
required  of  him.  We  must  live  under  a  constant 
apprehension  of  the  shortness  and  uncertainty  of 
life,  and  the  near  ai)proach  of  death  and  eternity. 
We  must  so  number  our  days,  as  to  compare  our 
work  with  them,  and  mind  it  accordingly  with  a 


double  diligence,  as  those  that  have  no  time  to 
trifle.  (2. )  Those  that  would  learn  this  arithmetic, 
must  pray  for  divine  instruction,  must  go  to  God, 
and  beg  of  him  to  teach  them  by  his  Spirit  to  put 
them  upon  considering,  and  to  give  them  a  good 
understanding.  (3.)  We  then  number  our  days  to 
good  purpose,  when  thereby  our  hearts  are  inclined 
and  engaged  to  true  wisdom,  that  is,  to  the  prac- 
tice of  serious  godliness.  To  be  religious  is  to  be 
wise;  this  is  a  thing  to  which  it  is  necessary  that 
we  apply  our  hearts,  and  the  matter  requires  and 
deserves  a  close  application,  to  which  frequent 
thoughts  of  the  uncertainty  of  our  continuance  here, 
and  the  certainty  of  our  removal  hence,  will  very 
much  contribute. 

2.  For  the*  turning  away  of  God's  anger  from 
them;  that,  though  the  decree  was  gone  forth,  and 
was  past  revocation,  there  was  no  remedy,  but  they 
must  die  in  the  wilderness;  "Yet  return,  O  Lord, 
be  thou  reconciled  to  us,  and  let  it  repent  thee  con- 
cerning thy  servants;  (y.  13.)  send  us  tidings  of 
peace  to  comfort  us  again  after  these  heavy  tidings. 
How  long  must  we  look  upon  ourselves  as  under  thy 
wrath,  and  when  shall  we  have  some  token  given 
us  of  our  restoration  to  thy  favour?  We  are  thy 
servants,  thy  people;  (Isa.  Ixiv.  9.)  when  wilt  thou 
change  thy  way  towards  us?"  In  answer  to  this 
prayer,  and  upon  their  profession  of  repentance, 
(Numb.  xiv.  39,  40.)  God,  in  the  next  chapter,  pro- 
ceeded with  the  laws  concerning  sacrifices,  (Numb. 
XV.  1,  &c.)  Avhich  was  a  token  that  it  repented  him 
concerning  his  servants,  for  if  the  Lorcl  had  been 
pleased  to  kill  them,  he  would  not  have  showed  them 
such  things  as  these. 

3.  For  comfort  and  joy  in  the  returns  of  God's 
favour  to  them,  v.  14,  15.  They  pray  for  the  mer- 
cy of  God,  for  they  pretend  not  to  plead  any  merit 
of  their  own;  Have  mercy  upon  us,  0  God,  is  a 
praj-er  we  are  all  concerned  to  say  Jlme?!  to.  Let 
us  pray  for  early  mercy,  the  seasonable  communica- 
tions of  dii  ine  mercy;  that  God's  tender  merries  may 
speedily  prevent  us,  early  in  the  morning  cf  our 
days,  when  we  are  young  and  flourishing,  v.  6.  Let  us 
pray  for  the  ti'ue  satisfaction  and  happiness  which 
are  to  be  had  only  in  the  favour  and  mere}'  of  God; 
iv.  6,  7.  A  gracious  soul,  if  it  may  but  be  satisfied 
of  God's  loving-kindness,  will  be  satisfied  with  it, 
abundantly  satisfied;  will  take  up  with  that,  and 
will  take  up  with  nothing  short  of  it.  Two  things 
are  pleaded  to  enforce  this  petition  for  God's  mercy, 

(1.)  That  it  would  be  a  full  fountain  cf  futur-" 
joys;  "0  satisfy  us  with  thy  mercy,  net  only  tha, 
we  may  be  easy  and  at  rest  within  ourselves,  'whicl. 
we  can  never  be,  while  we  lie  under  thy  wrath;  but 
that  we  may  rejoice  and  be  glad,  nf  t  only  for  a  j 
time,  upon  the  first  indications  of  thy  favour,  but  all  '' 
our  days,  though  we  are  to  spend  them  in  the  wil- 
derness." With  respect  to  those  that  make  God 
their  chief  Joy,  as  their  joy  may  be  full,  (1  John  i. 
4.)  so  it  may  be  constant,  even  in  this  vale  cf  tears; 
it  is  their  own  fault  if  they  are  net  glad  all  their 
days,  for  his  mercy  will  furnish  them  with  joy  in 
tribulation,  and  nothing  can  separate 'them  from  it. 
(2. )  That  it  would  be  a  sufficient  balance  to  their 
former  griefs;  "Make  us  glad  according  to  the 
days  wherein  thou  hast  afflicted  us;  let  the  da\s  of 
our  joy  in  thy  favour  be  as  many  as  the  days  cf  our 
pain  for  thy  displeasure  have  been,  and  as  pleasant 
as  those  have  been  gloomy.  Lord,  thou  uscst  to  set 
the  one  over  against  the  other;  (Ercl.  vii.  14.)  do 
so  in  our  case;  let  it  suffice  that  we  have  dinink  so 
long  of  the  cup  of  trembling,  now  put  into  our  hands 
the  cup  of  salvation."  God's  people  I'eckon  the  re- 
turns of  God's  loving-kindness  a  sufficient  recom- 
pense for  all  their  troubles. 

4.  For  the  progress  of  the  work  of  God  among 
them  notwithstanding,   v.   16,  17.     (1.)  That  he 


PSALMS,  XCI. 


473 


would  manifest  himself  in  carrying  it  on;  "Let  thy 
work  afifiear  upon  thy  servants;  let  it  appear  that 
thou  hast  wrought  upon  us,  to  bring  us  home  to 
thyself,  and  to  fit  us  for  thyself."  God's  servants 
cannot  work  for  him,  unless  he  work  upon  them, 
and  work  in  them,  both  to  will  and  to  do:  and  then 
we  may  hope  the  operations  of  God's  providence 
will  be  apparent  for  us,  when  the  operations  of  his 
grace  are  apparent  ufion  us.  "Let  thy  work  ap- 
pear, and  in  it  thy  gloiy  will  appear  to  us  and  those 
that  shall  come  after  us."  In  praying  for  God's 
grace,  God's  glory  must  be  our  end;  and  we  must 
therein  have  an  eye  to  our  childi-en  as  well  as  to 
ourselves,  that  they  also  may  experience  God's 
glory  appealing  upon  them,  so  as  to  change  them 
into  the  same  image,  from  glory  to  glory.  Perhaps, 
in  this  prayer,  they  distinguish  between  themselves 
and  their  children,  for  so  God  distinguished  in  his 
late  message  to  them;  (Numb.  xiv.  31.)  Your  car- 
cases shall  fall  in  this  luilderness,  but  your  little  ones 
will  I  bring  into  Canaan;  "Lord,"  say  they,  "let 
thy  TJork  apjiear  upon  us,  to  reform  us,  and  bring 
us  to  a  better  temper,  and  then  let  thy  glory  appear 
to  our  children,  hi  performing  the  promise  to  them 
which  we  have  forfeited  the  benefit  of  "  (2. )  That 
he  would  countenance  and  strengthen  tliem  in  car- 
rving  it  on,  in  doing  their  part  towards  it.  [1.] 
That  he  would  smile  upon  them  in  it;  Let  the  beau- 
ty of  the  Lord  our  God  be  upon  us;  let  it  appear 
that  God  favours  us;  let  us  have  God's  ordinances 
kept  up  among  us,  and  the  tokens  of  God's  presence 
with  his  ordinances;  so  some.     We  may  apply  this 

f)etition  both  to  our  sanctification,  and  to  our  conso- 
ation;  Holiness  is  the  beauty  of  the  Lord  our  God; 
let  that  be  upon  us  in  all  we  say  and  do;  let  the 
gi-ace  of  God  in  us,  produce  the  light  of  good  works, 
make  our  faces  to  shine;  that  is  the  comeliness  God 
puts  upon  us,  and  those  are  comely  indeed  who  are 
so  beavitified.  And  then  let  divine  consolations  put 
gladness  into  our  hearts,  and  a  lustre  upon  our  coun- 
tenances, and  that  also  will  be  the  beauty  of  the 
Lord  upon  us,  ;.s  our  God.  [2.]  That  he  would 
succeed  them  in  it:  Establish  thou  the'work  of  our 
hands  upon  us.  God's  working  upon  us,  (y.  16.) 
does  not  discharge  us  from  using  our  utmost  endea- 
vours in  sem'ing  him,  and  working  out  our  salvation. 
But,  when  we  have  done  all,  we  must  wait  upon 
God  for  the  success,  and  beg  of  him  to  prosper  our 
handy  vjorks,  to  give  us  to  compass  what  we  aim 
at  for  his  gl^'iy.  We  are  so  unworthy  of  divine  as- 
sistance, and  yet  so  utterly  insufficient  to  bring  any 
thing  to  pass  without  it,  that  we  have  need  to  be 
earnest  for  it,  and  to  repeat  the  request;  Yea,  the 
work  of  our  hands,  establish  thou  it,  and,  in  order 
to  that,  establish  us  in  it. 

PSALM  XCI. 

Some  of  the  ancients  were  of  opinion  that  Moses  was  the 
penman,  not  only  of  the  foresjoing  psalm,  which  is  ex- 
pressly said  to  be  his,  but  also  of  the  eight  that  next  follow 
it;  but  that  cannot  be,  for  Ps.  xcv.  is  expressly  said  to 
be  penned  by  David,  and  long  after  Moses,  Heh.  iv.  7. 
It  is  probable  that  this  psalm  also  was  penned  by  David; 
it  is  a  writ  of  protection  for  all  true  believers,  not  in  the 
name  of  king  David,  or  under  his  broad  seal,  he  needed 
it  himself,  especially  if  the  psalm  was  penned,  as  some 
conjecture  it  was,  at  the  time  of  the  pestilence,  which 
was  sent  for  his  numbering  of  the  people,  but  in  the 
name  of  the  King  of  kings,  and  under  the  broad  seal  of 
Heaven.  Observe,  I.  The  psalmist's  own  resolution  to 
take  God  for  his  Keeper,  (v.  2.)  from  which  he  gives  both 
direction  and  encouragement  to  others,  v.  9.  1[.  The 
promises  which  are  here  made,  in  God's  name,  to  all 
those  that  do  so  in  sincerity.  1.  They  shall  be  taken 
under  the  peculiar  care  of  Heaven,  v.  1,4.  2.  They 
shall  be  delivered  from  the  malice  of  the  powers  of  dark- 
ness, (v.  3,  5,  6.)  and  tJiat  liv  a  distinguishins  preser- 
vation, v.  7,  8.  3.  They  shall  be  the  charge  of  the  holy 
angels,  v.  10 . .  12.  4.  They  shall  triumph  over  their 
enemies,  v.  13.     5.  They  shall  be  the  special  favourites 

Vol.  hi.— 3  O 


of  God  himself,  v.  14.. 16.  In  singing  this,  wc  must 
shelter  ourselves  under,  and  then  solace  ourselves  in, 
the  divine  protection.  Many  think,  that  to  Christ,  as 
Mediator,  these  promises  do  primarily  belong,  (/so.  xlix. 
2.)  not  because  to  him  the  Devil  applied  one  of  these 
promises,  [Matth.  iv.  6.)  but  because  to  him  they  are 
very  applicable,  and,  coming  through  him,  they  are  more 
sweet  and  sure  to  all  believers. 

1 .  TTE  that  dwelleth  in  the  secret  place 
XI  of  the  Most  High,  shall  abide  un- 
der the  shadow  of  the  Almighty.  2.  J  will 
say  of  the  Lord,  He  is  my  refuge,  and  my 
fortress :  my  God ;  in  him  will  I  trust.  3. 
Surely  he  shall  deliver  thee  from  the  snare 
of  the  fowler,  and  from  the  noisome  pesti- 
lence. 4.  He  shall  cover  thee  with  his 
feathers,  and  under  his  wings  shalt  tliou 
trust:  his  truth  shall  be  thy  shield  and  buck- 
ler. 5.  Thou  shalt  not  be  afraid  for  the 
terror  by  night,  nor  for  the  arrow  that  flieth 
by  day.  6.  Nor  for  the  pestilence  that 
walketh  in  darkness,  nor  for  the  destruction 
that  wasteth  at  noon-day.  7.  A  thousand 
shall  fall  at  thy  side,  and  ten  thousand  at 
thy  right  hand  ;  hut  it  shall  not  come  nigh 
thee.  8.  Only  with  thine  eyes  shalt  thou 
behold,  and  see  the  reward  of  the  wicked. 

In  these  verses,  we  ha\'e, 

L  A  great  trvith  laid  down  in  general.  That  all 
those  who  live  a  life  of  communion  with  God,  afe 
constantly  safe  under  his  protection,  and  may  there- 
fore preserve  a  holy  serenity,  and  security  of  mind, 
at  all  times;  {xk  1.)  He  that  dwells,  that  sits  down, 
in  the  secret  place  of  the  most  High  shall  abide  un- 
der the  shadow  of  the  Almighty;  he  that  by  faith 
chooses  God  for  liis  Guardian  shall  find  all  that  in 
him  which  he  needs  or  can  desire.  Note,  1.  It  is 
the  character  of  a  ti-ue  belie\er,  that  he  dwells  in 
the  secret  place  of  the  most  High;  he  is  at  home  in 
God,  returns  to  God,  and  reposes  in  him  as  his 
Rest;  he  acquaints  himself  with  inside  religion,  and 
makes  heart-work  of  the  service  rf  God;  worships 
within  the  vail,  and  loves  to  be  alone  with  God,  to 
converse  with  him  in  solitude.  2.  It  is  the  privilege 
and  comfort  of  those  that  do  so,  that  they  abide  un- 
der the  shadow  of  the  Almighty;  he  shelters  them, 
and  comes  between  them  and  every  thing  that 
would  annoy  them,  whether  storm  or  sunshine. 
They  shall  n?t  only  have  an  admittance,  but  a  resi- 
dence, under  God's  protection;  he  will  be  their 
Rest  and  Refuge  for  ever. 

II.  The  psalmist's  comfortable  application  of  this 
to  himself;  (x".  2.)  I  will  say  of  the  Lord,  whatever 
others  say  of  him,  "He  is  my  Refuge;  I  choose  him 
as  such,  and  confide  in  him.  Others  made  idols 
their  refuge,  but  I  will  say  of  Jehovah,  the  time  and 
living  God,  He  is  my  Refuge:  any  other  is  a  refuge 
of  lies.  He  is  a  Refuge  that  will  not  fail  me;  for  he 
is  my  Fortress  and  Strong-hold."  Idolaters  called 
their  idols  Mahuzzim,  their  most  strong-hold; 
(Dan.  xi.  39.)  but  therein  they  deceived  them- 
selves; those  only  secure  themselves  that  make  the 
Lord  their  God  their  Fortress.  There  being  no 
reason  to  question  his  sufficiency,  fitly  does  it  follow, 
In  him  will  I  trust.  If  Jehovah  be  our  God,  our 
Refuge,  and  our  Fortress,  what  can  we  desire, 
which  we  may  not  be  sure  to  find  in  him?  He  is 
neither  fickle,  nor  false,  nor  weak,  nor  mortal;  he 
is  God  and  not  man,  and  therefore  there  is  no  dan- 
ger of  beine:  disappointed  in  him.  TVe  know  whom 
we  have  triinted. 


471 


i  SALMS,  XCl. 


III.  The  great  encouragement  he  gives  to  others 
to  do  likewise;  not  only  from  his  own  experience  of 
the  comfort  of  it,  (for  in  that  there  might  be  a  fal- 
lacy,) but  from  the  truth  of  God's  promise,  in  which 
there  neither  is,  nor  can  be,  anv  deceit;  {v.  3, 4,  &c. ) 
Surely  he  shall  deliver  thee.  Those  who  have  them- 
selves found  the  comfort  of  making  God  their  Re- 
fuge, cannot  but  desire  that  others  may  do  so.  Now 
here  it  is  promised, 

1.  That  believers  shall  be  kept  from  those  mis- 
chiefs which  they  are  in  imminent  danger  of,  and 
which  would  be  fatal  to  them;  (v.  3.)from  thesnare 
of  the  foivler,  which  is  laid  unseen,  and  catches  the 
unwary  prey  on  a  sudden;  and  from  the  noisome 
fiestilence,  which  seizes  men  unawares,  and  against 
which  there  is  no  guard.  This  promise  protects, 
(1.)  The  natural  hfe,  and  is  often  fulfilled  in  our 
preservation  from  those  dangers  which  are  very 
threatening,  and  very  near,  while  yet  we  ourselves 
are  not  apprehensive  of  them,  any  more  than  tlie 
bird  is  of  the  snare  of  the  foivler.  We  owe  it,  more 
than  we  are  sensible,  to  '  the  care  of  the  Di\'ine 
Providence,  that  we  have  been  kept  from  infectious 
diseases,  and  out  of  the  hands  of  the  wicked  and  un- 
reasonable. ^2.)  The  spiritual  life,  which  is  pro- 
tected bv  Divine  Grace  from  the  temptations  of  Sa- 
tan, which  are  as  the  snares  of  the  fr.vler,  and  from 
the  contagion  of  sin,  which  is  the  noisome  fiestilence. 
He  that  has  given  gi*ace  to  be  the  glory  of  the  soul, 
will  create  a  defence  upon  all  that  glory. 

2.  That  God  himself  will  be  their  Protector;  they 
must  needs  be  safe  who  have  him  for  their  Keeper, 
and  successful  for  whom  he  undertakes;  {v.  4.)  He 
shall  cover  thee,  shall  keep  thee  secret,  (xxxi.  20.) 
and  so  keep  thee  safe,  xxvii.  5.  God  protects  be- 
lievers, ^1. )  With  the  greatest  tenderness  and  affec- 
tion; intimated  in  that.  He  shall  cover  thee  with  his 
feathers,  under  his  wings,  which  alludes  to  the  hen 
gathering  her  chickens  under  her  wings,  Matth. 
xxiii.  37.  By  natural  instinct,  she  not  only  protects 
them,  but  calls  them  under  that  protection,  when  she 
sees  them  in  danger;  not  only  keeps  them  safe,  but 
cherishes  them  and  keeps  them  warm.  To  this  the 
great  God  is  pleased  to  compare  his  care  of  his  peo- 
ple, who  are  helpless  as  the  chickens,  and  easily 
m  ide  a  prey  of,  but  are  invited  to  tinist  under  the 
wings  of  the  divine  promise  and  providence,  which 
is  the  periphrasis  of  a  proselyte  to  the  true  religion, 
that  he  is  come  to  trust  under  the  wings  of  the  God 
of  Israel,  Ruth  ii.  12.  (2.)  With  the  greatest  pow- 
er and  efficacy;  wings  and  feathers,  though  spread 
Wjith  the  greatest  tenderness,  are  yet  weak,  and 
easily  broken  through,  and  therefore  it  is  added.  His 
truth  shall  be  thy  shield  and  buckler,  a  strong  de- 
fence. God  is  as  willing  to  guard  his  people  as  the 
hen  is  to  guard  the  chickens,  and  as  able  as  a  man  of 
war  in  armour. 

3.  That  he  will  not  only  keep  them  from  evil,  but 
from  the  fear  of  evil,  v.  5,  6.  Here  is,  (1.)  Great 
danger  supposed,  the  menticm  of  it  is  enough  to 
frighten  us;  night  and  day  we  lie  exposed,  and  those 
that  are  apt  to  be  timoi-ous,  will,  in  neither  period, 
think  themselves  safe.  When  we  are  retired  into 
our  chambers,  our  beds,  and  have  made  all  as  safe 
as  we  can  about  us,  yet  there  is  terror  by  night,  from 
thieves  and  robbers,  winds  and  storms,  beside  those 
things  that  are  the  creatures  of  fancv  and  imagina- 
tion, which  are  often  most  frightful  of  all;  we  read  of 
fear  in  the  night,  Cant.  iii.  8.  There  is  aXsoa/iesti- 
lence  that  walketh  in  darkness,  as  that  was  which  slew 
the  first-boni  of  the  Egyptians,  and  the  army  of  the 
Assyrians.  No  locks  or  bars  can  shut  out  diseases, 
while  we  carry  about  with  us  in  our  liodics  the  seeds 
of  them.  But  surely  in  thi.'  day-time,  when  we  can 
look  about  us,  we  arc  n-^'t  so  niuch  in  danger;  yes, 
there  is  an  arrow  that  flieth  by  day  too,  and  yet  tties 
unseen;  there  is  a  destruction  that  wasteth  at  high- 


noon,  when  we  are  awake,  and  have  all  our  friends 
about  us;  even  then  we  cannot  secure  ourselves,  nor 
can  they  secure  us.  It  was  in  the  day-time  that  that 
pestilence  wasted  which  was  sent  to  chastise  David 
for  numbering  the  people,  on  occasion  of  which 
some  think  this  psalm  was  penned.  But,  (2.)  Here  is 
great  security  promised  to  believers  in  the  midst  of 
this  danger:  "  Thou  shalt  not  be  afraid,  God  by  his 
grace  will  keep  thee  from  disquieting  distrustful  fear, 
(that  fear  which  hath  tonnent,)  in  the  midst  of  the 
greatest  dangers.  W^isdom  sliall  keep  thee  from 
being  causelessly  afraid,  and  faith  shall  keep  thee 
from  being  inordinately  afraid.  Thou  shalt  not  be 
afraid  of  the  arrow,  as  knowing  that,  though  it  may 
hit  thee,  it  cannot  hurt  thee;  if  it  take  away  the  i 
natural  life,  }ct  it  shall  be  so  far  from  doing  any  pre- 
judice to  the  spiritual  life,  that  it  shall  be  its  perfec- 
tion." A  believer  needs  not  fear,  and  therefore 
should  not  fear,  any  arrow,  because  the  point  is  off, 
the  poison  is  out;  0  death,  where  is  thy  sting?  It  is 
also  under  divine  direction,  and  will  hit  where  God 
appoints,  and  not  otherwise.  Every  bullet  has  its 
commission.  Whatever  is  done,  our  heavenly  Fa- 
ther's will  is  done;  and  we  have  no  reason  to  be  afraid 
of  that. 

4.  That  they  shall  be  preserved  in  common  ca- 
lamities, in  a  distinguishing  way;  (v.  7.)  "  \\'hen 
death  rides  in  triumph,  and  diseases  rage,  so  that 
thousands  and  ten  thousancfs  fall,  fall  by  sickness, 
or  fall  by  the  sword  in  battle,/a//  at  thy  side,  at  thy 
right  hand,  and  the  sight  of  their  fall  is  enough  to 
frighten  thee,  and  if  they  fall  by  the  pestilence,  their 
falling  so  near  thee  may  be  likely  to  infect  thee;  yet 
it  shall  not  come  nigh  thee,  the  death  shall  not,  the 
fear  of  death  shall  not. "  Those  that  preserve  their 
purity  in  times  of  general  cori-uption,  may  tinist  God 
with  their  safety  in  times  of  general  desolation. 
When  multitudes  die  round  about  us,  though  thereby 
we  must  be  awakened  to  prepare  for  our  own  death, 
yet  we  must  not  be  afraid  with  any  amazement,  nor 
make  ourselves  subject  to  bondage,  as  many  do  all 
their  lifetime,  through  fear  of  death,  Heb.  ii.  15. 
The  sprinklmg  of  blood  secured  the  first-bom  of 
Israel,  when  thousands  fell.  Nay,  it  is  promised  to 
God's  people,  that  they  shall  have  the  satisfaction  of 
seeing,  not  only  God's  promises  fulfilled  to  them,  but 
his  threatenings  fulfilled  upon  those  that  hate  them; 
{y.  8.)  Only  with  thine  eyes  shalt  thou  behold  and 
see  the  just  reward  of  the  wicked,  which  perhaps 
refers  to  the  destruction  of  the  first-bom  of  Egj'pt  bv 
the  pestilence,  which  was  both  the  punishment  ot 
the  oppressors  and  the  enlargement  of^the  oppressed; 
this  Israel  saw,  when  they  saw  themselves  unhurt, 
untouched.  As  it  will  aggravate  the  damnation  of 
sinners,  that  with  their  eyes  they  shall  behold  and 
see  the  reward  of  the  righteous,  (Luke  xiii.  28.)  so 
it  will  magnify  the  salvation  of  the  saints,  that  with 
their  eyes  they  shall  behold  and  see  the  destruction 
of  the  wicked,  Isa.  Ixvi.  24.  Ps.  Iviii.  IQ. 

9.  Because  ihou  hast  made  the  Lord, 
inhich  is  my  refuge,  eve7i  the  Most  Hijsh,  thy 
habitation,  10.  There  shall  no  evil  befall 
thee,  neither  shall  any  plague  come  nigh  thy 
dwelling.  1 1 .  For  he  shall  give  his  angels 
charge  over  thee,  to  keep  thee  in  all  thy 
ways.  1 2.  They  shall  bear  thee  up  in  their 
hands,  lest  thou  dash  thy  foot  against  a  stone. 
1 3.  Thou  shalt  tread  upon  the  lion  and  ad- 
der: the  young  lion  and  the  dragon  shalt  thou 
trample  under  feet.  14,  Because  he  hath 
set  his  love  upon  me,  therefore  will  J  deliver 
him :  1  will  set  him  on  high,  because  he  hath 


PSALMS,  XCI. 


475 


known  my  name.  15.  He  shall  call  upon 
me,  and  I  will  answer  him :  I  loill  be  with 
him  in  trouble ;  I  will  deliver  him,  and  ho- 
nour him.  16.  With  long  hfe  will  I  satisfy 
him,  and  show  him  my  salvation. 

Here  are  more  promises  to  the  same  pui-port 
with  those  in  the  foregoing  verses,  and  they  are  ex- 
ceeding great  and  precious,  and  sure  to  all  the  seed. 

1.  The  psalmist  assures  believers  of  divine  pro- 
tection, from  his  own  experience;  and  that  which  he 
says  is  the  woi'd  of  God,  and  what  we  may  rely  upon. 

Observe,  1.  The  character  of  those  who  shall 
have  the  benefit  and  comfort  of  these  promises;  it  is 
much  the  same  with  that,  v.  1.  They  are  such  as 
make  the  7nost  High  their  Habitation,  {i).  9.)  as  are 
continually  with  God,  and  rest  in  him,  as  make  his 
name  both  their  Temple  and  their  strong  Tower,  as 
dwell  in  love,  and  so  dwell  in  God.  It  is  our  duty  to 
be  at  home  in  God,  to  make  our  choice  of  him,  and 
then  to  live  our  life  in  him  as  our  Habitation;  to  con- 
verse with  him,  and  delight  in  him,  and  depend 
upon  him;  and  then  it  shall  be  our  privilege  to  be  at 
home  in  God;  we  shall  be  welcome  to  him  as  a  man 
to  his  own  habitation,  without  any  let,  hindrance,  or 
molestation,  from  the  arrests  of  the  law,  or  the  cla- 
mours of  conscience ;  then  too  we  shall  be  safe  in  him, 
shall  be  kept  \x\.  perfect  peace,  Isa.  xxvi.  3.  To  en- 
courage us  to  make  the  Lord  our  Habitation,  and  to 
hope  for  safety  and  satisfaction  in  him,  the  psalmist 
intu-nates  the  comfort  he  had  had  in  doing  so;  "  He 
whom  thou  makest  thy  Habitatioii  is  my  Refuge; 
and  I  have  found  him  firm  and  faithful,  and  in  him 
there  is  room  enough,  and  shelter  enough,  both  for 
thee  and  me."  In  my  father's  house  there  are 
many  mansions,  one  needs  not  crowd  another,  much 
less  crowd  out  another. 

2.  The  promises  that  are  sure  to  all  those  who 
have  thus  made  the  most  High  their  Habitation. 

(1.)  That,  whatever  happens  to  them,  nothing 
shall  hurt  them;  {v.  10.)  "  There  shall  no  rvil befall 
thee;  though  trouble  and  affliction  befall  thee,  yet 
there  shall  be  no  real  evil  in  it,  for  it  shall  come 
from  the  love  of  God,  and  shall  be  sanctified;  it  shall 
come,  not  for  thy  hurt,  but  for  thy  good;  and  though, 
for  the  present,  it  be  not  joyous  but  grievous,  yet,  in 
the  end,  it  shall  yield  so  well,  that  thou  thyself  shalt 
own  no  ex'il  befell  thee.  It  is  not  an  cv\\,  an  only  evil, 
but  there  is  a  mixture  of  good  in  it,  and  a  product 
of  good  by  it.  Nay,  not  thy  person  only,  but  thy 
dwelling,  shall  be  taken  under  the  divine  protec- 
tion; there  shall  no  plague  come  nigh  that;  nothing 
to  do  thee  or  thine  any  damage."  JSfihil  accidere  bono 
viro  mali  potest — J\ro  evil  can  befall  a  good  man. 
Seneca  de  Providcntia. 

(2. )  That  the  angels  of  light  shall  be  serviceable  to 
them,  V.  11,  12.  This  is  a  precious  promise,  and 
speaks  a  gi'eat  deal  both  of  honour  and  comfort  to 
the  saints,  nor  is  it  ever  the  worse  for  its  being  quoted 
and  abused  by  the  Devil  in  tempting  Christ,  Matth. 
iv.  6.     Observe, 

[1.]  The  charge  given  to  the  angels  concerning 
the  saints.  He  who  is  the  Lord  of  the  angels,  who 
5ave  them  their  being,  and  gives  laws  to  them, 
whose  they  are,  and  whom  they  were  made  to  ser\'e, 
he  shall  give  his  angels  a  charge  over  thee;  not  only 
over  the  church  in  general,  but  over  every  particu- 
lar believer.  The  angels  keep  the  charge  of  the 
Lord  their  God;  and  this  is  the  charge  they  receive 
from  him.  It  denotes  the  great  care  God  takes  of 
the  saints,  in  that  the  angels  themselves  shall  be 
charged  with  them,  and  employed  for  them.  The 
charge  is,  to  keep  thee  in  all  thy  ways;  here  is  a  li- 
mitation of  the  promise;  They  shall  keep  thee  in  thy 
Tjays,  that  is,  "  as  long  as  thou  keepest  in  the  way  of 
Ihy  duty;"  they  that  go  out  of  the  way,  put  them- 


selves out  of  God's  protection;  this  word  the  Devii 
left  out,  when  lie  quoted  it  to  enforce  a  temptation, 
knowing  how  much  it  made  against  him.  But  obsei-ve 
the  extent  of  the  promise;  it  is  to  keep  thee  in  all  thy 
ways;  even  where  there  is  no  apparent  danger,  yet 
we  need  it,  and  where  there  is  the  most  imminent 
danger,  we  shall  have  it.  Wherever  the  saints  go, 
the  angels  are  charged  with  them,  as  the  servants 
are  with  the  children. 

[2.]  The  care  which  the  angels  take  of  the  saints, 
pursuant  to  this  charge;  They  shall  bear  thee  up  in 
their  hands,  which  denotes  both  their  great  ability 
and  their  great  affection.  They  are  able  to  bear  up 
the  saints  out  of  the  reach  of  danger,  and  they  do  it 
with  all  the  tenderness  and  affection  wherewith  the 
nurse  carries  the  little  child  about  in  her  arms;  it 
speaks  us  help/ess,  and  them  helpful.  They  ai-e 
condescending  in  their  ministrations;  they  keep  the 
feet  of  the  saints,  lest  they  dash  them  against  a 
stone,  lest  they  stumble  and  fall  into  sin  and  into 
trouble. 

[3.]  That  the  powers  of  darkness  shall  be  tri- 
umphed over  by  them;  (y.  13.)  Thou  shalt  tread 
upon  the  lion  and  adder;  the  Devil  is  called  a  roar- 
ing lion,  the  old  serpent,  the  red  dragon;  so  that  to 
this  promise  the  apostle  seems  to  refer  in  that, 
(Rom.  xvi.  20.)  The  God  of  peace  shall  tread  Satan 
under  your  feet.  Christ  has  broken  the  serpent's 
head,  spoiled  our  spiritual  enemies,  (Col.  ii.  15.) 
and  through  him  %ve  are  more  than  conquerors;  for 
Christ  calls  us,  as  Joshua  called  the  captains  of  Israel, 
to  come  and  set  our  feet  on  the  necks  of  vanquished 
enemies.  Some  think  that  this  promise  had  its 
full  accomplishment  in  Christ,  and  the  miraculous 
power  which  he  had  over  the  whole  creation,  heal- 
ing the  sick,  casting  out  devils,  and  particularly  put- 
ting it  into  his  disciples'  commission,  that  they 
shculd  take  up  serpents,  Mark  xvi.  18.  It  may  be 
applied  to  that  care  of  the  Divine  Providence  by 
which  we  are  preserved  from  ravenous  noxious  crea- 
tures, {The  ivild  beasts  of  the  field  shall  be  at  peace 
vjith  thee.  Job  v.  23.)  na)-,  and  have  ways  and 
meansof  taming  them.  Jam.  iii.  7. 

II.  He  brings  in  God  himself  speaking  words  of 
comfort  to  the  saints,  and  declaring  the  mercy  he 
has  in  store  for  them,  v.  14- -16.  Some  make  this 
to  be  spoken  to  the  angels  as  the  reason  of  the  charge 
given  them  concerning  the  saints,  as  if  he  had  said, 
"  Take  care  of  them,  for  they  are  dear  to  me,  and  I 
have  a  tender  concern  for  them." 

And  now,  as  before,  we  must  observe, 

1.  To  whom  these  premises  do  belong;  they  are 
described  by  three  characters.  (1.)  They  are  such 
as  know  God's  name.  His  nature  we  cannot  fully 
know;  but  by  his  name  he  has  made  himself  known, 
and  with  that  we  maist  acquaint  ourselves.  (2.) 
They  are  such  as  have  set  their  love  upon  him;  and 
they  who  rightly  know  him,  will  love  him,  will 
place  their  love  upon  him,  as  the  only  adequate  Ob- 
ject of  it,  will  let  out  their  love  toward  him  with 
pleasure  and  enlargement,  and  will  fix  their  love 
upon  him  with  a  resolution  never  to  remove  it  to  any 
rival.  (3.)  They  are  such  as  call  upon  him,  as  by 
prayer  keep  up  a  constant  correspondence  with  him, 
and  in  eveiy  difficult  case  refer  themselves  to  him. 

2.  What  the  promises  are,  which  God  makes  to 
the  saints. 

(1.)  That  he  will,  in  due  time,  deliver  them  out  of 
trouble;  I  ivill  deliver  him,  {y.  14.)  and  again,  {c. 
15.)  denoting  a  double  deliverance;  living  and  dy- 
ing; a  deliverance  in  trouble,  and  a  deliverance  cut 
of  trouble.  If  God  proportions  the  degree  and  con- 
tinuance of  our  troubles  to  our  strength,  if  he  keeps 
us  from  offending  him  in  our  troubles,  and  makes  rur 
death  our  discharge,  at  length,  from  all  our  troubles, 
then  this  promise  is  fulfilled.  See  xxxiv.  19.  2  Tun. 
iii.  11.— iv,  18. 


476 


PSALMS,  XCII. 


(2.)  That  he  will,  in  the  mean  time,  be  with  them 
in  troxMe,  v.  15.  If  he  does  not  immediately  put  a 
period  to  their  afflictions,  yet  they  shall  have  his 
gracious  presence  with  them  in  their  troubles;  he  will 
take  notice  of  their  sorrows,  and  know  their  souls  in 
adversity;  will  visit  them  graciously  by  his  word  and 
Spirit,  and  converse  with  them,  will  take  their  part, 
will  support  and  comfort  them,  and  sanctify  their  af- 
flictions to  them,  which  will  be  the  surest  token  of 
his  presence  with  them  in  their  troubles. 

(3.)  That  herein  he  will  answer  their  prayers; 
He  shall  call  ujion  me;  I  will  pour  upon  him  the 
spirit  of  prayer,  and  then  I  will  answer,  answer  by 
promises,  (Ixxxv.  8.)  answer  by  providences,  bring- 
ing in  seasonable  relief,  and  answer  by  graces, 
strengthening  them  with  strength  in  their  souls, 
(cxxxviii.  3.'}  thus  he  answered  Paul  with  grace 
sufficient,  2  Cor.  xii.  9. 

(4,)  That  he  will  exalt  and  dignify  them;  I  will 
set  him  07i  high,  out  of  the  reach  of  trouble,  above 
the  stormy  re^on,  on  a  rock  above  the  waves,  Isa. 
xxxiii.  16.  They  shall  be  enabled,  by  the  grace  of 
God,  to  look  down  upon  the  things  of  this  world  with 
a  holy  contempt  and  indifference,  and  to  look  up  to 
the  things  of  the  other  world  with  a  holy  ambition 
and  concern;  and  then  they  are  set  on  high.  Itvill 
honour  him;  those  are  truly  honourable  whom  God 
puts  honour  upon,  by  taking  them  into  covenant 
and  communion  with  himselr,  and  designing  them 
for  his  kingdom  and  glory,  John  xii.  26. 

(5.)  That  they  shall  have  a  sufficiency  of  life  in 
this  world;  (v.  16.)  With  length  of  days  will  I  sa- 
tisfy him;  [1.]  They  shall  live  long  enough;  they 
shall  be  continued  in  this  world  till  they  have  done 
the  work  tliey  were  sent  into  this  world  f^.r,  and 
are  ready  for  heaven;  and  that  is  long  enough. 
Who  would  wish  to  li\'e  a  day  longer  than  God 
has  some  work  to  do,  either  by  him  or  u/io?i  him? 
[2.]  They  shall  think  it  long  enough,  for  God 
Dy  his  grace  shall  wean  them  from  the  world, 
and  make  tliem  willing  to  leave  it.  A  man  may  die 
young,  and  yd  die  full  of  days,  safur  dieruin — 
satisfied  with  living.  A  wicked  worldly  man  is  not 
satisfied,  nf)  not  with  long  life:  he  still  cries,  Give, 
give:  but  he  that  lias  his  treasure  and  heart  in 
another  world,  has  soon  enough  of  this,  he  wculd 
not  live  always. 

(6.)  That  they  shall  have  an  eternal  life  in  the 
other  W(;rld:  this  crowns  the  blessedness;  /  will 
show  hhu  my  salvation;  show  him  tlie  ATess'ah,  so 
some;  good  old  Simeon  was  then  satisfied  with  long 
life,  when  he  could  say,  Mine  eyes  have  seen  thy 
salvation;  nor  was  there  any  greater  joy  to  the  Old 
Testament  saints,  than  to  see  Christ's  day,  though 
at  a  distance.  More  probably,  the  salvation  may 
denote  the  better  country,  that  is,  the  heavenly, 
which  the  patriarchs  desired  and  souglit;  he  will 
show  him  that,  bring  him  to  that  blessed  state,  the 
felicity  of  which  consists  so  much  in  seeing  that  face 
to  face  which  we  here  see  through  a  glass  darkly; 
and,  in  the  mean  time,  he  will  give  liim  a  pr.  spect 
'jf  it.  All  these  promises,  some  think,  point  pri- 
marily at  Christ,  and  had  their  accomplishment  in 
his  resurrection  and  exaltation. 

PSALM  XCII. 

t  is  a  groundless  opinion  of  some  of  the  Jewish  writers, 
{who  are  usually  free  of  their  conjectures,)  that  this 
psalm  was  penned  and  sung  b)-  Adam  in  innocencv,  on 
ihe  first  sabbath.  It  is  inconsistent  with  the  psalm  itself, 
which  speaks  of  the  workers  of  iniquity,  when  as  yet  sin 
had  not  entered.  It  is  probable  that  it  was  penned  by  Da- 
vid, and,  beinp  calculated  for  the  sabbath-da v,  I.  Praise, 
the  business  ofthc  sabbath,  is  here  recommended,  V.  1..3. 
II.  God's  works,  which  gave  occasion  for  the  sabbath,  are 
^-ere  celebrated  as  srreat  and  unsearchable  in  pcneral, 
V.  4.  6.  In  particular,  with  reference  to  llie  works  both 
of  providence  and  redemption,  the  psalmist  sings  unto 


God  both  of  mercy  and  judgment,  the  ruin  of  sinners 
and  the  joy  of  sai;its,  three  times  counlerchanged.  1 
'I'he  wicked  shall  perish,  (v.  7. )  but  God  is  eternal,  v.  8 
2.  God's  enemies  shall  be  cut  off,  but  David  shall  be  ex 
altcd,  V.  9,  10.  3.  David's  enemies  shall  be  confounded 
(y.  11.)  but  all  the  righteous  shall  be  fruitful  and  flou- 
rishing, V.  12..  15.  In  sinking  this  psalm,  we  must  take 
pleasure  in  giving  to  God  the  glory  due  to  his  name,  and 
triumph  in  his  works. 

A  fisalm  or  song  for  the  sabbath-day. 

1.  WT  is  a  good  thing  to  give  thanks  untc; 
M.  the  Lord,  and  to  sing  praises  unto 
thy  name,  O  Most  High :  2.  To  show  forth 
thy  loving-kindness  in  the  morning,  and  thy 
faithfuhiess  every  night,  3.  Upon  an  in- 
strument of  ten  strings,  and  upon  the  psal- 
tery ;  upon  the  harp  with  a  solemn  sound. 
4.  For  thou,  Lord,  hast  made  me  glad 
tiirough  thy  work ;  I  will  triumph  in  the 
works  of  thy  hands.  5.  O  Lord,  how  great 
are  thy  works!  and  thy  thoughts  are  very 
deep.  6.  A  brutish  man  knoweth  not ;  nei- 
ther doth  a  fool  understand  this. 

This  psalm  v>ras  appointed  to  be  sung,  at  least,  it 
usually  was  sung,  in  the  house  of  the  sanctuary  on 
the  sabbath-day,  that  day  of  rest,  which  was  an  in- 
stituted memorial  of  the  work  of  creation,  cf  God's 
rest  friim  that  work,  and  the  continuance  of  it  in  his 
providence ;  for  the  Father  worketh  hitherto.  Note, 
1.  The  sal)bath  day  must  be  a  day  not  only  of  holy 
rest,  but  of  holy  work;  and  the  rest  is  in  order  to 
the  work.  2.  The  proper  work  of  the  sabbath  is 
praising  God;  cAxry  sabbath-day  must  be  a  thanks 
giving-day;  and  the  other  services  of  the  day  must 
be  in  order  to  this,  and  therefore  must  by  no  means 
thiiist  this  into  a  cf  rner.  One  of  the  Jewish  writers 
r<  fi.-rs  it  to  the  kingdom  cf  the  Messiah,  and  calls  it, 
.4  fisalm  or  song  for  the  age  to  come,  which  shall  be 
all  sabbath.  Believers,  thrcugh  Christ,  enjoy  that 
sabbatism  which  renm'ns  for  the  fieople  of  God, 
(Heb.  iv.  9.)  the  beginning  of  the  everlasting  sab- 
l)ath. 

In  these  verses, 

I.  We  are  called  upon  and  encouraged  to  praise 
Ciod;  {v.  1«'3.)  It  is  a  good  thing  to  give  thanks 
unto  the  Lord.  Praising  God  is  good  work;  it  is 
good  in  itself,  and  good  for  us;  it  is  cur  duty,  the 
rent,  the  tribute,  we  are  to  pay  to  our  great  Lord; 
we  are  unjust  if  we  withhold  it;  it  is  our  privilege 
that  we  are  admitted  to  praise  God,  and  have  hope 
to  be  accepted  in  it;  it  is  good,  for  it  is  pleasant  and 
prfifitable;  work  that  is  its  own  wages;  it  is  the 
work  of  angels,  the  work  of  heaven.  It  is  good  to 
give  thanks  for  the  mercies  we  have  received,  for 
that  is  the  way  of  fetching  in  further  mercy;  it  is 
fit  to  sing  to  his  name,  who  is  Most  High,  exalted 
above  all  blessing  and  praise.     Now  obsei-ve  here, 

1.  How  we  must  praise  God;  we  must  do  it  bv 
showing  forth  his  loving-kindness  and  his  faithful- 
ness. Being  convinced  of  his  glorious  attributes  and 
perfections,  we  must  show  them  forth,  as  those  tliat 
are  greatly  affected  with  them  ourselves,  and  desire 
to  affect  others  with  them  likewise.  We  must  show 
forth,  not  only  his  greatness  and  majesty,  his  holi- 
ness and  justice,  which  magnify  him,  and  strike  an 
awe  upon  us,  but  his  loving-kindness  and  liis  faith- 
fulness; for  his  goodness  is  his  gloiy,  ^Exod.  xxxiii. 
18,  19.)  and  by  these  he  proclaims  his  name.  His 
mercy  and  truth  are  the  great  supports  of  our  faith 
and  hope,  and  the  great  encouragements  of  our  love 
and  obedience;  these,  therefore,  we  must  show  forth 
as  our  pleas  in  prayer,  and  the  matter  of  our  joy. 


PSALMS,  XCIJ. 


477 


This  was  then  done,  not  only  by  singing,  but  by 
music  joined  with  it,  ufion  an  histrument  of  ten 
strings;  {y.  3. )  but  then  it  was  to  be  with  a  solemn 
sound,  not  that  which  was  gay,  and  apt  to  dissipate 
the  spirits,  but  that  which  was  grave,  and  apt  to  fix 
them. 

2.  When  we  must  praise  God;  in  the  morning, 
and  every  riight,  not  only  on  sabbath-days,  but  every 
day;  it  is  that  which  the  duty  of  every  day  requires; 
we  must  praise  (jod,  not  only  in  public  assemblies, 
but  in  secret,  and  in  our  families;  showing  forth,  to 
ourselves  and  those  about  us,  his  loving-kindness 
and  faithfulness.  We  must  begin  and  end  every 
day  with  praising  God;  must  give  him  thanks  every 
morning,  when  we  are  fresh,  and  before  the  busi- 
ness of  the  day  comes  in  upon  us;  and,  every  night, 
when  we  are  again  composed  and  retired,  and  are 
recollecting  ourselves;  we  must  give  him  thanks 
every  morning  for  the  mercies  of  the  night,  and 
every  night  for  the  mercies  of  the  day;  going  out 
and  commg  in,  we  must  bless  God. 

II.  We  have  an  example  set  before  us  in  the 
psalmist  himself,  both  to  move  us  to,  and  to  direct 
us  in,  this  work;  {y.  4.)  Thou,  Lord,  hast  made 
me  glad  through  thy  work.  Note,  1.  Those  can 
best  recommend  to  others  the  duty  of  praise,  who 
have  themselves  experienced  the  pleasantness  of  it. 
"  God's  works  are  to  be  pra.ised,  for  they  have 
many  a  time  rejoiced  my  heart;  and  therefore, 
whatever  others  may  think  of  them,  I  must  think 
well,  and  speak  well,  of  them. "  2.  If  God  has 
given  us  the  joy  of  his  works,  there  is  all  the  reason 
in  the  world  wliy  we  should  give  him  the  honour  of 

hem.  Has  he  made  our  hearts  glad?  Let  us  then 
i.iake  his  praises  glorious.  Has  God  made  us  glad, 
through  the  works  of  his  providence  for  us,  and  of 
his  grace  in  us,  and  both  through  the  great  work 
of  I'edemption? 

(1.)  Let  us  then  thence  fetch  encouragement  for 
our  faith  and  hope;  so  the  psalmist  does;  /  ivill 
triumph  in  the  works  of  thy  hands.  From  a  joyful 
remembrance  of  what  God  has  done  for  us,  we  may 
raise  a  joyful  prospect  of  what  he  will  do,  and  tri- 
umph in  the  assurance  of  it,  triumph  over  all  oppo- 
sition, 2  Thess.  ii.  13,  14. 

(2.)  Let  us  thence  fetch  matter  for  holy  adorings 
and  admii-ings  of  God;  {y.  5.)  0  Lord,  how  great 
are  thy  works!  Great  beyond  conception,  beyond 
expression !  The  products  of  great  power  and  wis- 
dom, of  great  consequence  and  importance;  men's 
works  are  nothing  to  them.  We  cannot  compre- 
hend the  greatness  of  God's  works,  and  therefore 
must  reverently  and  awfully  wonder  at  them,  and 
even  stand  amazed  at  the  magnificence  of  them. 
"Men's  works  are  little  and  trifling,  for  their 
thoughts  are  shallow;  but.  Lord,  thy  works  are 
great,  and  such  as  cannot  be  measured;  for  thy 
thoughts  are  very  deep,  and  such  as  cannot  be  fa- 
thomed." God's  counsels  as  much  exceed  the  con- 
trivances of  our  wisdom,  as  his  works  do  the  efforts 
of  our  power.  His  th o ughts  are  above  our  thoughts, 
as  his  ways  are  above  our  ways,  Isa.  Iv.  9.  Oh  the 
depth  q/"  God's  designs!  Rom.  xi.  33.  The  great- 
ness of  God's  works  should  lead  us  to  consider  the 
depth  of  his  thoughts,  that  counsel  of  his  own  will, 
according  to  which  he  doeth  all  things.  What  a 
compass  his  thoughts  fetch,  and  to  what  a  length 
thev  reach ! 

III.  We  are  admonished  not  to  neglect  the  works 
of  God,  by  the  character  of  those  who  do,  v.  6. 
They  are  fools,  they  are  brutish,  who  do  not  know, 
who  do  not  understand,  how  great  God's  works  are, 
svho  will  not  acquaint  themselves  with  them,  or  give 
him  the  glory  of  them;  they  regard  not  the  work 
ofthe^  Lord,  nor  consider  the  operation  of  his  hands; 
(xxviii.  5.)  particularly,  they  understand  not  the 
meaning  of  their  owii  prosperity,  which  is  spoken 


of;  {v.  7. )  they  take  it  as  a  pledge  of  their  happi- 
ness, whereas  it  is  a  preparative  tor  their  i-uin.  If 
there  are  so  many  who  know  not  the  designs  of 
Providence,  nor  care  to  know  them,  those  who 
through  grace  are  acquainted  with  them,  and  love 
to  be  so,  have  the  more  reason  to  be  thankful. 

7.  When  the  wicked  spring  as  the  grass, 
and  when  all  the  workers  of  iniquity  do 
flourish;  it  is  that  they  shall  be  destroyed 
forever:  8.  But  thou,  Lord,  art  most  \n^\ 
for  evermore.  9.  For,  lo,  thine  enemies,  O 
Lord,  for,  lo,  thine  enemies  shall  }>erish 
all  the  workers  of  iniquity  shall  be  scattered , 
1 0.  But  my  horn  shalt  thou  exalt  like  the 
horn  of  a  unicorn  :  I  shall  be  anointed  with 
fresh  oil.  1 1 .  Mine  eye  also  shall  see  my 
desire  on  mine  enemies ;  and  mine  ears  shall 
hear  my  desire  of  the  wicked  that  rise  up 
against  me.  1 2,  The  righteous  shall  flou- 
rish like  the  palm-tree  ;  he  shall  grow  like  a 
cedar  in  Lebanon.  1 3.  Those  that  be  plant- 
ed in  the  house  of  the  Lord  shall  flourish 
in  the  courts  of  our  God.  14.  They  shall 
still  bring  forth  fruit  in  old  age  ;  they  shall 
be  fat  and  flourishing  ;  1 5.  To  show  that 
the  Lord  is  upright :  he  is  my  rock,  and  there 
is  no  unrighteousness  in  him. 

The  psalmist  had  said,  (y.  4. )  that  from  the  works 
of  God  he  would  take  occasion  to  triumph ;  and  here 
he  does  so. 

I.  He  ti'iumphs  over  God's  enemies,  {v.  7,  9,  11.) 
triumphs  in  the  foresight  of  their  destruction;  not 
as  it  would  be  the  misery  of  his  felLw-creatures, 
but  as  it  would  redound  to  the  honour  of  God's  jus- 
tice and  holiness. 

He  is  confident  of  the  ruin  of  sinners, 

1.  Though  they  are  flrurishing;  (t.  T.  )  When 
the  wicked  spring  as  the  grass  in  spring,  (so  num.e- 
rous,  so  thick-sown,  so  green,  and  growing  so  fast,) 
and  all  the  workers  of  iniquity  do  flourish  in  pomp 
and  power,  and  all  the  instances  of  outward  pros- 
perity, are  easy  and  many,  and  succeed  in  their 
entei-prises,  one  would  think  that  all  this  was  in  or- 
der to  their  being  happy,  that  it  was  a  certain  evi- 
dence of  God's  favour,  and  an  earnest  of  something 
as  good  or  better  in  reserve:  but  it  is  quite  cthei-- 
wise;  it  is,  that  they  shall  be  destroyed  for  ever. 
The  very  prosperity  of  fools  shall  slay  them,  Prov. 
i.  32.  The  sheep  that  are  designed  for  the  slaugh- 
ter are  put  into  the  fattest  pasture. 

2.  Though  they  are  daring,  v.  9.  They  are 
thine  enemies,  and  impudently  avow  themselves  to 
be  so;  they  are  contrary  to  Gcd,  and  they  fight 
against  God;  they  are  in  rebellion  against  his  cro%vn 
and  dignity,  and  therefore  it  is  easy  to  fc  rtsee  that 
they  shall  perish;  for  who  ever  hardened  his  heart 
against  God,  and  prospered?  Note,  All  the  impeni- 
tent workers  of  iniqviity  shall  be  deemed  tmd  taken 
as  God's  enemies,  and  as  such  they  shall  perish  and 
be  scattered.  Christ  reckons  those  his  enemies  that 
will  not  have  him  to  reign  over  them ;  and  they  shall 
be  brought  forth  and  slain  before  him.  The  work- 
ers of  miquity  are  now  associated,  and  closely 
linked  together,  in  a  combination  against  God  and 
religion;  but  they  shall  be  scattered,  and  disabled 
to  help  one  another  against  the  just  judgment  of 
God.  In  the  world  to  come,  they  shall  be  separated 
from  the  congregation  of  the  righteous;  so  the  Chal  • 
dee,  Ps.  i.  5. 

3.  Though  they  had  a  particular  malice  agains' 


478 


PSALMS,  XCII. 


the  psalmist,  and,  upon  that  account,  he  might  be 
tempted  to  fear  them,  yet  he  triumphs  over  them; 
(x'.  11.)  '^  Mine  eye  shall  see  my  desire  on  inine 
enemies  that  rise  ufi  against  me;  I  shall  see  them 
not  only  disabled  to  do  me  any  further  mischief,  but 
reckoned  with  for  the  mischief  they  have  done  me, 
and  brought  either  to  repentance  or  i-uin:"  and  this 
was  his  desire  concerning  them.  In  the  Hebrew  it 
is  no  more  than  thus,  Mine  eye  shall  look  on  mine 
enemies,  and  mine  ear  shall  hear  of  the  wicked.  He 
does  not  say  what  he  shall  see,  or  what  he  shall 
hear,  but  he  shall  see  and  hear  tliat  in  which  God 
will  be  glorified,  and  in  which  he  will  therefoi-e  be 
satisfied.  This  perhaps  has  reference  to  Christ,  to 
his  victory  over  Satan,  death,  and  h,  11,  the  destruc- 
tion of  those  that  persecuted  and  crucified  him,  and 
opposed  his  gospel,  and  to  the  final  ruin  of  the  im- 
penitent at  the  last  day.  They  tiiat  rise  up  against 
Christ  will  fall  before  him,  and  be  made  his  footstool. 
II.   He  triumphs  in  God,  and  his  glory  and  grace. 

1.  In  the  glory  of  God;  {y.  8.)  ''But  thou,  O 
Lord,  art  Most  High  for  evermore.  The  workers 
of  iniquity,  who  fight  against  us,  may  be  high  for  a 
time,  and' think  to  carry  all  before  them  with  a  high 
hand,  but  thou  art  High,  Most  High  for  evermore; 
their  height  will  be  humbled  and  iM-ought  down,  but 
thine  is  everlasting."  Let  us  not,  therefore,  fear 
the  pride  and  power  of  evil  men,  nor  be  discourag- 
ed by  their  impotent  menaces,  for  the  moth  shall 
eat  them  up  as  a  garment,  but  God's  righteousness 
shall  be  for  ever,  Isa.  li.  7,  8. 

2.  In  the  grace  of  God;  his  favour,  and  the  fruits 
of  it. 

(1.)  To  himself;  {v.  10.)  "Thou,  O  Lord,  that 
art  thyself  Most  High,  shalt  exalt  my  horn. "  The 
great  God  is  the  Fountain  of  honour,  and  he,  being 
high  for  evermore,  himself  will  exalt  his  people  for 
;ver,  for  he  is  the  Praise  of  all  his  saints,  cxlviii.  14. 
The  wicked  are  foi-bidden  to  lift  ufi  the  horn,  (Ixxv. 
4,  5. )  but  those  that  serve  God  and  the  interest  of 
his  kingdom  with  their  honour  and  power,  and 
commit  them  to  him  to  keep  them,  to  raise  them, 
to  use  them,  and  to  dispose  of  them,  as  he  pleases, 
may  hope  that  he  will  exalt  their  horn  as  the  horn 
of  an  unicorn,  to  the  greatest  height,  either  in  this 
world  or  the  other;  My  horn  shalt  thou  exalt,  when 
thine  enemies  fierish;  for  then  shall  the  righteous 
shine  forth  as  the  sun,  tvhen  the  ivicked  shall  be 
doomed  to  shame  and  everlasting  contemf^t.  He 
adds,  I  shall  be  anointed  nvith  fresh  oil,  which  be- 
speaks a  fresh  confirmation  in  his  office  to  which 
he  had  been  anointed,  or  abundance  of  plenty,  so 
that  he  should  have  fresh  oil  as  often  as  he  pleased, 
or  renewed  comforts  to  revive  him  when  his  spirits 
drooped;  grace  is  the  anointing  of  the  Spirit;  when 
this  IS  given  to  help  in  the  time  of  need,  and  is  re- 
ceived, as  there  is  occasion,  from  the  fulness  that  is 
in  Christ  Jesus,  we  are  then  anointed  with  fresh  oil. 
Some  read  it,  When  I  grow  old,  thou  shalt  a?ioint 
me  with  fresh  oil.  My  old  age  shalt  thou  exalt  with 
rich  mercy;  so  the  Seventy.  Compare  v.  14.  They 
shall  bring  forth  fruit  in  old  age.  The  comforts  of 
God's  Spirit,  and  the  joys  of  his  salvation,  shall  be  a 
refreshing  oil  to  the  hoary  heads  that  are  found  in 
the  nvay  of  righteousness. 

(2. )  'i'o  all  the  saints.  They  are  here  represent- 
ed as  trees  of  righteousness,  Isa.  Ixi.  3.  rs.  i.  3. 
Observe, 

[1.]  The  good  place  thev  ai'e  fixed  in;  they  are 
filanted  in  the  house  of  the  Lord,  v.  13.  The  trees 
of  righteousness  do  not  grow  of  themselves,  they 
■M'it  filanted,  not  in  common  soil,  l)ut  in  paradise,  /// 
the  house  of  the  Lord.  Trees  are  not  planted  in  a 
house;  but  God's  trees  are  said  to  be  jihinted  in  his 
house;  l)ecause  it  is  from  his  grace,  by  liis  word  and 
Spirit,  that  tlicy  receive  all  the  si))  and  virtue  that 
keep  t'.iem  ali\e,  and  make  them  fniitful.     Thev 


fix  themselves  to  holy  ordinances,  take  root  in  them, 
abide  by  them,  put  thcmsehes  under  the  divine 
protection,  and  bring  forth  all  their  fruits  to  God's 
honour  and  glory. 

[2.]  The  good  plight  they  shall  be  kept  in.  It  is 
here  promised. 

First,  That  they  shall  grow,  v.  12.  Where  God 
gives  true  grace,  he  will  give  more  grace;  God's 
trees  shall  grow  higher,  like  the  cedars,  the  tall 
cedars  in  Lebanon ;  they  shall  grow  nearer  heaven> 
and,  with  a  holy  ambition,  shall  aspire  toward  the 
upper  world:  they  shall  grow  stronger,  like  the 
cedars,  and  fitter  for  use.  He  that  has  clean  hands 
shall  be  stronger  and  stronger. 

Secondly,  That  they  shall  flourish,  both  in  the 
credit  of  their  profession,  and  in  the  comfort  and  joy 
of  their  own  souls.  Thev  shall  be  cheerful  them- 
selves, and  respected  by  all  about  them.  They  shall 
flourish  like  the  fialm-t'ree,  which  has  a  stately  body, 
(Cant.  vii.  7.)  and  large  boughs.  Lev.  xxiii.  40. 
Judg.  iv.  5.  Dates,  the  fruit  of  it,  are  very  plea- 
sant, but  it  is  especially  alluded  to  here,  as  Seine 
evergreen.  The  wicked  flourish  as  the  grass,  {y.  7.) 
whicli  is  soon  withered,  and  the  righteous  as  the 
palm-tree,  which  is  long-lived,  and  which  the  win- 
ter does  not  change.  It  has  been  said  of  the  palm- 
tree.  Sub  pondere  crescit — 77/e  more  it  is  pressed 
down,  the  more  it  grows;  so  the  righteous  flourish 
under  their  burthens;  the  more  they  are  afflicted, 
the  more  they  multiplv.  Being  planted  in  the  house 
of  the  Lord,  there  their  root  is,  they  flourish  in  the 
courts  of  our  God,  there  their  branches  spread. 
Their  life  is  hid  with  Christ  in  God.  But  their  light 
also  shines  before  men.  It  is  desirable  that  those 
who  have  a  place,  should  have  a  name,  in  God's 
house,  and  within  his  walls,  Isa.  Ivi.  5.  Let  good 
Christians  aim  to  excel,  that  they  may  be  eminent 
and  may  flourish,  and  so  may  adorn  the  doctrine  of 
God  our  Saviour,  as  flourishing  trees  adorn  the 
courts  of  a  house.  And  let  those  who  flourish  in 
God's  courts  give  him  the  glory  of  it;  it  is  by  viitue 
of  this  promise.  They  shall  be  fat  and  flourishing. 
Their  nourishing  without  is  from  a  fatness  within, 
from  the  roo^  and  fatness  of  the  good  olive,  Rom. 
xi.  17.  Without  a  living  principle  of  grace  in  the 
heart,  the  profession  will  not  be  long  flourishing; 
but  where  tnat  is,  the  leaf  also  shall  not  wither,  Ps, 
i.  3.  The  trees  of  the  Lord  are  full  of  sap,  civ.  16. 
See  Hos.  xiv.  5,  6. 

Thirdly,  That  they  shall  be  fniitful;  were  there 
nothing  but  leaves  upon  them,  they  would  not  be 
trees  of  any  value;  but  they  shall  still  bring  forth 
fruit,  the  products  of  sanctification,  all  the  in- 
stances of  a  lively  devotion  and  a  useful  conversa- 
tion, good  works,  by  which  God  is  glorified,  and 
others  are  edified.  These  are  the  flints  of  righte- 
ousness, in  which  it  is  the  privilege,  as  well  as  the 
duty,  of  the  righteous  to  abound;  and  it  is  the  mat- 
ter of  a  promise,  as  well  as  the  matter  of  a  com- 
mand. It  is  promised  that  they  shall  bring  forth 
fniit  in  old  age.  Other  trees,  when  they  are  old, 
leave  off  bearing,  but  in  God's  trees  the  strength  of 
grace  does  not  mil  with  the  strength  of  nature.  The 
last  days  of  the  saints  are  sometimes  their  best  days, 
and  their  last  work  their  best  work.  This  indeed 
shows  that  they  are  upright;  perseverance  is  the 
surest  evidence  of  sincerity,  nut  it  is  here  said,  to 
show  that  the  Lord  is  upright,  {v.  15.)  that  he  is 
tnie  to  his  promises,  and  faithful  to  every  word  that 
he  has  spoken,  and  that  he  is  constant  to  the  work 
whicli  he  lias  begun.  As  it  is  by  the  ])romiscs  that 
bflicvers  first  partake  of  a  divine  nature,  so  it  is  by 
tlie  promises  tliat  that  divine  nature  is  preserved  and 
kept  up;  and  therefore  the  ])ower  it  exerts  is  an 
evidence  tliat  the  Lord  is  upright,  and  so  he  will 
sh'iw  himself  t:v7/(  an  upright  man,  xviii.  25.  This 
the  psalmibt  triumphs  in;  " //r  is  my  Rock,  ar.o 


PSALMS,  XCIII. 


479 


there  is  no  unrighteousness  in  him.  I  have  chosen  him 
for  my  Rock  on  which  to  build,  in  the  clefts  of  which 
to  take  shelter,  on  the  top  of  which  t  >  set  my  feet. 
I  ha\e  found  him  a  Rock,  strong  and  steadfast,  and 
his  word  as  firm  as  a  rock.  I  ha\'e  found"  (and  let 
every  one  speak  as  he  finds)  "  that  there  is  no  un- 
righteousness in  him. "  He  is  as  able,  and  will  be 
as  kind,  as  his  word  makes  him  to  be.  All  that 
ever  tnisted  in  God  found  him  faithful  and  all-suffi- 
cient, and  none  were  ever  made  ashamed  of  their 
hope  in  him. 

PSALM  XCIIL 

This  short  psalm  sets  forth  the  honour  of  the  kingdom  of 
God  among  men,  to  his  glory,  the  terror  of  his  enemies, 
and  the  comfort  of  all  his  loving  subjects.  It  relates 
both  to  the  kingdom  of  his  providence,  by  which  he  up- 
holds and  governs  the  world,  and  especially  to  the  king- 
dom of  his  grace,  by  which  he  secures  the  church,  sanc- 
tifies and  preserves  it.  The  administration  of  both  these 
kingdoms  is  put  into  the  hands  oi  the  Messiah,  and  to 
him,  doubtless,  the  prophet  here  bears  witness,  and  to 
his  kingdom,  speaking  of  it  as  present,  because  sure;  and 
because,  as  the  Eternal  Word,  even  before  his  incarna- 
tion, he  was  Lord  of  all.  Concerning  God's  kingdom 
glorious  things  are  here  spoken.  I.  Have  other  kings 
their  royal  roues?  So  has  he,  v,  1.  II.  Have  they  their 
throne?  So  has  he,  v.  2.  III.  Have  they  their  enemies 
whom  they  subdue  and  triumph  over?  So  has  he,  v.  3,  4. 
IV.  Is  it  their  honour  to  be  faithful  and  holy?  So  is  it 
his,  v.  5.  In  singing  this  psalm,  we  forget  ourselves,  if 
we  forget  Christ,  to  whom  the  Father  has  given  all  power 
both  in  heaven  and  in  earth. 

1.  ^I^HE  Lord  reigiieth;  he  is  clothed 
JL  with  majesty;  the  Lord  is  clothed 
with  strength,  whereivith  he  hath  girded  him- 
self: the  world  also  is  established,  that  it  can- 
not be  moved.  2.  Thy  throne  is  establish- 
ed of  old:  thou  «r/ from  everlasting.  3.  The 
floods  have  lifted  up,  O  Lord,  the  floods 
have  lifted  up  their  voice;  the  floods  lift 
up  their  waves.  4.  The  Lord  on  high  is 
mightier  than  the  noise  of  many  waters,  i/ea, 
than  the  mighty  waves  of  the  sea.  5.  Thy 
testimonies  are  very  sure:  holiness  becom- 
eth  thy  house,  O  Lord,  for  ever. 

Next  to  the  being  of  God,  there  is  nothing  that 
we  are  more  concerned  to  believe  and  consider  than 
God's  dominion;  that  Jehovah  is  God,  and  that  this 
God  reigns;  (v.  1.)  not  only  that  he  is  King,  of 
right,  and  is  the  0\\Tier  and  Proprietor  of  all  per- 
sons and  things,  but  that  he  is  King,  in  fact,  and 
does  direct  and  dispose  of  all  the  creatures  and  all 
their  actions,  according  to  the  counsel  of  his  own 
will.  This  is  celebrated  here,  and  in  many  other 
psalms:  The  Lord  reigns.  It  is  the  song  of  the  gos- 
pel-church, of  the  glorified  church;  (Rev.  xix.  6.) 
Hallelujah,  the  Lord  God  omnijiotent  reigns.  Here 
we  are  told  how  he  reigns. 

1.  The  Lord  reigns  gloriously ;  -He  is  clothed  tvith 
majesty.  The  majesty  of  earthly  princes,  compared 
with  God's  terrible  majesty,  is  but  like  the  glim- 
merings of  a  glow-worm  compared  with  the  bright- 
ness of  the  sun  when  he  goes  forth  in  his  strength. 
Are  the  enemies  of  God's  kingdcm  great  and  formi- 
dable? Yet  let  us  not  fear  them,  for  God's  majesty 
will  eclipse  theirs. 

2.  He  reigns  powerfully ;  He  is  not  only  clothed 
with  majesty,  as  a  prince  in  his  court,  but  he  is 
clothed  with  strength,  as  a  general  in  the  camp.  He 
has  wherewithal  to  support  his  greatness,  and  to 
make  it  truly  formidable.  See  him  not  only  clad  in 
robes,  but  clad  in  armour;  both  strength  and  honour 
,ire  his  clothing.  He  can  do  evei-y  thing,  and  with 
him  nothing  is  impossible.     (1.)  \Vith  this  power 


he  has  girded  himself;  it  is  not  derived  from  any 
other,  nor  does  the  executing  of  it  depend  upon  any 
other,  but  he  has  it  of  himself,  and  with  it  does 
whatsoever  lie  pleases.  Let  us  not  fear  the  power 
of  man,  which  is  borrowed  and  bounded,  but  fear 
him  who  has  power  to  kill,  and  cast  into  hell.  (2. ) 
To  this  power  it  is  owing  that  the  world  stands  to 
this  day.  The  world  also  is  established;  it  was  so 
at  first,  by  the  creating  power  of  God,  when  he 
founded  it  upon  the  seas;  it  is  so  still,  by  that  Pro- 
vidence which  upholds  all  things,  and  is  a  continued 
creation;  it  is  so  established,  that  though  he  has 
hanged  the  earth  upon  nothing,  (Job  xxvi.  7.)  yet 
it  canriot  be  moved;  all  things  continue  to  this  day, 
according  to  his  ordinance.  Note,  The  preserving 
of  the  powers  of  nature,  and  the  course  of  nature, 
is  what  the  God  of  nature  must  have  the  glory  of; 
and  we,  wlio  have  the  benefit  thereof  daily,  are  very 
careless  and  ungrateful,  if  we  give  him  not  the  glory 
of  it.  Though  God  clothes  himself  with  majesty, 
yet  he  condescends  to  take  care  of  this  lower  world- 
and  to  settle  its  affairs;  and  if  he  estabhshed  th« 
world,  much  more  will  he  establish  his  church,  tha> 
it  cannot  be  moved. 

3.  He  reigns  eternally;  {v.  2.)  Thy  throne  is  es- 
tablished of  old.  (1.)  God's  right  to  rule  the  woHd 
is  founded  in  his  making  it;  he  that  gave  being  to  it, 
I'.o  doubt,  may  gi\  e  law  to  it,  and  so  his  title  to  the 
government  is  incontestable;  Thy  throne  is  establish- 
ed, it  is  a  title  without  a  flaw  in  it;  and  it  is  ancient, 
it  is  established  of  old,  from  the  beginning  of  time, 
before  any  other  rule,  principality,  or  power,  was 
erected;  as  it  will  contmuc,  when  all  other  rule, 
principality,  and  power,  shall  be  put  down,  1  Cor! 
XV.  24.  (2. )  The  whole  administration  of  his  go 
\ernment  was  settled  in  his  eternal  counsels,  before 
all  worlds;  for  he  doeth  all  according  to  the  purpose: 
which  he  purposed  in  himself.  The  chariots  ot 
Providence  came  down  from  between  the  mountains 
of  brass,  from  those  decrees  which  are  fixed  as  the 
everlasting  mountains;  (Zech.  vi.  1.)  Thou  art 
from  er>erlasting,  and  therefore  thy  throne  is  esta- 
blished of  old;  because  God  himseu  was  from  ever- 
lasting, his  throne  and  all  the  determinations  of  it 
were  so  too;  for  in  an  Eternal  Mind  there  could  not 
but  be  eternal  thoughts. 

4.  He  reigns  triumphantly,  v.  3,  4.  We  have 
here,  (1.)  A  threatening  storm  supposed;  The  floods 
have  I/fed  tip,  O  Lord,  (to  God  himself  the  remon- 
strance is  made,)  the  floods  have  lifted  up  their 
voice,  which  speaks  terror;  nay,  they  have  lifted 
up  their  ivaves,  which  speaks  real  danger.  It  al- 
ludes to  a  tempestuous  sea,  such  as  the  wicked  are 
compared  to,  Isa.  Ivii.  20.  The  heathen  rage,  (Ps. 
ii.  1.)  and  think  to  i-uin  the  church,  to  overwhelm 
it  like  a  deluge,  to  sink  it  like  a  ship  at  sea.  The 
church  is  said  to  be  tossed  with  tempests,  (Isa.  liv. 
11.)  and  the  floods  of  ungodly  mai  make  the  saints 
afraid,  Ps.  xviii.  4.  We  may  apply  it  to  the  tu- 
mults that  are  sometimes  in  our  own  bosoms,  through 
prevailing  passions  and  frights,  which  put  the  sr  ul 
mto  disorder,  and  are  ready  to  overthrow  its  graces 
and  comforts,  but,  if  the  Lord  reigns  there,  even 
the  winds  and  seas  shall  obey  him.  (2. )  An  im- 
moveable anchor  cast  in  this  storm;  {v.  4.)  T/ie 
Lord  himself  is  mightier.  Let  this  keep  our  minds 
fixed.  [1.]  That  God  is  on  high,  above  them, 
which  denotes  his  safety;  they  cannot  reach  him; 
(xxix.  10.)  it  denotes  also  his  sovereignty;  they  are 
ruled  by  him,  they  are  overruled,  and,  wherein 
they  rebel,  overcome,  Exod.  xviii.  11.  [2.]  That 
he  is  mightier,  does  more  wondrous  things  thsn  the 
noise  of  many  waters;  they  cannot  disturb  his  rest 
or  rule;  they  cannot  defeat  his  designs  and  purposes. 
Observe,  The  power  of  the  church's  enemies  is  but 
as  the  noise  of  many  waters;  there  is  more  rf  sound 
than  substance  in  it;  Pharaoh  king  of  Egypt  is  but 


480 


PSALMS,  XCIV. 


a  noise,  Jei.  xlvi.  17.  The  church's  friends  are 
commonly  worse  frightened  than  hurt;  God  is 
mightier  than  this  noise;  he  is  mighty  to  preserve 
his  people's  interests  from  being  ruined  by  these 
many  waters,  and  his  people's  spirits  from  being 
terrified  by  the  noise  ot  them.  He  can,  when  he 
pleases,  command  peace  to  the  chui'ch,  (Ixv.  7.) 
peace  in  the  soul,  Isa.  xxvi.  3.  Note,  '1  he  unli- 
mited sovereignty  and  irresistilile  power  of  the 
gi-eat  Jehovah  are  very  encouraging  to  the  people 
of  God,  in  reference  to  all  the  nf)ises  and  hurries 
they  meet  with  in  this  world,  Ps.  xlvi.  1,  2. 

5.  He  reigns  in  tinith  and  h(.>liness,  v.  5.  (1.)  All 
his  promises  are  inviolably  faithful;  T/iy  teatbnonies 
are  very  sure.  As  God  is  able  to  protect  his  church, 
so  he  is  true  to  the  promises  he  has  made  of  its  safety 
and  victory.  His  word  is  past,  and  all  the  saints 
may  rely  upon  it.  Whatever  was  foretold  concerning 
the  kingdom  of  the  Messiah,  would  certainly  have 
its  accomplishment  in  due  time.  Those  testimonies 
upon  which  the  faith  and  hope  of  tlie  Old  Testa- 
ment saints  was  built,  wei'e  very  sure,  and  would 
not  fail  them.  (2. )  All  his  people  ought  to  be  con- 
scientiously pure;  Holiness  becomes  thy  house,  0 
Lord,  for  ever.  God's  church  is  his  house;  it  is  a 
hoW  house,  cleansed  from  sin,  consecrated  by  God, 
and  employed  in  his  service.  The  holiness  of  it  is 
its  beauty ;  nothing  better  becomes  the  saints  than 
conformity  to  Gocl's  image,  and  an  entire  devoted- 
ness  to  his  honour;  and  it  is  its  strength  and  safety. 
It  is  the  iioliness  of  God's  house  tiiat  secures  it 
against  the  many  waters,  and  their  noise;  where 
thci'e  is  purity,  there  shall  l)e  peace.  Fashions 
change,  and  what  is  becoming  at  one  time,  is  not  at 
another;  1)ut  holiness  always  becomes  God's  house 
and  family,  and  those  who  belong  to  it;  it  is  perpe- 
tually decent;  and  nothing  so  ill  becomes  the  wor- 
shippers of  the  holy  God  as  unholiness. 

PSALM  XCIV. 

This  psalm  was  penned  when  the  church  of  God  was  under 
hatches,  oppressed  and  persecuted;  and  it  is  an  appeal  to 
God,  as  the  .ludgc  of  heaven  and  earth,  and  an  address 
to  him,  to  appear  for  his  people  against  liis  and  their 
enemies.  Two  things  this  psalm  speaks,  I.  Conviction 
and  terror  to  the  persecutors,  {v.  1..1I.)  showing  them 
their  danger  and  folly,  and  arguing  with  them.  II.  Com- 
fort and  peace  to  the  persecuted,  (v.  12.  .23.)  assuring 
them,  hoth  from  God's  promise,  and  from  the  psalmist's 
own  experience,  that  their  troubles  would  end  well,  and 
God  would,  in  due  time,  appear  to  their  joy,  and  the 
confusion  of  those  who  set  themselves  against  them. 
In  singing  this  psalm,  we  must  look  abroad  upon  the 
pride  of  oppressors  with  a  holy  indignation,  and  the  tears 
of  the  oppressed  with  a  holy  compassion;  but,  at  the 
same  time,  look  upward  to  the  righteous  Judge,  with 
an  entire  satisfaction,  and  look  forward,  to  the  end  of 
all  these  things,  with  a  pleasing  hope. 

1.  /^  LORD  God,  to  whom  vengeance 
\J  belongeth;  O  God,  to  whom  ven- 
geance belongeth,  show  thyself.  2.  Lift  np 
thyself,  thou  judge  of  the  earth:  render  a 
reward  to  the  proud.  3.  Lord,  how  long 
shall  the  wicked,  how  long  shall  the  wicked 
triumph?  4.  FIoio  long  shall  they  utter  and 
speak  hard  things?  and  all  the  workers  of 
ini(|uity  boast  themselves?  5.  They  break 
in  j)ieces  thy  people,  O  Lord,  and  afflict 
tliy  heritage:  G.  They  slay  the  widow  and 
the  stranger,  and  murder  the  fatherless.  7. 
Yet  they  say,  The  Lord  shall  not  see,  nei- 
ther shall  the  God  of  Jacob  regard  it.  8. 
Understand,  ye  brutish  among  (lie  people ; 
and,  1/e  fools,  when  will  ye  be  wise?   9.  He 


that  planted  the  ear,  shall  he  not  hear?  he 
that  formed  the  eye;  shall  he  not  see?  10. 
He  that  chastisetli  the  heathen,  shall  not  he 
correct?  he  tliat  teacheth  man  knowledge, 
shall  not  he  knoiD?  1 1.  The  Lord  knoweth 
the  thoughts  of  man,  that  they  are  vanity. 

In  these  verses  we  have, 

I.  A  solemn  nppeal  to  God  against  the  cruel  op- 
pressors of  his  people,  v.  1,2.  This  speaks  terror 
enough  to  them,  iliat  they  have  the  prayers  of  God's 
people  against  them,  who  cry  day  and  night  to  him 
to  avenge  them  of  their  adversaries;  and  shall  not 
he  avenge  them  speedil}'?  Luke  xviii.  3,  7.  Ob- 
serve here, 

1.  The  titles  they  give  to  God,  for  the  encourag- 
ing of  their  faith  in  this  appeal;  O  God,  to  ivhom 
vengeance  belongeth;  and  thoii  Judge  of  the  earth. 
We  may  with  boldness  appeal  to  him;  for,  (1.)  He 
is  Judge,  supreme  Judge,  Judge  alone,  from  whom 
every  man's  jtulgmcnt  proceeds.  He  that  gi\cs law, 
gives  sentence  upon  every  man,  according  to  his 
works,  by  the  rule  of  that  law.  He  has  jji'cpared 
his  throne  for  judgment.  He  has  indeed  appointed 
magistrates  to  be  avengers  under  him;  (Rom.  xiii. 
4. )  but  he  is  the  Avenger  in  chief,  to  whom  even 
magistrates  themselves  arc  accountable;  his  throne 
is  the  last  refuge  (the  dernier  resort,  as  the  law- 
speaks)  of  oppi-esscd  innocency.  He  is  universal 
Judge,  not  of  this  city  or  country  only,  but  Judge  of 
the  earth,  of  the  whole  earth:  none  are  exempt  from 
his  jurisdiction;  nor  can  it  be  alleged  against  an  ap- 
peal to  him  in  any  court,  that  it  is  coram  non  judice 
— before  a  person  ?20t  Judicially  cjiialijied.  (2.)  He 
is  just;  as  he  has  authority  to  avenge  wrong,  so  it  is 
his  nature,  and  property,  and  honour.  This  also  is 
implied  in  the  title  here  given  to  him,  and  repeated 
with  such  an  emphasis,  0  God,  to  ivho?n  vengeance 
belongs,  who  wilt  not  suffer  might  always  to  prevail 
against  right.  This  is  a  good  reason  why  we  must 
not  avenge  ourselves,  because  God  has  said,  Ven- 
geance is  mine;  and  it  is  daring  presumption  to 
usui-p  his  prerogative,  ;md  step  into  his  throne, 
Rom.  xii.  19.  Let  this  alarm  those  who  do  wrong, 
whether  with  a  close  hand,  so  as  not  to  be  discover- 
ed, or  with  a  high  hand,  so  as  not  to  be  controlled, 
There  is  a  God,  to  whom  vengeance  belongs,  who 
will  certainly  call  them  to  an  account;  and  let  it  en- 
courage those  who  suffer  wrong  to  bear  it  with  si- 
lence, committing  themselves  to  him  who  judges 
righteously. 

2.  What  it  is  they  ask'iof  God;  (1.)  That  he 
would  glorify  himself,  and  get  honour  to  his  own 
name.  Wicked  persecutors  tliought  God  was  with- 
drawn, and  had  forsaken  the  earth;  "Lord,"  say 
they,  "show  thyself;  make  them  known  that  thou 
art,  and  that  thou  art  read)'  to  shoii'  thyself,  strong 
on  the  behalf  of  those  luhose  hearts  are  u/iright  with 
thee. "  The  enemies  thought  Ciod  was  conquered, 
because  his  people  were;  "Lord,"  say  they,  "Ift 
u/i  thyself,  be  thou  exalted  in  thy  oron  strength.  Lift 
up  thyself,  to  be  seen,  tq  I)e  feared;  and  sufTer  net 
thy  name  to  be  trampled  upon  and  nui  down."  (2.) 
That  he  would  mortify  the  opi^ressors;  Nrnder  a 
reward  to  the  firoud;  that  is,  "Reckon  with  \<Tn 
for  all  their  insolence,  and  the  injuries  they  have 
done  to  thy  people. "  These  prayers  are  pi-ophe- 
cies,  which  speak  terroi-  to  all  the  sons  c  f  violence. 
The  righteous  God  will  deal  with  them  according 
to  their  merits. 

II.  An  humble  complaint  to  God  of  the  pride  and 
cruelty  of  the  ojjprcssors,  and  an  expostulation  with 
him  concerning  it,  v.  '?>"(S.     Where  observe, 

1.  The  character  of  the  enemies  they  complain 
against;  they  are  wicked,  they  are  workers  of  ini- 
quity,  they  are  bad,   veiy  bad,  themselves,  and 


PSALMS,  XCIV. 


48] 


therefore  they  hate  and  persecute  those  whose  good- 
ness shames  and  condemns  them.  Those  are  wicked 
indeed,  and  ivorkcrs  of  the  ivorst  iniquity,  lost  to 
all  honour  and  virtue,  who  are  cniel  to  the  innocent, 
and  hate  the  righteous. 

2.  Their  haughty  barbarous  carriage  which  they 
complain  of.  (1.)  They  are  insolent,  and  take  a 
pleasure  in  magnifying  themselves.  They  talk 
high,  and  talk  big,  they  triumph,  they  speak  loud 
things,  they  l)oast  themselves,  as  if  their  tongues 
were  their  own,  and  their  hands  too,  and  they  were 
accountable  to  none  for  what  tlicy  say  or  do,  and  as 
if  the  day  wei-e  their  own,  and  they  doubted  not 
but  to  carry  the  cause  against  God  and  religion. 
They  that  speak  highly  of  themselves;  that  triumph 
and  boast,  are  apt  to' speak  hardly  of  others;  but 
there  will  come  a  day  of  reckoning  for  all  their 
hard  speeches  which  ungodly  sinners  have  spoken 
against  God,  his  truths,  and  ways,  and  people,  Jude 
15.  (2.)  They  are  impious,  and  take  a  pleasure  in 
running  down  God's  people  because  they  are  his; 
(t'.  5.)  "  T/iey  break  in  pieces  thy  fieofile,  0  Lord; 
break  their  assemblies,  their  estates,  their  families, 
their  persons,  in  pieces,  and  do  all  they  can  to  afflict 
thine  heritage,  to  grieve  them,  to  crush  them,  to 
run  them  down,  to  root  them  out."  God's  people 
are  his  heritage;  there  are  those  that,  for  his  sake, 
hate  them,  and  seek  their  ruin.  This  is  a  very 
good  plea  with  God,  in  our  intercessions  for  the 
church;  "  Lord,  it  is  thine,  thou  hast  a  property  in 
it,  it  is  thine  heritage,  tliou  hast  a  pleasure  in  it, 
and  out  of  it  the  rent  of  thy  glory  in  this  world 
issues.  And  wilt  thou  suffer  these  wicked  men  to 
trample  upon  it  thus?"  (3.)  They  are  inhuman,  and 
take  a  ]:)leasure  in  wronging  those  that  are  least 
able  to  help  themselves;  (t».  6.)  they  not  only  op- 
press and  impoverish,  but  t/iey  slay,  the  nvidoiv  and 
the  stranger;  not  only  neglect  the  fatherless,  and 
make  a  prey  of  them,  but  murder  them,  because 
tliey  are  weak  and  exposed,  and  sometimes  lie  at 
their  mercy.  Those  whom  they  should  protect 
from  injury,  they  are  most  injurious  to;  perhaps, 
because  God  has  taken  them  into  his  particular 
care.  Who  would  think  it  possil)le  that  any  of  the 
children  of  men  sliould  be  thus  barbarous? 

3.  A  modest  pleading  with  God  concerning  the 
continuance  of  the  persecution;  "Lord,  how  long 
shall  they  do  thus?"  And  again,  Hoiv  long?  When 
shall  this  wickedness  of  the  wicked  come  to  an  end? 

III.  A  charge  of  atheism  exhibited  against  the 
persecutors,  and  an  expostulation  with  tliem  upon 
that  charge. 

1.  Their  atheistical  thoughts  are  here  discovered; 
{v.  7. )  yet  they  say,  The  Lord  shall  not  see.  Though 
the  cry  of  their  wickedness  is  very  great  and  loud, 
though  they  rebel  against  the  light  of  nature,  and 
the  dictates  of  their  own  consciences,  yet  they  have 
the  confidence  to  say,  "  The  Lord  shall  not  see;  he 
will  not  only  wink  at  small  faults,  but  shut  his  eyes 
at  great  ones  too;"  or  they  think  they  have  mana- 
ged it  so  artfully,  under  colour  of  justice  and  reli- 
^on,  perhaps,  that  it  will  not  be  adjudged  murder. 
The  God  of  Jacob,  though  his  people  pretend  to  have 
such  an  interest  in  him,  does  not  regard  it,  either 
as  against  justice,  or  as  against  his  own  people;  he 
will  never  call  them  to  an  account  for  it :  thus  deny- 
ing God's  government  of  the  world;  bantering  his 
covenant  with  his  people,  and  setting  the  judgment 
to  come  at  defiance. 

2.  They  are  here  ci^nvicted  of  folly  and  absurdity ; 
he  that  says,  either  that  Jehovah  the  living  God 
shall  not  see,  or  that  the  God  of  Jacob,  shall  not  re- 
gard, the  injunes  done  to  his  people,  JVabal  is  his 
name,  and  folly  is  with  him;  and  yet  here  he  is 
fairly  reasoned  with,  for  his  conviction  and  conver- 
sion, to  prevent  his  confusion;  {-u.  8.)  "  Understand, 
ye  brutish  among  the  people,  and  let  reason  guide 

Vol.  III.— 3  P 


you."    Note,  The  atheistical,  thou§;h  they  set  up 

for  wits,  and  philosophers,  and  politicians,  yet  are 
really  the  brutish  among  the  people;  if  they  would 
but  understand,  tl.ey  would  believe.  God,  by  the 
prophet,  speaks,  as  if  he  though^  the  time  long  till 
men  would  be  meUj  and  show  themselves  so  by  un- 
derstanding and  considering;  "  Ye  fools,  when  will 
ye  be  ipise,  so  wise  as  to  know  that  God  sees  and  re- 
gards all  you  say  and  do,  and  to  speak  and  act  ac- 
cordingly, as  those  that  must  give  account?"  Note, 
None  are  so  bad,  but  means  are  to  be  used  for  the 
reclaiming  and  i-eforming  of  them;  none  so  brutish, 
so  foolish,  but  it  should  be  tried  whether  they  may 
not  yet  be  made  wise;  while  there  is  life,  there  is 
hope. 

To  evidence  thi  folly  of  those  that  question  God's 
omniscience  and  justice,  the  psalmist  argues, 

(1.)  From  the  works  of  creation,  (v.  9.)  the  for- 
mation of  human  bodies,  which,  as  it  proves  that 
there  is  a  God,  proves  also  that  God  has,  infinitely 
and  transcendently  in  himself,  all  those  perfections 
that  are  in  any  creature.  He  that  planted  the  ear, 
(and  it  is  planted  in  the  head,  as  a  tree  in  the 
ground,)  shall  he  not  hear?  No  doubt,  he  shall, 
more  and  better  than  we  can.  He  that  formed  the 
eye,  (and  how  curiously  it  is  formed  above  any  pan 
of  the  body  anatomists  know,  and  let  us  know  by 
their  dissections,)  shall  he  not  see?  Could  he  give, 
would  he  give,  that  perfection  to  a  creature  which 
he  has  not  in  himself?  Note,  [3.]  The  powers  of 
nature,  are  all  derived  from  the  God  of  nature. 
See  Exod.  iv.  11.  [2.]  By  the  knowledge  of  our- 
selves we  may  be  led  a  great  way  toward  the  knew-  , 
ledge  of  God;  if,  by  the  knowledge  of  our  own 
bodies,  and  the  organs  of  sense,  so  as  to  conclude, 
that,  if  we  can  see  and  hear,  much  more  can  CJcd; 
then  certainly  by  the  knowledge  of  our  own  souls 
and  their  noble  faculties.  The  gods  of  the  heathen 
had  eyes  and  saw  not,  ears  and  heard  not;  our  God 
has  no  eyes  or  ears,  as  we  have,  and  yet  we  must 
conclude  he  both  sees  and  hears,  because  we  have 
our  sight  and  hearing  from  him,  and  are  accounta- 
ble to  him  for  our  use  of  them. 

(2.)  He  argues  from  the  works  of  providence, 
X'.  10.  He  that  chastises  the  heathen  for  their  poly- 
theism and  idolatry,  shall  not  he  much  more  coiTcct 
his  own  people  for  their  atheism  and  profaneness? 
He  that  chastises  the  children  of  men  for  oppressing 
and  wronging  one  another,  shall  not  he  correct 
those  that  profess  to  be  his  own  children,  and  call 
themselves  so,  and  yet  persecute  those  that  f.re 
really  so?  Shall  not  we  be  under  his  correcticn, 
under  whose  government  the  world  is?  Does  he 
regard,  as  King  of  nations,  and  shall  he  not  much 
more  regard,  as  the  God  of  Jacob?  Dr.  Hammond 
gives  another  very  probable  sense  of  this;  He  that 
instructs  the  nations,  that  is,  gives  them  his  law, 
shall  not  he  correct,  shall  not  he  judge  them  accor- 
ding to  that  law,  and  call  them  to  an  account  for 
their  violations  of  it?  In  vain  was  the  law  given,  if 
there  will  not  be  a  judgment  upon  it.  And  it  is  true 
that  the  same  word  signifies  to  chastise  and  to 
instruct,  because  chastisement  is  intended  for  in- 
struction, and  instruction  should  go  along  with  chas- 
tisement. •    ^ 

(3.)  He  argues  from  the  works  of  grace;  He  that 
teaches  man  knowledge,  shall  he  not  know?  He  not 
only,  as  the  God  of  nature,  has  given  the  light  ot 
reason,  but,  as  the  God  of  grace,  has  given  the 
light  of  revelation,  has  showed  man  what  is  tine 
wisdom  and  understanding;  and  he  that  does  this, 
shall  he  not  know?  Job  xxviii.  23,  28.  The  flowing 
of  the  streams  is  a  certain  sign  of  the  fulness  of  the 
fountain.  If  all  knowledge  is  from  God,  no  drubt, 
all  knowledge  is  in  God.  From  this  general  doc- 
trine of  God's  omniscience,  he  net  only  confutes  the 
atheists,  who  said,  "  The  Lord  shall  not  sce^  (x'.  7.) 


482 


PSALMS,  XCIV. 


lie  will  not  take  cognizance  cf  waat  wc  do;"  but 
awakens  us  all  to  consider,  that  God  will  take  cog- 
nizance even  of  what  we  think;  {v.  11.)  T/ic  J^ord 
knows  the  thoughts  of  man,  that  they  are  vanity. 
[  1 .  ]  He  knows  those  thoughts  in  particular,  con- 
cerning God's  conniving  at  the  wickedness  of  the 
v/icked,  and  knows  them  to  be  vain;  and  laughs  at 
the  foUy  of  those,  who  by  such  fond  conceits  buoy 
themselves  up  in  sin.  [2.]  He  knows  all  the 
thoughts  of  the  children  of  men,  and  knows  them 
to  be,  for  the  most  part,  vain;  that  the  imaginations 
cf  "the  thoughts  of  men's  hearts  are  evil,  only  evil, 
and  that  continually.  Even  in  good  thoughts  there 
is  a  fickleness  and  mconstancy,  which  may  well  be 
called  vanity.  It  concerns  us  to  keep  a  strict  guard 
upon  our  thoughts,  because  God  takes  particular 
notice  of  them.  Thoughts  are  words  to  God,  and 
\  ain  thoughts  are  provocations. 

12.  Blessed  is  the  man  whom  thou  chas- 
tenest,  O  Lord,  and  teachest  him  out  of 
tliylaw;  13.  That  thou  mayest  give  him 
rest  from  the  days  of  adversity,  until  the 
pit  be  digged  for  the  wicked.  1 4.  For  the 
Lord  will  not  cast  off  his  people,  neither 
will  he  forsake  his  inheritance:  15.  But 
judgment  shall  return  unto  righteousness; 
and  all  the  upright  in  heart  shall  follow  it. 
IG.  Who  will  rise  up  for  me  against  the 
evil-doers?  or  who  will  stand  up  for  me 
against  the  workers  of  iniquity  ?  1 7.  Unless 
the  Lord  had  been  my  help,  my  soul  had 
almost  dwelt  in  silence.  18.  When  I  said, 
My  foot  slippeth ;  thy  mercy,  O  Lord,  held 
me  up.  1 9.  In  the  multitude  of  my  thoughts 
within  me  thy  comforts  delight  my  soul. 
20.  Shall  the  throne  of  iniquity  have  fel- 
lowshij)  with  thee,  which  frameth  mischief 
by  a  law.?  21.  They  gather  themselves 
together  against  the  soul  of  the  righteous, 
and  condemn  the  innocent  blood.  22.  But 
the  Lord  is  my  defence ;  and  my  God  is 
the  rock  of  my  refuge.  23.  And  he  shall 
biing  upon  them  their  own  iniquity,  and 
shall  cut  them  off  in  their  own  wickedness; 
ijea.,  the  Lord  our  God  shall  cut  them  off. 

The  psalmist,  having  dcmunced  tril)ulation  to 
them  that  trouble  (iod's  peopk-,  liere  assures  tliem 
That  arc  troubled  of  rest.  S->e  2  Tlicss.  i.  6,  7.  He 
speaks  comfort  to  suffering  saints,  from  God's  pro- 
mises and  his  own  experience. 

I.  From  Ciod's  promises,  which  are  such  as  not 
onl)'  save  tl\em  from  being  miserable,  but  secure  a 
liil)])iness  to  them;  (x'.  12.)  Blessed  is  the  man 
whom  thou  chastenest.  Here  he  looks  above  the 
instruments  of  trouble,  and  eyes  the  hand  of  God, 
which  gives  it  another  name,  and  puts  quite  another 
colour  upon  it.  The  aiemies  break  in  pieces  Ciod's 
peoj)le,  \y.  5.)  they  aim  at  no  less;  but  the  truth  of 
the  matter  is,  that  God  by  them  chastens  his  peo- 
ple, as  the  father  the  son  in  whom  he  delights, 
and  the  persecutoi-s  are  only  the  rod  he  makes  use 
of.  Howbeit  they  mean  not  so,  neither  doth  their 
heart  thitik  80,  Isk.  x.  5- -7.  Now  it  is  here  pro- 
mised, 

1.  That  God's  people  shall  get  good  by  their  suf- 
ferings; when  he  chastens  them,  he  will  teacli 
them,  and  blessed  is  the  man  who  is  thus  taken  un- 
*4er  a  divine  discipline;  for  none  teaches  like  God. 


Note,  (1.)  Tiie  afflictions  of  the  saints  are  fatherly 

I  chastenings,  designed  for  our  instruction,  reforraa- 
tii  n,  and  improvement.  (2.)  When  the  teachings 
of  the  word  and  Spirit  go  jdong  with  the  rebukes  of 
Pro\idence,  they  then  both  bespeak  men  blessed, 

:  and  help  to  m<;k"e  them  so;  for  then  they  are  marks 
cf  ad(4ni(<n,  and  means  of  sanctification.  \\'htn  we 
arc  chastened,  we  must  pray  to  be  taught,  and  looK 

;  into  the  law  as  the  best  expositor  of  ?ro\  idence. 
It  is  nc.t  the  chastening  itself  thu.  „oes  good,  but 
the  teaching  that  goes  along  with  it,  and  is  the  ex- 

j  position  cf  it. 

2.  That  they  should  see  through  their  sufferings; 
{v.  13.)  That  thou  mayest  give  him  rest  from  the 
days  of  adversity.  Note,  (1.)  There  is  a  rest  re- 
maining for  tlie  people  of  God  after  the  days  of  their 
adversity,  which,  though  they  may  be  many  and 
long,  shall  be  numbered  and  finished  in  due  time, 
and  shall  not  last  always.  He  that  sends  the  trou- 
I)le  will  send  the  rest,  that  he  may  comfort  them 
according  to  the  time  that  he  has  afflicted  them. 
(2.)  God  therefore  teaches  his  people  by  their  trou- 
bles, that  he  may  prepare  them  for  deliverance, 
and  so  give  them  rest  from  their  troubles;  that, 
being  reformed,  they  might  be  relieved,  and  the 
affliction,  having  done  its  work,  may  be  removed. 

3.  That  they  shall  see  the  iiiin  of  these  that  are 
the  instruments  of  their  sufferings;  which  is  the 
matter  of  a  promise,  not  as  gratifying  any  passion 
of  theirs,  but  as  redounding  to  the  glory  of  God; 
Until  the  pit  is  digged,  or  rather,  while  the  pit  is  in 
digging,  for  the  wicked,  God  is  ordering  peace  for 
them  at  the  same  time  that  he  is  ordaining  his  ar- 
rows against  the  persecutors. 

4.  That  though  they  may  be  cast  down,  yet  cer- 
tainly they  shall  not  be  cast  off,  v.  14.  Let  God's 
suffering  people  assure  themselves  of  this,  that, 
whatever  their  friends  do,  God  will  not  cast  them 
off,  nor  throw  them  out  of  his  covenant  or  out  of 
his  care;  he  will  not  forsake  them,  because  they 
are  his  inheritance,  which  he  will  not  quit  his  title 
to,  nor  suffer  himself  to  be  disseised  of.  St  Paul 
comforted  himself  with  this,  Rom.  xi.  1. 

5.  That,  bad  as  things  are,  they  shall  mend,  and 
though  they  are  now  out  of  course,  yet  they  shall 
return  to  their  due  and  ancient  channel;  {y.  15.) 
Judgment  shall  return  unto  righteousness;  the  seem- 
ing disorders  of  Pro\idence  (for  real  ones  there  ne- 
ver were)  shall  be  rectified.  God's  judgment,  his 
government,  looks  sometimes  as  if  it  were  at  a  dis- 
tance from  righteousness,  wliile  the  wicked  prosper, 
and  the  best  men  meet  with  the  worst  usage;  but  it 
shall  return  to  righteousness  again,  either  in  this 
world,  or,  at  the  furthest,  in  the  Judgment  of  the 
great  day,  which  will  set  all  to  rights.  Then  all 
the  ufiright  in  heart  shall  be  after  it;  they  shall  fol- 
low it  with  their  praises,  and  with  entire  satisfaction; 
they  shall  return  to  a  prosperous  and  flourishing 
condition,  and  shine  forth  out  of  obscurity;  they 
shall  accommodiite  themselves  to  the  dispensations 
of  Divine  Providence,  and  with  suitable  affections 
attend  all  its  motions.  They  shall  lualk  after  the 
Lord,  Hos.  xi.  10.  Dr.  Hammond  thinks  this  was 
most  eminently  fulfilled  in  the  desti-uction  of  Jeru- 
salem first,  and  afterward  of  heathen  Rome,  the 
crucifiers  of  Christ,  and  persecutors  of  Christians, 
and  the  rest  which  the  churches  had  thereby; 
Then  judgment  returned  even  to  righteousness,  to 
mercy  and  goodness,  and  favour  to  God's  people, 
who,  then,  were  as  much  countenanced  as,  oefore, 
they  had  been  trampled  on. 

li.  From  liis  own  experiences  and  observations. 

1.  He  and  his  friends  had  been  oppressed  by 
cruel  and  imperious  men  that  had  power  in  their 
hands,  and  abused  it  by  abusing  all  good  people 
with  it.  They  were  themselves  evil-doers,  and 
workers  of  iniquity;  (v.  16.)  they  abandoned  them- 


l^ALJVIS,  XCIV. 


483 


selves  to  all  manner  of  impiety  and  immorality,  and 
then  their  throne  was  a  throne  of  inicjuity,  v.  20. 
Their  dignity  served  to  put  a  reputation  upon  sin, 
and  their  authoi'ity  was  employed  to  support  it,  and 
to  bring  about  tlieir  wicked  designs.  It  is  pity 
that  ever  a  throne,  which  should  be  a  terror  to  evil- 
doers, and  a  protection  and  praise  to  them  that 
do  well,  shoidd  be  the  seat  and  shelter  of  iniquity. 
That  is  a  throne  of  iniquity  which,  by  the  policy  of 
its  council,  frames  mischief,  and  by  its  sovereignty 
enacts  it,  and  turns  it  into  a  law.  Iniquity  is  daring 
enough,  even  when  human  laws  are  against  it, 
which  often  prove  too  weak  to  give  an  effectual 
check  to  it;  but  how  insolent,  how  mischievous,  is 
it  when  it  is  backed  by  a  law !  Iniquity  is  not  the 
better,  but  much  the  worse,  for  being  enacted  by 
law;  nor  will  it  excuse  those  that  practise  it,  to  say, 
that  they  did  but  do  as  they  wore  bidden.  These 
workers  of  iniquity,  having  framed  mischief  by  a 
law,  take  care  to  see  the  [aw  executed;  for  they  ga- 
ther themselves  together  against  the  soul  of  the 
righteous,  who  dare  not  keefi  the  statutes  of  Omri, 
nor  the  laiv  of  the  house  of  Ahab;  and  they  con- 
demned the  innocent  blood  for  violating  their  de- 
crees. See  an  instance  in  Daniel's  enemies;  they 
framed  mischief  by  a  law,  when  they  obtained  an 
impious  edict  against  prayer,  (Dan.  vi.  7. )  v/hich 
when  Daniel  would  not  obey,  they  assembled  to- 
gether against  him,  {y.  11.)  and  condemned  his  in- 
nocent blood  to  the  lions.  The  best  benefactors  of 
mankind  have  often  been  thus  treated,  under  colour 
of  law  and  justice,  as  the  worst  of  malefactors. 

2.  The  oppression  they  were  under  bore  very 
hard  upon  them,  a.nd  oppressed  their  spirits  too. 
Let  not  suffering  sdnts  despair,  though,  when  they 
lire  persecuted,  they  find  themselves  perplexed  and 
cast  down;  it  was  so  with  the  psalmist  here;  His 
soul  had  almost  dwelt  in  silence;  (t».  17.)  he  was  at 
his  wit's  end,  and  knew  not  what  to  say  or  do;  he 
was,  in  his  own  apprehension,  at  his  life's  end, 
ready  to  drop  into  the  gra\'e,  that  land  of  silence. 
St.  Paul,  in  a  like  case,  received  a  sentence  of  death 
within  himself  2  Cor.  i.  8,  9.  He  said,  ^'Mii  foot 
aUhfieth;  (x\  18.)  I  am  going  irretrievablv,  there 
is  no  remedv,  I  must  fall,  I  shall  one  day  fierish  by 
the  hand  of  Saul;  my  hope  fails  me,  I  do  not  find 
such  firm  tooting  for  my  f;iith  as  I  have  sometimes 
found."  See  Ps.  lxxiii.2.  He  had  a  multitude  of 
perplexed  entangled  thoughts  within  him  concern- 
ing the  case  he  was  in,  and  the  construction  to  be 
made  of  it;  and  concerning  the  course  he  should 
take,  and  what  was  likely  to  be  the  issue  of  it. 

3.  In  this  distress,  they  sought  for  help  and  suc- 
cour, and  some  relief.  (1.)  They  looked  about  for 
it,  and  were  disappointed;  {v.  16.)  "  Jl'ho  will  rise 
uf2  for  me  against  the  evil-doers  ?  Have  I  any  friend 
w\v\  in  love  to  me,  will  appear  for  me?  Has  justice 
any  friend  who,  in  a  pious  indignation  at  unrigh- 
teousness, will  plead  my  injured  cause?"  He  looked, 
but  there  was  none  to  save,  there  was  none  to  up- 
hold. Note,  When  on  the  side  of  the  oppressors 
there  is  power,  it  is  no  marvel  if  the  oppressed  have 
no  comforter,  none  that  dare  own  them,  or  speak  a 
good  word  for  them,  Eccl.  iv.  1.  When  St.  Paul 
was  brought  before  Nero's  throne  of  iniquity,  no 
man  stood  by  him,  2  Tim.  iv.  16.  (2.)  Tliey  looked 
U](  for  it,  V.  20.  They  humbly  expostulate  with 
God;  "Liord, shall  the  throne  of  iniquity  have  fellow- 
shi/i  with  thee?  Wilt  thou  countenance  and  support 
these  tyrants  in  their  wickedness?  We  know  thou 
wilt  not. "  A  throne  has  fellowship  with  God,  when 
it  is  a  throne  of  justice,  and  answers  the  end  of  the 
irecting  of  it;  for  bv  him  kings  reign,  and  wlien 
they  reign  for  him,  their  judgments  are  his,  and  he 
owns  them  as  his  ministers,  and  whoever  resists 
them,  or  rises  up  against  them,  shall  receive  to 
themselves    damnation;    but  when   it   becomes    a 


throne  of  iniquity,  it  has  no  longer  fellowship  with 
God.  far  be  it  from  the  just  and  holy  God,  that 
he  should  be  the  Patron  of  unnghteousness,  even  in 
princes  and  those  that  sit  in  thrones;  yea,  though 
they  be  the  thrones  of  the  house  of  David. 

_  4.  They  found  succour  and  relief  in  Gpd,  and  in 
him  only;  when  other  friends  failed,  in  him  they 
had  a  faithful  and  powerful  Friend;  and  it  is  recom- 
mended to  all  God's  suffering  saints  to  trast  in  him. 

(1.)  God  helps  at  a  dead  lift;  {v.  17.)  "Whenl 
had  almost  dnvelt  in  sile?2ce,  then  the  Lord  was  my 
Helji,  kept  me  alive,  kept  me  in  heart;  and  unless 
I  had  made  him  my  Helji,  by  putting  my  trust  in 
him,  and  expecting  relief  from  him,  \  could  never 
have  kept  possession  of  my  own  soul;»but  living  by 
faith  in  him  has  kept  my  head  above  water,  has 
given  me  breath,  and  something  to  say." 

(2. )  God's  goodness  is  the  great  support  of  sink- 
ing spirits;  [y.  18.)  "  When  I  said.  My  foot  slips 
into  sin,  into  rain,  into  despair,  then  thy  mercy,  O 
Lord,  held  me  up,  kept  me  from  falling,  and  de- 
feated the  design  cf  those  who  consulted  to  cast  mc 
down  from  mine  excellency,"  Ixii.  4.  We  are  be- 
holden not  only  to  God's  power,  but  to  his  pity,  fcr 
spiritual  supports;  I'hy  jnercy,  the  gifts  of  thy 
mercy,  and  my  hope  in  thy  mercy,  held  me  up. 
God's  right  hand  sustains  his  people,  when  they 
look  on  their  riglit  hand  and  on  their  left,  and  there 
is  none  to  uphold;  and  we  are  then  prepared  for  his 
gracious  supports,  when  we  are  sensible  of  our  own 
weakness  and  inability  to  stand  by  our  own  strength, 
and  come  to  God,  to  acknowledge  it,  and  to  tell  him 
how  our  foot  slips. 

(3.)  Divine  consolations  are  the  effectual  relief 
of  troul)led  spirits;  {y.  19.)  '' In  the  multitude  of 
my  thoughts  within  me,  which  are  noisy  like  a  mul- 
titude, crowding  and  justhng  one  another  like  a  mul- 
titude, and  very  unruly  and  ungovernable;  in  the 
multitude  cf  my  sorrowful,  solicitous,  timorous, 
thoughts,  thy  comforts  delight  my  soul;  and  they 
are  never  more  delightful  than  when  they  come  in 
so  seasonably  to  silence  my  unquiet  thoughts,  and 
keep  my  miiid  easy. "  The  world's  comforts  give 
but  little  delight  to  the  soul,  when  it  is  hurried  with 
melancholy  thoughts,  they  are  songs  to  a  heavy 
heart;  but  God's  comforts  will  reach  the  soul,  and 
not  the  fancy  only,  and  will  bring  with  them  that 
peace  and  that  pleasure  which  the  smiles  of  the 
world  cannot  gi\'e,  and  which  the  frowns  of  the 
world  cannot  take  awav. 

5.  God  is,  and  will  be,  as  a  righteous  Judge,  the 
Patron  and  Protector  of  right,  and  the  Punisher  and 
Avenger  of  wrong;  this  the  psalmist  had  both  the 
assurance  of  and  the  experience  ot. 

(1.)  He  \n]\  right  the  injured;  (y.  22.)  "When 
none  else  will,  or  can,  or  dare,  shelter  me.  The 
Lord  is  my  Defence,  to  preser\e  me  from  the  evil 
of  my  troubles,  from  sinking  under  them,  and  being 
ruined  by  them;  and  he  is  the  Hock  of  7ny  refuge, 
in  the  clefts  of  which  I  may  take  shelter,  and  on  the 
top  of  which  I  may  set  my  feet,  to  be  out  of  the 
reach  of  danger."  God  is  his  people's  Refuge;  to 
whcm  they  may  flee,  in  whom  they  are  safe,  and 
may  be  secure;  he  is  the  Rock  of  their  refuge,  so 
strong,  so  firm,  impregnable,  immoveable,  as  a 
rock:  natural  fastnesses  sometimes  exceed  artificial 
fortifications. 

(2. )  He  will  reckon  with  the  injurious;  (v.  23.) 
He  shall  render  to  them  their  ovjn  iniquity;  he  shall 
deal  with  them  according  to  their  deserts;  and  that 
very  mischief  which  they  did  and  designed  against 
God's  people,  shall  be  brcugi it  upon  themselves:  it 
follows,  He  shall  cut  them  off  in  their  wickecbiess. 
\  man  cannot  be  more  miserable  than  his  own 
wickedness  will  make  him,  if  God  visit  it  upon  him: 
it  will  cut  him  in  the  remembrance  of  it;  it  will  cut 
him  off  in  the  recompense  of  it.     This  the  psalm 


184 


PSALMS,  XCV 


concludes  with  the  triumphant  assurance  of;  Yea, 
eke  Lord  our  God,  who  takes  our  part,  and  owns 
us  for  his,  shall  cut  them  off  from  any  fellowship 
with  him,  and  so  shall  m.ike  them  completely  mise- 
1  able,  and  their  pomp  and  power  shall  stand  them 
in  no  stead. 

PSALM  XCV. 

For  the  expounding  of  this  psalm  we  may  borrow  a  great 
deal  of  light  from  the  apostle's  discourse,  {Heb.  iii.  and 
iv. )  where  it  appears  both  to  have  been  penned  by  David, 
and  to  have  been  calculated  for  the  days  of  the  Messiah; 
for  it  is  there  said  expressly,  [He.h.  iv.  7.)  that  the  day 
here  spoken  of,  {v.  7.)  is  to  be  uiidarstood  of  the  gospel- 
day,  in  which  God  speaks  to  us  by  his  Son,  in  a  voice 
which  we  art^ concerned  to  hear,  and  proposes  to  us  a 
rest  beside  that  of  Canaan.  In  siniring  psalms,  it  is  in- 
tended, I.  That,  we  should  make  melody  unto  the  Lord: 
this  we  are  excited  to  do,  and  assisted  in  doinfr,  being 
called  upon  to  praise  God,  (y.  1,  '2.)  as  a  great  God,  (v. 
3-  .5.)  and  as  our  gracious  Benefactor,  v.  6,  7.  II.  That 
we  should  teach  and  admonish  ourselves,  and  one  ano- 
ther; and  we  are  taught  and  warned  to  hear  GoWs  voice, 
(v.  7.)  and  not  to  harden  our  hearts,  as  the  Israelites  in 
the  wilderness  did,  (v.  8,9.)  lest  we  fall  under  God's 
wrath,  and  fall  short  of  his  rest,  as  they  did,  v.  10,  11. 
This  psalm  must  be  sung  with  a  holy  reverence  of  God's 
majesty,  and  a  dread  of  his  justice,  with  a  desire  to 
please  him,  and  a  fear  to  offend  him. 

1.  ^^  COME,  let  us  sing  unto  the  Lord; 
\-f  let  us  make  a  joyful  noise  to  the 
rock  of  our  salvation.  2.  Let  us  come  be- 
fore his  presence  with  thanks£;iving,  and 
make  a  joyful  noise  unto  him  with  psalms. 
3.  For  the  Lord  is  a  great  God,  and  a 
gi-eat  King  above  all  gods.  4.  In  his  hand 
ai^e  the  deep  places  of  the  earth ;  the  strength 
of  the  hills  is  his  also.  5.  The  sea  is  his, 
and  he  made  it;  and  his  hands  formed  the 
dry  land.  6.  O  come',  let  us  worship  and 
bow  down :  let  us  kneel  before  the  Lord 
our  Maker.  7.  For  he  is  our  God;  and  we 
are  the  people  of  his  pasture,  and  the  sheep 
of  his  hand. 

The  psalmist  here,  as  often  elsewhere,  stirs  up 
himself  and  others  to  praise  God;  for  it  is  a  duty 
which  ought  to  be  performed  with  the  most  lively 
affections,  and  which  we  liave  great  need  to  be  ex- 
cited to,  being  very  often  backward  to  it,  and  cold 
in  it.     Observe, 

1.  How  God  is  to  be  praised.  1.  With  holy  joy 
and  delight  in  him.  The  praising  song  must  be  a 
Joyful  noise;  {v.  1.)  and  ag:un,  t.  2.  Spiritual  joy 
IS  the  heart  and  soul  of  thankful  praise.  It  is  the 
will  of  God,  (such  is  the  condescension  of  his  grace,) 
that  when  we  give  glory  to  him,  as  a  Being  infinitely 
perfect  and  blessed,  we  should  at  the  same  time, 
rejoice  in  him,  as  our  Father  and  King,  and  a  God 
in  covenant  with  us.  2.  With  humlile  reverence 
andaholy  awe  of  him;  (v.  6.)  " Let  us  worship,  and 
honv  down,  and  kneel  before  him,  as  becomes  those 
who  know  what  an  infinite  distance  there  is  between 
us  and  God,  how  much  we  are  in  danger  of  his 
wrath,  and  in  need  of  his  mercy."  Though  bodily 
exercise,  alone,  profits  little,  yet  certainly  it  is  our 
duty  to  glorify  God  with  our  bodies  by  the  outward 
expressions  of  reverence,  seriousness,  and  humility, 
in  the  duties  of  religious  worship.  3.  We  must 
praise  God  with  our  voice;  we  must  speak  forth, 
sing  forth,  his  ]n'aises  out  of  the  abundance  of  a 
heart  filled  with  love,  and  joy,  and  thankfulness; 
Sing  to  the  Lord,  make  a  noise,  a  joyful  noise  to 
him,  with  psalms;  as  those  who  are  ourselves  much 
affected  with  his  greatness  and  goodness,  are  for- 


ward to  f;wn  oursehes  so,  are  desirous  to  be  more 
and  more  affected  therewith,  and  would  willingly 
be  instniment:tl  to  kindle  and  inflame  the  same  pious 
and  devout  affection  in  others  also.  4.  We  must 
praise  God  in  concert,  in  the  solemn  assemblies; 
"  Come,  let  us  sing;  let  us  join  in  singing  to  the 
Lord;  not  others  without  me,  nor  I  alone,  but 
others  with  me.  Let  tis  come  together  before  his 
presence,  in  the  courts  of  his  house,  where  his  peo- 
ple are  wont  to  attend  him,  and  to  expect  his  mani- 
festations of  himself."  Whenever  we  come  into 
God's  presence,  we  must  come  with  thanksgiving 
that  we  are  admitted  to  such  a  favour;  and  when- 
ever we  have  tlianks  to  give,  we  must  come  before 
God's  presence,  set  ourselves  before  him,  and  pre- 
sent ourselves  to  liim  in  the  ordinances  which  he 
has  appointed. 

II.  Why  God  is  to  be  praised,  and  what  must  be 
the  matter  of  our  praise;  we  do  net  want  matter,  it 
were  well  if  we  did  not  want  a  heart.  We  must 
praise  God, 

1.  Because  he  is  a  great  God,  and  Sovereign 
Lord  of  all,  t>.  3.  He  is  great,  and  therefore  greatly 
to  be  praised.  He  is  infinite  and  immense,  and  has 
all  perfection  in  himself.  (1.)  He  has  great  power; 
he  is  a  great  King  above  all  gods;  above  all  deputed 
deities,  all  magistrates,  to  whom  he  said,  Ye  are 
gods;  he  manages  them  all,  and  serves  his  own 
purposes  by  them,  and  to  him  they  are  all  accoun- 
table; above  all  counterfeit  deities,  all  pretenders, 
all  usurpers;  he  can  do  that  which  none  of  them 
can  do;  he  can,  and  will,  famish  and  vanquish  them 
all.  (2.)  He  has  great  possessions.  This  lower 
world  is  here  particularly  specified;  we  reckon 
those  great  men  who  have  large  territories,  which 
they  call  their  own  against  all  the  world,  which  yet 
are  a  very  inconsiderable  part  of  the  universe;  how 
how  great  then  is  that  God  whose  the  whole  earth 
is,  and  the  fuhiess  thereof  I  not  only  under  whose 
feet  it  is,  as  he  has  an  incontestable  dominion  over 
all  the  creatures,  and  a  propriety  in  them,  but  in 
whose  hand  it  is,  as  he  has  the  actual  directing  and 
disposing  of  all;  (r.  4.)  even  the  deep  places  of  the 
earth,  which  are  out  of  our  sight,  subteri'aneous 
springs  and  mines,  are  in  his  hand;  and  the  height 
of  the  hills,  which  are  out  of  our  reach,  whatever 
grows  or  feeds  upon  them,  /*  his  also.  This  may  be 
taken  figuratively;  the  meanest  of  the  children  of 
men,  who  are  as  the  low  places  of  the  earth,  are  not 
beneath  his  cognizance;  and  the  greatest,  who  are 
as  the  strength  of  the  hills,  are  not  above  his  con- 
trol. Whatever  strength  is  in  any  creature,  it  is 
derived  from  God,  and  employed  for  him ;  (t*.  5. ) 
The  sea  is  his,  and  all  that  is  in  it;  (the  waves  fulfil 
his  word;)  it  is  his,  for  he  made  it,  gathered  its 
waters,  and  fixed  its  shores;  the  dry  land,  though 
given  to  the  children  of  men,  is  his  too,  for  he  still 
reserved  the  prcj)ertv  to  himself;  it  is  his,  for  Ma 
hands  formed  it,  when  his  word  made  the  dry  land 
appeal-.  His  being  the  Creator  of  all  makes  him, 
witliout  disi)ute,  the  Owner  of  all.  .  This  being  a 
gospel  psalm,  we  may  veiy  well  suppose  that  it  is 
the  Lord  Jesus  whom'  we  are  here  taught  to  praise; 
he  is  a  great  God;  the  Mighty  God  is  one  of  his 
titles,  and  God  over  all,  blessed  for  eT.>ermore;  as 
Mediator,  he  is  a  great  King  above  all  gods;  by 
him  kings  reign;  and  angels,  principalities,  and 
powers,  are  subject  to  him;  by  him,  as  the  Eternal 
Word,  all  things  were  made,  (John  i.  3. )  and  it  was 
fit  he  should  be  the  Restorer  and  Reconciler  of  all, 
who  was  the  Creator  of  all.  Col.  i.  16,  20.  To  liim 
all  power  is  given  l)oth  in  heaven  fcnd  in  earth,  and 
into  his  hand  all  things  are  delivered.  It  is  he  that 
sets  one  foot  on  the  sea,  and  the  other  on  the  earth, 
as  sovereign  Lord  rf  both;  (Rev.  x  2.)  and  then- 
fore  to  him  we  must  sing  our  songs  of  praise,  Tud 
before  him  we  must  worship  and  bovi  down. 


PSALMS,  XCV. 


485 


2.  Because  he  is  our  God;  not  only  has  a  do- 
minion over  us,  as  he  has  over  all  the  creatures,  but 
stands  in  special  relation  to  us;  (x'.  7.)  He  is  our 
God,  and  therefore  it  is  expected  we  should  praise 
him:  who  will,  if  we  do  not?  What  else  did  he 
make  us  for,  but  that  we  should  be  to  him  for  a 
narne  and  afiraise? 

(;i.)  He  is  our  Creator,  and  the  Author  of  our 
oeing;  we  must  kneel  before  the  Lord  our  Maker, 
V.  6.  Idolaters  kneel  before  gods  which  they  them- 
selves made;  we  kneel  before  a  God  who  made  us 
and  all  the  world;  and  who  is  therefv:)re  cur  rightful 
Propi-ietor;  for  his  we  are,  and  not  our  own. 

(2.)  He  is  our  Saviour,  and  the  Authcr  of  our 
blessedness.  He  is  here  called  the  Rock  of  our  sal- 
vation; {-V.  1. )  not  onlv  the  Founder,  but  the  very 
Foundation,  of  that  Work  of  wonder,  m  whom  it 
is  built.  That  Rock  is  Christ;  to  him  therefore  we 
must  sing  our  songs  of  praises,  to  him  that  sits  ujion 
the  throne,  and  to  the  Lamb. 

(3. )  We  are  therefore  his,  under  all  possible  obli- 
gations; we  are  the  people  of  his  pasture,  and  the 
sheep  of  his  hand;  all  the  children  of  men  are  so; 
they  are  fed  and  led  by  his  providence,  which  cares 
for  them,  and  conducts  them,  as  the  shepherd  the 
sheep.  We  must  praise  him,  not  only  because  he 
made  us,  but  because  he  preserves  and  maintains 
us,  and  our  breath  and  ways  are  in  his  hand.  All 
the  church's  children  are  in  a  special  manner  so; 
Israel  are  the  people  of  his  pasture,  and  t'^e  sheep 
of  his  hand;  and  therefore  he  demands  their  ho- 
mage in  a  special  manner.  The  gospel-church  is 
his  flock,  Christ  is  the  great  and  good  Shepherd  of 
it;  we,  as  Christians,  are  led  by  his  hand  into  the 
green  pastures,  by  him  we  are  protected  and  well- 
provided  for,  to  his  honour  and  service  we  are  en- 
tirely devoted  as  a  peculiar  people,  and  therefore  to 
him  must  be  glory  in  the  churches,  (whether  it  be 
in  the  world  or  no,)  throughout  all  ages,  Eph.  iii.  21. 

To-day,  if  ye  will  hear  his 


voice,  8.  Harden  not  your  heart,  as  in  the 
provocation,  and  as  in  the  day  of  temptation 
in  the  wilderness:  9.  When  your  fathers 
tempted  me,  proved  me,  and  saw  my  work. 
10.  Forty  years  long  was  I  grieved  with 
this  generation,  and  said,  It  is  a  people  that 
do  err  in  their  heart,  and  they  have  not 
known  my  ways:  11.  Unto  whom  I  sware 
in  my  wrath,  that  they  should  not  enter  into 
my  rest. 

The  latter  part  of  this  psalm,  which  begins  in  the 
middle  of  a  verse,  is  an  exhortation  to  these  that 
sing  gospel-psalms  to  live  gospel-lives,  and  to  hear 
the  voice  of  God's  word;  otherwise,  how  can  they 
expect  that  he  shovdd  hear  the  voice  of  their  prayers 
and  praises? 

Obser\^e, 

1.  The  duty  required  of  all  those  that  are  the 
fieople  of  Christ' s  past  we,  and  the  sheep  of  his  hayid. 
He  expects  that  they  hear  his  voice,  for  he  has  said, 
My  sheep  hear  my  voice,  John  x.  27.  JVe  are  his 
people,  siy  they.  Ai'e  you  so?  Then  hear  his  voice. 
If  you  call  him  Master,  or  Lord,  then  do  the  things 
which  he  says,  and  be  his  willing, obedient  people. 
Hear  the  voice  of  his  doctrine,  of  his  law,  and,  in 
both,  of  his  Spirit;  hear  and  heed;  hear  and  yield. 
Hear  his  voice,  and  not  the  voice  of  a  stranger.  If 
ye  will  hear  his  voice;  some  take  it  as  a  wish.  Oh 
that  ye  would  hear  his  voice!  That  ye  would  be  so 
wise,  and  do  so  well  for  yourselves;  like  that,  If 
thou  hadst  known;  (Luke  xix.  42.)  that  is,  Oh  that 
thou  hadst  known !  Christ's  voice  must  be  heard  to- 


day; this  the  Apostle  lays  much  stress  upon,  apply  • 
ing  it  to  the  gospel-day.  While  he  is  speaking  to 
you,  see  that  you  attend  to  him,  for  this  day  of  your 
opportunities  will  not  last  always;  improve  it  there- 
fore, while  it  is  called  to-day,  Heb.  iii.  13,  15. 
Hearing  the  voice  of  Christ  is  the  same  with  believ- 
ing; To-day,  if  by  faith  you  accept  the  gosj^el  cfier, 
well  and  good,  but  to-morrow  it  may  be  too  late. 
In  a  matter  of  such  vast  importance,  nothing  more 
dangerous  than  delay. 

II.  The  sin  they  are  warned  against,  as  inconsis- 
tent with  the  believing  obedient  ear  required,  and 
that  is,  hardness  of  heart.  If  ye  will  hear  his  voice, 
and  profit  by  what  you  hear,  then  do  not  harden 
your  hearts;  for  the  seed  sown  en  the  rock  never 
brough!.  any  fruit  to  perfection.  The  Jews  therefore 
belie\-ed  not  the  gospel  of  Christ,  because  their 
hearts  were  hardened;  they  were  not  convinced  cf 
the  evil  of  sin,  and  of  tlieir  dangeV  by  reason  of  sin, 
and  therefore  they  regc;i-ded  not  the  oiFer  of  salva- 
tion; they  would  not  bend  to  the  yoke  of  Christ,  nor 
yield  to  liis  demands;  and,  if  the  sinner's  heart  be 
hardened,  it  is  his  own  act  and  deed,  (he  hardening 
it  himself,)  and  he  alone  shall  bear  the  blame  for 
ever. 

III.  The  example  they  are  warned  by;  which  is 
that  of  the  Israelites  in  the  wilderness;  "Take  heed 
of  sinning  as  they  did,  lest  you  be  shut  cut  of  the 
everlasting  rest,  as  they  were  out  cf  Canaan. "  Be 
not,  as  your  fathers,  a  stubborn  and  rebellious  ge- 
neration,\y.y.\\\\.  8.  Thus  here,  Harden  not  your 
heart,  as  you  did,  that  is,  your  ancestors,  in  the' pro- 
vocation, or  in  Meribah,  the  place  where  they  quar- 
relled with  God  and  Moses,  (Exod.  xvii.  2. -7.)  and 
in  the  day  of  temptation  in  the  wilderness,  v.  8.  So 
often  did  tliey  pro^•oke  God  by  their  distrusts  and 
murniurings,  that  the  whole  time  of  their  continu- 
ance in  the  wilderness  might  be  called  a  day  of 
temptation,  or  Massah,  the  other  name  given  to" that 
place,  (Exod.  xvii.  7.)  because  they  tempted  the 
Lord,  saying,  Is  the  Lord  among  us,  or  is  he  not? 
This  was  in  the  wilderness,  where  they  cruld  not 
help  themselves,  but  lay  at  God's  mercy,  and  where 
God  wonderfully  helped  them,  and  gave  them  such 
sensible  proofs  of  his  power,  and  tokens  of  his  fa- 
vour, as  never  any  people  had  before  or  since. 
Note,  1.  Days  of  temptation  are  days  of  provoca- 
tion: IK  thing  is  more  oflfensive  to  God  than  disbehef 
of  his  promise,  and  despair  of  the  performance  of  it, 
because  of  some  difficulties  that  seem  to  lie  in  the 
way.  2.  The  more  experience  we  have  had  of  the 
power  and  goodness  of  God,  the  greater  is  our  sin,  . 
if  we  distrust  him.  What,  to  tempt  him  in  tlie 
wilderness,  where  we  live  upon  him!  This  is  as 
ungrateful  as  it  is  absurd  and  unreasonable.  3. 
Hardness  of  heart  is  at  the  bottom  of  all  our  dis- 
tnists  of  God,  and  quarrels  with  him.  That  is  a 
hard  heart  which  receives  not  the  impressions  of 
divine  discoveries,  and  conforms  not  to  the  inten- 
tions cf  the  divine  will,  which  will  not  melt,  which 
will  not  l)end.  4.  The  sins  of  others  ought  to  be 
warnings  to  us  not  to  tread  in  their  steps.  The 
murmu'-ings  of  Israel  were  written  for  our  admoni- 
tion, 1  Cor.  X.  11. 

Now  here  observe, 

(1.)  The  charge  drawn  up,  in  God's  name,  against 
the  unbelieving  Israehtes,  v.  9,  10.  God  here, 
many  ages  after,  complains  of  their  ill  conduct  to- 
ward him,  with  the  expressions  of  high  resent- 
ment. [1.]  Their  sin  was  unbelief:  they  tempted 
God  and  provoked  him ;  they  questioned  whether 
they  might  take  his  word,  and  insisted  upon  further 
security,  before  they  would  go  forward  to  Canaan,  by 
sending  spies;  when  those  discouraged  them,  they 
protested  against  the  sufficiency  of  the  divine  power 
and  promise,  and  would  make  a  captain,  and  return 
into  Egypt,  Numb.  xiv.  3,  4.     This  is  called  rebel 


■186 


PSALMS,  XCVJ. 


lion,  Deut.  i.  26,  32.  [2.]  The  aggravation  of  this 
sin  was,  that  they  saw  God's  work;  they  saw  what 
he  had  done  for  them  in  bringing  them  out  of 
Egypt;  nay,  what  he  was  now  doing  for  them  every 
ilay,  this  day,  in  the  bread  he  rained  from  heaven 
for  them,  and  the  water  out  of  the  rock  that  followed 
tliem,  than  which  they  could  not  have  more  unques- 
tii'nable  evidences  of^  God's  presence  with  them: 
v/ith  them,  even  seeing  was  not  believing,  because 
they  hardened  their  hearts,  though  they  had  seen 
what  Pharaoh  got  by  hardening  his  heart.  [3.] 
The  causes  of  their  sin;  see  what  God  imputed  it 
to,  It  is  a  /leofi/e  that  do  err  in  their  hearts,  mid  they 
have  not  known  my  ways.  Men's  unbelief  and  dis- 
trust of  God,  tlieir  murmurings  and  quarrels  with 
him,  are  the  effect  of  their  ignorance  and  mistake. 
First,  Of  their  ignorance;  They  have  not  known  my 
ways.  They  saw  his  work,  {v.  9.)  and  he  made 
known  his  acts  to  thein;  (ciii.  7.)  and  yet  they  did 
7iot  know  his  ways,  the  ways  of  his  providence,  in 
wliich  he  walked  toward  them,  or  tlie  ways  of  his 
commandments,  in  which  he  wovdd  have  them  to 
walk  toward  him;  they  did  not  know,  they  did  not 
rightly  understand,  and  therefore  did  not  approve 
of,  these.  Note,  The  reason  why  people  slight  and 
forsake  the  ways  of  God,  is,  because  they  do  not 
know  them,  ^^co/k//!/.  Of  their  mistake;  They  do 
err  in  their  heart;  they  wander  out  of  the  way,  in 
heart  they  turn  b  ick.  Note,  Sins  are  errors,  prac- 
tical errors,  errors  in  heart;  such  there  are,  and  as 
f  it:d  as  errors  in  the  head.  When  the  corrupt  af- 
fections pervert  the  judgment,  and  so  lead  the  soul 
out  of  the  ways  of  duty  and  obedience,  there  is  an 
error  of  the  he:  it.  [4.]  God's  resentment  of  their 
sin;  Forty  years  lojigwas  Iffrieiwd  with  this  gene- 
ration. Note,  The  sins  of  God's  professing  people 
do  not  only  anger  him,  but  grieve  him,  especially 
their  distrust  of  him;  and  God  keeps  an  account 
how  often,  (Numb.  xiv.  22.)  and  how  long,  they 
grieve  him.  See  the  patience  of  God  toward  pro- 
voking sinners;  he  was  grieved  with  them  40  years, 
and  yet  those  years  ended  in  a  triumphant  entrance 
into  Canaan,  made  by  the  next  generation.  If  our 
sins  have  grieved  God,  surely  they  should  grieve 
us,  and  nothing  in  sin  should  grieve  us  so  much  as 
that. 

(2.)  The  sentence  past  upon  them  for  their  sin; 
(v.  11.)  "  Unto  whom  I  sware  in  my  wrath.  If  they 
shall  enter  into  my  rest,  then  say  I  am  changeable 
and  unti'ue:"  see  the  sentence  at  large.  Numb.  xiv. 
21,  8cc.  Observe,  [1.]  Whence  this  sentence  came; 
fi-om  the  wrath  of  God;  he  swore  soleinnly  in  his 
wrath,  his  just  and  holy  wrath;  but  let  not  men 
therefore  swear  profanely  in  their  wrath,  their  sin- 
ful bnitish  wrath.  God  is  not  suljject  to  such  pas- 
sions as  we  are;  but  he  is  said  to  be  angry,  very 
angry,  at  sin  and  sinners,  to  show  the  malignit)"  of 
sin,  and  the  justice  of  God's  government.  That  is 
certainly  an  evil  thing,  which  deserves  such  a  re- 
compense of  revenge  as  may  be  expected  from  a 
provoked  Deity.  [2.]  What  it  was;  That  they 
should  not  enter  into  his  rest,  the  rest  which  he  had 
prepared  and  designed  for  them,  a  settlement  for 
them  and  theirs;  that  none  of  them  who  were  en- 
rolled when  they  came  out  of  Egypt,  should  be 
found  written  in  the  roll  of  the  living  at  their  enter- 
ing into  Canaan,  but  Caleb  and  Joshua.  [3.]  How 
it  was  ratified;  I  sivore  it.  It  was  not  only  a  pur- 
pose, but  a  decree;  the  oath  showed  the  immittabi- 
Uty  of  his  counsel;  the  Lord  swore,  and  will  not  re- 
ftent :  it  cut  off  the  thought  of  any  reserve  of  mercy. 
God's  threatenings  arc  as  sure  as  his  promises. 

Now  this  case  of  Israel  may  be  applied  to  those 
of  their  posterity,  that  lived  in  David's  time,  when 
this  psalm  was  penned;  let  them  hear  God's  voice, 
and  not  harden  their  hearts  as  their  fathers  did,  lest, 
if  they  were  stiff-necked  like  them,  God  should  be 


provoked  to  forbid  them  the  privileges  of  his  tempK 
at  Jerusalem,  of  which  he  had  said.  This  is  my  rest : 
but  it  nmst  be  applied  to  us  Christians,  because  so 
the  apostle  applies  it.  There  is  a  spiritual  and  eter- 
nal rest  set  before  us,  and  promised  to  us,  of  which 
Canaan  was  a  type;  we  are  all  (in  profession,  at 
least)  bound  for  this  rest;  yet  many  that  seem  to  be 
so,  come  short,  and  shall  never  enter  into  it.  And 
what  is  it  that  ])uts  a  bar  in  their  door.^  It  is  sin,  it  is 
unbelief,  that  sin  against  the  remedy,  against  our  ap- 
peal. They  that,  like  Israel,  distrust  God,  and  his 
power  and  goodness,  and  prefer  the  garlick  and 
onions  of  Egypt  before  the  milk  and  honey  of  Ca- 
naan, will  justly  l)e  shut  out  from  his  rest:  so  shall 
their  doom  be,  themselves  have  decided  it.  Let  us 
therefore  fear,  Heb.  iv.  1. 

PSALM  XCVI. 

This  psalm  is  part  of  that  which  was  delivered  into  the  hand 
of  Asaph  and  his  brethren;  (1  Chron.x\i.  7.)  by  which  it 
appears,  both  that  David  was  the  penman  of  it,  and  that 
it  has  reference  to  the  bringing  up  of  the  ark  to  the  city 
of  David.  Whether  that  long  psalm  was  made  first,  anil 
this  afterward  taken  out  of  it,  or  this  made  first,  and 
afterward  borrowed  to  make  up  that,  is  not  certain;  bi>t 
this  is  certain,  that,  though  it  was  sung  at  the  translation 
of  the  ark,  it  looks  further,  to  the  kingdom  of  Christ,  and 
is  designed  to  celebrate  the  glories  of  that  kingdom,  es- 
pecially the  accession  of  the  Gentiles  to  it.  Here  is,  I. 
A  call  given  to  all  people  to  praise  God,  to  worship  him, 
and  give  glory  to  him,  as  a  "reat  and  glorious  God, 
V.  1..9.  fl.  Notice  given  to  all  people  of  God's  univer- 
sal government  and  judgment,  which  ought  to  be  the 
matterof  universal  joy,  V.  10. .  13.  In  singing  this  psalm, 
we  ought  to  have  our  hearts  filled  with  great  and  high 
thoughts  of  the  ^lory  of  God  and  the  grace  of  the  gospel, 
and  with  an  entire  satisfaction  in  Christ's  sovereign  do- 
minion, and  in  the  expectation  of  the  judgment  to  come. 

1.  ^^  SING  unto  the  Lord  a  new  song; 
\^   sing  unto  the  Lord  all  the  earth. 

2.  Smg  unto  the  Lord,  bless  his  name : 
show  forth  his  salvation  from  day  to  da}-. 

3.  Declare  his  glory  among  the  heathen, 
his  wonders  among  all  people.  4.  For  the 
Lord  is  great,  and  greatly  to  be  praised  :  he 
is  to  be  feared  above  all  gods.  5.  For  all 
the  gods  of  the  nations  ewe  idols:  but  the 
Lord  made  the  heavens.  6.  Honour  and 
majesty  are  before  him ;  strength  and  beauty 
are  in  liis  sanctuary.  7.  Give  unto  the  Lord, 
O  ye  kindreds  of  the  people,  give  unto  the 
Lord  glory  and  strength;  8.  Give  unto  the 
Lord  the  glory  chie  2nito  his  name:  bring 
an  offering,  and  come  into  his  courts.  9.  O 
worship  the  Lord  in  the  beauty  of  holiness : 
fear  before  him  all  the  earth. 

These  verses  will  be  best  expounded  by  pious  and 
devout  affections  working  in  our  souls  toward  God, 
with  a  high  veneration  for  his  majesty  and  trans- 
cendent excellency.  The  call  here  given  us  to 
praise  God  is  very  lively,  the  expressions  are  raised 
and  repeated,  to  all  which  the  echo  of  a  thankful 
heart  shoidd  make  agreeable  returns.  We  are  here 
required  to  hcnciu'  God, 

I.  With  songs,  v.  1,  2.  Three  times  we  are  here 
called  to  sing  unto  the  Lord;  sing  to  the  Father,  to 
the  Son,  to  the  Holy  Ghost;  as  it  was  in  the  begin- 
ning,  when  the  jnorning  stars  sang  together,  is  now, 
in  the  church  militant,  and  ex-er  shall  be,  in  the 
church  triumpliant.  We  have  reason  to  do  it  often, 
and  we  have  need  to  be  ( ften  reminded  cf  it,  and 
stirred  up  to  it.  Sing  unto  the  Lord, ihat'is,  "Bless 
his  name,  speak  weU  of  him,  that  you  may  bring 


PSALMS,  XCVl. 


487 


others  to  think  well  of  him."  1.  &>?_§•  a  new  song, 
an  excellent  song,  the  product  of  new  affections, 
clothed  with  new  expressions.  We  speak  of  no- 
thing more  despicable  than  an  old  song,  but  the 
newness  of  a  song  recommends  itj  for  tliere  we  ex- 
pect something  surprising.  A  new  song  is  a  song 
for  new  favours,  for  those  compassions  which  are 
new  every  morning.  A  new  song  is  a  New  Testa- 
ment song,  a  song  of  praise  for  the  new  covenant, 
and  the  precious  privileges  of  that  covenant.  A  new 
song  is  a  song  tliat  shall  be  ever  new,  and  shall  never 
wax  old  or  vanish  away;  it  is  an  everlasting  sc  ng, 
that  shall  never  be  anticjuatcd,  or  out  of  date.  2. 
Let  all  the  earth  sing  this  sorig,  not  the  Jews  onl\', 
to  whom  hitherto  the  service  of  God  had  been  ap- 
propriated, who  could  not  sing  the  LorcVs  song  i?i 
(would  not  sing  it  to"^  a  strange  land;  but  let  al/  t/ie 
earth,  all  that  are  redeemed  from  the  earth,  learn 
and  sing  this  new  song,  Rev.  xiv.  3.  This  is  a  prr^- 
phecy  of  the  calling  of  the  Gentiles;  all  the  earth 
shall  liave  this  new  song  put  into  their  ?nouths,  shall 
have  both  cause  and  call  to  sing  it.  3.  Let  the  sub- 
ject-matter of  this  song  be  his  salvation;  the  great 
salvation  which  was  to  be  wrought  out  by  the  Lord 
Jesus;  that  must  be  showed  forth  as  the  cause  of 
this  joy  and  praise.  4.  Let  these  songs  be  sung 
constantly,  and  not  only  in  the  times  appointed  for 
the  solemn  feasts,  but  from  day  to  dav;  it  is  a  sub- 
ject that  can  ne\er  be  exhausted.  Let  day  unto 
day  utter  this  speech,  that,  under  the  influence  of 
gospel-devotions,  we  may  daily  exemplify  a  gospel- 
conversation. 

II.  With  sermons,  {v.  3.)  Declare  his  glory 
among  the  heathen,  even  his  wonders  among  all  jieo- 
file.  1.  Salvation  by  Christ  is  here  spoken  of  as  a 
work  of  wonder,  and  that  in  which  the  glory  of  God 
shines  very  bright;  in  showing  forth  that  salvation, 
we  declare  God's  glory  as  it  shines  in  the  face  of 
Christ.  2.  This  salvation  was,  in  the  Old  Testa- 
ment times,  as  heaven's  happiness  is  now,  a  glory 
to  be  rex'ealed;  but,  in  the  fulness  of  time,  it  wa's 
declared,  and  a  full  discovery  made  of  that  even  to 
babes,  which  propliets  and  kings  desired  and  wished 
to  sec,  and  might  not.  3.  Wliat  was  then  disco- 
vered was  declared  only  among  the  Jews,  but  it  is 
now  declai-ed  among  the  heathen,  among  all  people; 
the  nations  which  long  sat  in  darkness  now  see  this 
great  light.  The  apostles'  commission  to  preach 
the  gospel  to  every  creature,  is  copied  from  this 
here;  Declare  his  glory  among  the  heathen. 

III.  With  religious  services,  v.  7 "9.  Hitherto, 
though  in  every  nation  they  th-^it  feared  God,  and 
wrought  righteousness,  were  accepted  of  him,  yet 
instituted  ordinances  were  the  peculiarities  of  the 
Jewish  religion:  but,  in  gospel-times,  the  kindreds 
of  the  people  shall  be  invited  and  admitted  into  the 
service  of  God,  and  be  as  welcome  as  ever  the  Jews 
were.  The  court  of  the  Gentiles  shall  no  longer  ])c 
an  outward  court,  but  shall  be  laid  in  common  with 
the  court  of  Israel.  All  the  earth  is  here  summoned 
to  fear  before  the  Lord,  to  worship  him  according 
to  his  appointment.  In  every  place  incense  shall  be 
offered  to  his  name,  Mai.  i.  11.  Zech.  xiv.  17.  Isa. 
Ixvi.  23.  This  indeed  spake  mortification  to  the 
Jews,  but  withal  it  gave  a  prospect  of  that  which 
would  redound  very  much  to  the  glory  of  God,  and 
to  the  happiness  of  mankind. 

Now  observe  how  the  acts  of  devotion  to  God  are 
here  described.  1.  We  must  give  unto  the  Lord; 
not  as  if  God  needed  any  thing,  or  could  receive  any 
thing,  from  us  or  any  creature,  which  was  not  his 
own  before;  much  less  be  benefitted  by  it;  but  we 
must,  in  cur  best  affections,  adorations,  and  services, 
return  to  him  what  we  have  received  from  him,  and 
do  it  freely,  as  what  we  give;  for  God  loves  a  cheer- 
ful giver.  It  is  debt,  it  is  rent,  it  is  tribute,  it  is 
•vhat  nmst  be  paid,  and,  if  not,  will  be  recovered, 


and  yet  if  it  come  from  holy  love,  God  is  pleased  tu 
accept  it  f.s  a  gift.  2.  We  'must  acknowledge  Gf  il 
to  be  the  sovereign  Lord,  and  pay  homage  to  him 
accordingly;  (v.  7.)  Give  unto  the  Lord  glory  and 
strength,  glory  and  empire,  or  dominion,  so  "seme. 
As  a  king,  he  is  clothed  with  robes  of  glory,  and 
girt  with  the  girdle  of  power,  and  we  must  subscribe 
to  both;  Thiiie  is  the  kingdom,  and  therefore  thine 
is  the  power  and  the  glory.  "  Give  the  glory  to 
God,  do  not  take  it  to  yourselves,  nor  give  it  to  any 
creature."  3.  We  must  give  unto  the  Lord  the 
glory  due  unto  his  name,  that  is,  to  the  disco^•cry 
he  has  been  pleased  to  make  of  himself  to  the  chil- 
dren ef  men.  In  all  the  acts  of  religious  worship, 
this  is  that  which  we  must  aim  at,  to  lunc  ur  G(  d, 
to  pay  him  some  of  that  reverence  which  we  owe 
him  as  the  best  of  beings,  and  the  Fountain  of  cur 
b.,ing.  4.  We  muat  bring  an  offering  into  his  courts. 
We  must  bring  ourselves  in  the  first  place;  the 
offering  up  of  the  Gentiles,  Rom.  xv.  16.  We  must 
offlr  up  the  sacrifices  of  praise  continually,  (Heb. 
xiii.  15.)  must  otten  appear  before  God  in  public 
worship,  and  never  appear  before  him  empty.  5. 
We  must  worship  him  in  the  beauty  of  holiness,  in 
the  solemn  assembly  where  divine  institutions  are 
religiously  observed,  the  beauty  of  which  is  their 
holiness,  that  is,  their  conformity  to  the  rale:  we 
must  worship  him  with  holy  hearts,  sanctified  by 
the  grace  of  God,  devoted  to  the  glory  of  God,  and 
purified  from  the  pollutions  of  sin.  6.  We  must /cor 
before  him;  all  the  acts  of  worship  must  be  pei- 
formed  from  a  principle  of  the  fear  of  God,  and  with 
a  holy  awe  and  re^■erence. 

In  the  midst  of  these  calls  to  praise  God,  and  give 
glory  to  him,  glorious  things  are  here  said  of  him, 
l:)oth  as  motives  to  praise  and  matter  of  praise. 

The  Lord  is  great,  and  therefore  greatly  to  be 
praised,  (v.  4.)  and^o  be  feared;  great  and  honour- 
able to  liis  attendants,  great  and  terrible  to  his  ad- 
versaries. Even  the  new  song  proclaims  God  great 
as  well  as  good;  for  his  goodness  is  his  glory;  and 
when  the  everlasting  gospel  is  preached,  this  is  it, 
Fear  God,  and  give  glory  to  him.  Rev.  xiv.  6,  7. 

(1.)  He  is  great  in  his  sovereignty  over  all  that 
pretend  to  be  deities;  none  dare  vie  with  him;  He 
is  to  be  feared  above  all  gods,  all  princes,  who  were 
often  deified  after  their  deaths,  and  even  while  they 
lived  were  adored  as  petty  gods;  or  rather,  all  idols, 
the  gods  of  the  nations,  v.  5.  All  the  earth  being 
called  to  sing  the  new  song,  they  must  be  convinced 
that  the  Lord  Jehovah,  to  whose  honour  they  must 
sing  it,  is  the  One  only  living  and  true  God,  infinitely 
above  all  rivals  and  pretenders:  he  is  great,  and 
they  are  little;  he  is  all,  and  they  are  nothing:  so 
the  word  used  for  idols  signifies;  for  we  know  that 
an  idol  is  ?iothing  in  the  world,  1  Cor.  viii.  4. 

(2.)  He  is  great  in  his  right,  even  to  the  noblest 
part  cf  the  creation;  for  it  is  his  own  work,  and  de- 
rives its  being  frcm  him:  The  Lord  made  the  hea- 
vens, and  all  their  hosts;  they  are  the  work  of  his 
fingers,  (viii.  3.)  so  nicely,  so  curiously,  are  they 
made.  The  gods  of  the  nations  were  all  made  gods, 
the  creatures  of  men's  fancies;  but  our  God  is  the 
Creator  of  the  sun,  moon,  and  stars,  those  lights  of 
heaven,  which  they  imagined  to  be  gcds,  and  wor- 
shipped as  such. 

(3.^  He  is  great  in  the  manifestation  of  his  glory 
both  m  the  upper  and  lower  world;  among  his  angels 
in  heaven,  and  his  saints  on  earth;  {y.  6.)  Splen- 
dour and  majesty  are  before  him,  in  his  immediate 
presence  above,  where  the  angels  cover  their  faces, 
as  unable  to  bear  the  dazzling  lustre  of  his  glory. 
Strength  and  beauty  are  in  his  sajictuai-y,  both  that 
above  and  this  below.  In  God  there  is  every  thing 
that  is  awful,  and  yet  eveiy  thing  that  is  amial)le. 
If  we  attend  him  in  his  sanctuary,  we  shall  behold 
his  beauty,  for  God  is  Love,  and  experience  his 


488 


PSALMS,  XCVII. 


strength,  for  he  is  our  Rock.     Let  us  therefore  go 
forth,  in  his  strength,  enamoured  with  his  beaiity. 

10.  Say  among  the  heathen,  i/iat  the 
Lord  reigneth:  the  world  also  shall  be  es- 
tablished that  it  shall,  not  be  moved:  he 
shall  judge  the  people  righteously.  1 1 .  Let 
the  heavens  rejoice,  and  let  the  earth  be 
glad ;  let  the  sea  roar,  and  the  fulness  there- 
of. 12.  Let  the  field  be  joyful,  and  all  that 
is  therein:  then  shall  all  the  trees  of  the 
wood  rejoice  13.  Before  the  Lord  :  for  he 
Cometh,  for  he  cometh  to  judge  the  earth: 
he  shall  judge  the  world  with  righteousness, 
and  the  people  with  his  truth. 

We  hive  here  instructions  given  to  those  who 
were  to  preach  the  gospel  to  the  nations,  what  to 
preach;  or  to  these  who  had  themselves  received 
the  gospel,  wliat  account  to  give  of  it  to  their  neigh- 
bours, what  to  say  among  the  heathens;  and  it  is  an 
illustrious  prophecy  of  the  setting  up  of  the  king- 
dom of  Christ  upon  the  ruins  of  the  Devil's  king- 
dom, which  began  immediately  after  his  ascension, 
and  will  continue  in  the  doing  till  the  mystery  of 
God  be  finished. 

1.  Let  it  be  told  that  the  Lord  reigns,  the  Lord 
Christ  reigns,  that  King  whom  God  determined  to 
set  upon  his  holy  hill  of  Zion.  See  how  this  was 
first  said  among  the  heathen  by  Peter,  Acts  x.  42. 
Some  of  the  ancients  added  a  gloss  to  this,  which  by 
degrees  crept  into  the  text,  The  Lord  reigneth  from 
the  tree;  so  Justin  Martyr,  Austin,  and  others,  quote 
it;  meaning  the  cross,  when  he  had  this  title  writ- 
ten over  him.  The  King  of  the  Jews.  It  was  be- 
cause he  became  obedient  to  death,  even  the  death 
of  the  cross,  that  God  exalted  him,  and  gave  him  a 
.  name  above  every  name,  a  throne  above  every 
throne.  Some  of  the  heathen  came  betimes  to  in- 
quire after  him  that  was  born  King  of  the  Jeivs, 
IVIatth.  ii.  2.  Now  let  them  know  that  he  is  come, 
and  his  kingdom  is  set  up. 

■2.  Let  it  be  told  tliat  Christ's  government  will  be 
the  world's  happy  settlement;  The  world  also  shall 
he  established,  that  it  shall  not  be  tnoved.  The  na- 
tural world  shall  be  established;  the  standing  of  the 
world,  and  its  stability,  are  owing  to  the  mediation 
of  Christ.  Sin  had  given  it  a  shock,  and  still  threat- 
ens it;  but  Christ,  as  Redeemer,  upholds  all  things, 
and  prcser\es  the  course  of  nature.  The  world  of 
mankind  shall  be  established,  shall  be  preserved, 
till  all  that  belong  to  the  election  of  grace  are  called 
in,  though  a  guilty  provoking  world.  The  Chris- 
tian religion,  as  fir  as  it  is  embraced,  shall  esta- 
blish states  and  kingdoms,  and  preser\"e  good  order 
among  men.  The  church  in  the  world  shall  be  es- 
tablislied,  (so  some,)  that  it  camiot  be  moved,  for  it 
is  built  ufion  a  rock;  and  the  gates  of  hell  shall  never 
fireiiail  against  it;  it  is  a  kingdom  that  cannot  be 
shaken. 

3.  Let  them  be  told  that  Christ's  government  will 
be  incontcstalily  just  and  righteous;  He  shall  Judge 
the  fieofile  righteojislu,  {v.  10.)  judge  the  world 
with  righteousness  and  with  his  truth,  v.  13.  Judg- 
ing is  here  put  for  niling;  and  though  this  may  l)e 
extended  to  the  general  judgment  of  the  world  at 
the  last  dav,  which  will  be  /;?  righteousness,  (Acts 
xvii.  31.)  yet  it  refers  more  immediately  to  Christ's 
first  coming,  and  the  setting  up  of  his  kingdom  in 
the  world  by  the  gospel.  He  says  himself,  For 
judgment  am  I  come  into  this  world;  (John  ix. 
39.-^xii.  31.)  and  declares  that  all  judgment  was 
committed  to  him,  John  v.  22,  27.  His  ruling  and 
judging  with  righteousness  and  truth,  signify,  (1.) 
That  all  the  laws  and  ordinances  of  his  kingdom 


shall  be  consonant  to  the  rules  and  principles  of 
eternal  truth  and  equity,  that  is,  to  the  rectitude  and 
purity  of  the  divine  nature  and  will.  (2.)  That  all 
his  administrations  rf  government  shall  be  just  and 
faithful,  and  according  to  what  he  has  said.  (3.) 
That  he  shall  rule  in  tlie  hearts  and  consciences  of 
men  by  the  commanding  power  of  ti-uth,  and  the 
Spirit  of  righteousness  and  sanctification.  \\'hen 
Pilate  asked  our  Saviour,  Art  thou  a  king?  he  an- 
swered. For  this  cause  came  I  iiito  the  world,  that  I 
should  bear  witness  unto  the  truth;  (John  xviii.  37.) 
for  he  i-ules  l^y  truth,  commands  men's  wills  by  in- 
forming their  judgments  aright. 

4.  Let  them  be  told  that  his  coming  draws  nigh; 
that  this  King,  this  Judge,  standeth  before  the  door; 
for  he  cometh,  for  he  cometh.  Enoch,  the  seventh 
frcm  Adam,  said  so.  Behold,  the  Lord  cometh^ 
Jude  14.  Between  thiS'  and  his  first  coming  the  re- 
volutions of  many  ages  intervened,  and  yet  he  came 
at  the  set  time,  and  so  sure  will  his  second  coming 
be;  though  it  is  now  long  since  it  was  said.  Behold, 
he  comes  in  the  clouds,  (Rev.  i.  7.)  and  he  is  not  yet 
come.     See  2  Pet.  iii.  4,  &c. 

5.  Let  them  be  called  upon  to  rejoice  in  this  ho- 
nour that  is  put  upon  the  Messiah,  and  this  great 
ti-ust  that  is  to  be  lodged  in  his  hand;  (t.  11,  12.) 
Let  heaven  and  earth  rejoice,  the  sea,  the  field,  and 
all  the  trees  of  the  wood.  The  dialect  here  is  poeti- 
cal; the  meaning  is,  (1.)  That  the  days  of  the 
Messiah  will  be  joyful  days,  and,  as  far  as  his 
grace  and  government  ai'e  submitted  to,  will  bring 
joy  along  with  them;  we  have  reason  to  give  that 
place,  that  soul,  joy,  into  which  Christ  was  admit- 
ted. See  an  instance  of  both;  (Acts  viii.)  when 
Samaria  received  the  gospel,  there  was  great  joy  in 
that  city;  (v.  8.)  and  when  the  eunuch  wns  baptiz- 
ed, he  went  on  his  way  rejoicivg,  v.  39.  (2.)  That 
it  is  the  duty  of  every  cne  of  us  to  ])id  Christ  and 
his  kingdom  welcome;  for  though  they  cr me  con- 
quering and  to  conquer,  yet  they  ccme  peaceably. 
Hosanna,  Blessed  is  he  that  cometh;  and  again, 
Hosanna,  Blessed  be  the  kingdom  of  our  father 
David,  Mark  xi.  9,  10.  Not'rnly  lei  the  daughter 
of  Zion  rejoice  that  her  King  comes,  (Zech.  ix.  9.) 
but  let  all  rejoice.  (3.)  That  the  whole  creation 
will  have  reason  to  rejoice  in  the  setting  up  of 
Christ's  kingdom,  even  the  sea,  rnd  the  field;  for  as 
by  the  sin  of  the  first  Adiim  the  wlirle  creation  was 
made  subject  to  vanity,  so  by  the  grace  of  the 
second  Adam  it  shall,  some  Avay  or  ( thcr,  first  or 
last,  be  delivered  from  the  bondage  of  corruption 
into  the  glorious  'liberty  of  the  children  of  God, 
Rom.  viii.  20,  21.  (4.)  "That  there  will,  in  the  first 
place,  he  joy  in  heaven,  joy  in  the  presence  of  the 
angels  of  God;  for  when  the  First-begotten  was 
brought  into  the  world,  they  sang  their  .anthems  to 
his  praise,  Luke  ii.  14.  (5.)  That  God  will  gra- 
ciously accept  the  holy  joys  and  praises  rf  all  the 
hearty  well-wishers  to  the  kingdom  of  Christ,  be 
their  capacity  ever  so  mean.  The  sea  can  but  roar, 
and  how  the' trees  of  the  wood  can  show  that  they 
rejoice,  I  know  not;  but  he  that  searches  the  heart 
knows  nvhat  is  the  mind  of  the  Spirit,  and  under- 
stands the  language,  the  broken  language,  of  tlie 
weakest. 

PSALM  XCVIL 

This  psalm  dwells  tipon  the  same  subject,  and  is  set  to  the 
same  tunc,  with  the  forefrompr  psalm.  Christ  is  the  Al- 
pha and  the  Omopa  of  both;  they  are  both  penned,  and 
are  both  to  be  sunpr,  to  his  honour;  and  we  make  no- 
thincr  of  thorn,  if  we  do  not,  in  them,  make  melody  ivith 
our  hearts  to  the  I-ord  Jesus.  He  it  is  that  rcijrns,  to  the 
joy  of  all  mankind;  (v.  1.)  and  his  povernment  speaks, 
I.  Terror  to  his  enemies;  for  he  is  a  Prinre  of  inflexible 
justice,  and  irresistible  power,  v.  2-  .7.  II.  Comfort  to 
his  friends  and  loyal  subjects;  arising  from  his  sovereigD 
dominion,  the  care  he  takes  of  his  people,  and  the  pro- 
vision he  makes  for  them,  v.  8. .12.     In  singinp  thi« 


PSALMS,  XCVII. 


489 


psatm,  we  must  be  affected  with  the  glory  of  the  exalted- 
Retleemer,  must  dread  the  lot  of  his  enemies,  and  think 
ourselves  happy,  if  we  are  of  those  that  Zeiss  the  Son. 

1 .  ^'T^HE  Lord  reigneth,  let  the  earth  re- 
1_  joice ;  let  the  multitude  of  isles  be 
glad  thereof.  2.  Clouds  and  darkness  are 
round  about  him:  righteousness  and  judg- 
ment are  the  habitation  of  his  throne.  3.  A 
fire  goeth  before  him,  and  burneth  up  his 
enemies  round  about.  4.  His  lightnings  en- 
hghtened  the  world:  the  earth  saw,  and 
ti-embled.  5.  The  hills  melted  like  wax  at 
the  presence  of  the  Lord,  at  the  presence 
of  the  Lord  of  the  whole  earth.  6.  The 
heavens  declare  his  righteousness,  and  all 
the  people  see  his  glory.  7.  Confounded  be 
all  they  that  serve  gi-aven  images,  that 
boast  themselves  of  idols:  worship  him  all 
ije  gods. 

What  was  to  be  said  among  the  heathen  in  the 
foregoing  psalm,  {v.  10.)  is  here  said  again,  (x*.  1.) 
and  is  made  the  subject  of  this  psalm,  and  of  psalm 
xcix.  The  Lord  reigns;  that  is  the  great  truth 
here  laid  down.  The  Lord  Jehovah  reigns;  he  that 
made  the  .world  governs  it;  he  that  gave  being  gives 
motion  and  power,  gives  law  and  commission,  gives 
success  and  event;  every  man's  judgment  proceeds 
from  the  Lord,  from  his  counsel  and  providence, 
and  in  all  affairs,  both  public  and  private,  he  per- 
forms the  thing  which  he  himself  has  appointed. 
The  Lord  Jesus  reigns;  the  pi'ovidential  kingdom  is 
twisted  in  with  the  mediatorial,  and  the  administra- 
tion of  both  is  in  the  hand  of  Christ;  who  therefore 
is  both  the  Head  of  the  church,  and  Head  over  all 
tJiirigs  to  the  church. 

The  kingdom  of  Christ  is  so  constituted,  that, 

L  It  may  be  matter  of  joy  to  all;  and  it  will  be 
so,  if  it  be'  not  their  own  fault.  Let  the  earth  re- 
joice, f:r  hereby  it  \s  established;  (xcvi.  10.)  it  is 
honoured  and  enrichea,  and,  in  part,  rescued  from 
the  vanity  which  by  sin  it  is  made  subject  to.  Not 
only  let  the  people  of  Israel  rejoice  in  him,  as  King 
of  the  Jews,  and  the  daughter  of  Zion,  as  her  King, 
but  let  all  the  earth  rejoice  in  his  elevation ;  for  the 
kingdoms  of  the  world  shall,  more  or  less,  sooner  or 
later,  become  his  kingdoms:  let  the  multitude  of 
isles,  the  many  or  great  isles,  be  glad  thereof.  This 
is  applicable  to  our  country,  which  is  a  great  isle, 
and  has  many  belonging  to  it;  however,  it  speaks 
comfort  in  general  to  the  Gentiles,  whose  countries 
are  called  the  isles  of  the  Gentiles,  Gen.  x.  5. 
There  is  enough  in  Christ  for  the  multitude  of  the 
isles  to  rejoice  in;  for  though  many  have  been  made 
happy  in  him,  yet  still  there  is  room. 

All  have  reason  to  rejoice  in  Christ's  government. 

1.  In  the  equity  of  it.  •  There  is  an  incontestable 
justice  in  all  the  acts  of  his  government,  both  legis- 
lative and  judicial;  sometimes  indeed  clouds  and 
darkness  are  round  about  him,  his  dispensations  are 
altogether  unaccountable,  his  ivay  is  in  the  sea,  and 
his  fiath  in  the  great  waters;  we  are  not  aware  of 
what  he  designs,  what  he  drives  at;  nor  is  it  fit  that 
we  should  be  let  into  the  secrets  of  his  government; 
there  is  a  depth  in  his  counsels  which  we  must  not 
pretend  to  fathom;  but  still  righteousness  and  judg- 
ment are  the  habitation  of  his  throne;  a  golden 
tliread  of  justice  runs  through  the  whole  web  of  his 
administration.  In  this  he  resides,  for  it  is  his  habi- 
Uition.  In  this  he  rules,  for  it  is  the  habitation  of 
his  throne.  His  com?nandments  are,  and  will  be, 
all  righteous.  Righteousness  and  judgment  are  the 
basis  of  his  throne;,  {so  Dr.  Hammond,)  for  there- 

VoL.  III. — 3Q 


fore  his  throne  is  for  ever  and  ever,  because  his 
sceptre  is  a  right  scefitre,  xlv.  6.  The  throne  is  es- 
tablished in  righteousness.  Evgn  the  heavens  de- 
clare his  righteousness;  (y.  6. )  it  is  as  conspicuous  and 
as  illustrious  as  the  heavens  themselves.  The  an- 
gels of  heaven  will  declare  it,  who  are  employed  as 
messengers  in  the  administration  of  his  government, 
and  therefore  know  more  of  it  than  any  of  his  crea- 
tures. His  righteousness  is  incontestable;  for  who 
can  contradict  or  dispute  what  the  heavens  de- 
clare? 1.  6. 

2.  In  the  extent  of  it  in  the  upper  and  lower 
world. 

(1.)  All  the  men  on  earth  are  under  his  govern- 
ment; either  he  is  served  by  them,  or  he  serves 
himself  by  them.  All  the  fieofile  see  his  glory,  or 
may  see  it.  The  glory  of  God,  in  the  face  of  Christ, 
was  made  to  shine  in  distant  countries,  among  many 
people,  more  or  less,  among  all  people;  the  gospel 
was  preached,  for  aught  we  know,  in  all  languages, 
Acts  ii.  5,  11.  Miracles  were  wrought  in  all  na- 
tions, and  so  all  the  people  saw  his  glory.  Have 
they  not  heard?  Rom.  x.  18. 

(2.)  All  the  angels  in  heaven  are  so;  perhaps  we 
should  not  have  found  this  truth  in  those  words, 
(x*.  7. )  worship  him  all  ye  gods,  if  we  had  not  been 
directed  to  it  by  the  inspired  apostle,  who,  from  the 
Septuagint  version  of  those  words,  makes  the  Mes- 
siah to  be  introduced  into  the  upper  world,  at  the 
ascension,  with  this  charge,  (Heb.  i.  6.)  Let  all  the 
angels  of  God  worship  him;  which  helps  us  to  a 
key  to  this  whole  psalm,  and  shows  us  that  it  must 
be  applied  to  the  exalted  Redeemer,  who  is  gone 
into  heaven,  and  is  on  the  right  harul  of  God;  which 
intimates  that  all  power  is  given  him  both  in  heaven 
and  earth;  angels,  authorities  and  powers  being 
made  subject  unto  him,  1  Pet.  iii.  22.  This  speaks 
the  honour  of  Christ,  that  he  has  such  worshippers; 
and  the  honour  of  all  good  Christians,  that  they 
have  such  fellow-worshippers. 

II.  Christ's  government,  though  it  may  be  mat- 
ter of  joy  to  all,  will  yet  be  matter  of  terror  to  some, 
and  it  is  their  own  fault  that  it  is  so,  v.  3«'5,  7. 
Observe, 

1.  When  the  kingdom  of  Christ  was  to  be  set  up 
in  the  world,  after  his  ascension,  it  would  meet  with 
many  enemies,  and  much  opposition  would  be  given 
to  it.  He  that  reigns  to  the  joy  of  the  whole  earth,  yet, 
as  he  has  his  subjects,  so  he  has  his  enemies,  (v.  3.) 
that  not  only  will  not  have  him  to  reign  over  them, 
but  would  not  have  him  to  reign  at  all;  that  not  only 
will  not  enter  into  the  kingdom  of  heaven  themselves, 
but  do  all  they  can  to  hinder  those  that  are  entering, 
Matth.  xxiii.  13.  This  was  fulfilled  in  the  enmity  ot 
the  unbelieving  Jews  to  the  gospel  of  Christ,  and  the 
violent  persecution  which  in  all  places  they  stirred 
up  against  the  preachers  and  professors  of  it.  These 
enemies  are  here  called  hills,  {v.  5.)  for  their  height 
and  strength,  and  immoveable  obstinacy.  They 
were  the  princes  of  this  world  that  crucified  the 
Lord  of  glory,  1  Cor.  ii.  8.    Ps.  ii.  2. 

2.  The  opposition  which  the  Jews  gave  to  the 
setting  uj)  ot  Christ's  kingdom  turned  to  their  own 
ruin.  Their  persecuting  of  the  apostles,  and  for- 
bidding them  to  speak  to  the  Gentiles,  filled  up  their 
sin,  and  brought  wrath  upon  them  to  the  uttermost, 
1  Thess.  ii.  15,  16.  That  wrath  is  here  compared, 
(1.)  To  consuming  fire  which  goes  before  him,  and 
burns  up  his  enemies,  that  have  made  themselves 
like  chaff  and  stubble,  and  have  set  the  briers  and 
thorns  before  him  in  battle,  Isa.  xxvii.  4.  This  fire 
of  divine  wrath  will  not  only  bum  the  rubbish  upon 
the  hills,  but  will  even  melt  the  hills  themselves 
like  wax,  v.  5.  When  our  God  appears  as  a  con- 
suminiz:  Fire,  even  rocks  will  be  wax  before  him, 
Th('  most  resolute  and  daring  opposition  will  be 
baffled  at  the  presence  of  the  Lord.     His  very  pr©- 


490 


PSALMS,  XCVIl. 


sence  is  enough  to  shame  and  sink  it,  for  he  is  the 
Lord  of  the  whole  earth,  by  whom  all  the  children 
of  men  are  manaeeable,  and  to  whom  they  are  ac- 
countable. Men  nate  and  persecute  God's  people, 
because  they  think  him  absent,  that  the  Lord  has 
forsaken  the  earth;  but  when  he  manifests  his  pre- 
sence, they  melt.  (2.)  To  am  sizing  lig-htnings, 
(y.  4. )  which  strike  a  terror  upon  many.  The  judg- 
ments of  God  brought  upon  the  enemies  of  Christ's 
kingdom,  were  such  as  all  the  world  took  notice  of 
with  terror;  The  earth  saw  and  trembled,  and  the 
ears  of  all  that  heard  were  made  to  tingle.  This 
was  fulfilled  in  the  destruction  of  Jerusalem  and 
the  Jewish  nations  by  tlie  Romans,  about  forty  years 
after  Christ's  resurrection,  which,  like  fire,  wholly 
destroyed  that  people,  and,  like  liglitning,  astonish- 
ed all  their  neighbours;  (Dcut.  xxix.  24.)  but  tlie 
heavens  declare  God's  righteousness  in  it,  and  all 
the  people,  to  this  day,  see  his  glory,  in  those  last- 
ing monuments  of  his  justice,  the  scattered  Jews. 

3.  Idolaters  also  would  be  put  to  confusion  by  the 
setting  up  of  Christ's  kingdom;  {v.  7.)  Co?ifou>ided 
be  all  they  who  serve  graven  images,  the  Gentile 
world,  who  did  service  to  them  that  by  nature  are 
no  gods,  (Gal.  iv.  8.)  who  boast  themselves  of  idols 
as  their  protectors  and  benefactors.  Did  they  that 
served  idols  boast  of  them,  and  shall  the  servants 
of  the  living  God  distrust  him,  or  be  ashamed  of 
him?  Let  them  be  ashamed  that  serve  graven  ima- 
ges. (1.)  This  is  a  prayer  for  the  conversion  of 
the  Gentiles,  that  those  who  have  been  so  long  serv- 
ing dumb  idols  mav  be  convinced  of  their  error, 
ashamed  of  their  folly,  and  may,  by  the  power  of 
Christ's  gospel,  be  brought  to  serve  the  only  li\  ing 
and  tnie  God,  and  may  be  as  much  ashamed  of 
their  idols  as  ever  they  were  proud  of  them.  See 
Isa.  ii.  20,  21.  (2.)  This  is  a  prophecy  of  the  ruin 
of  those  that  would  not  be  reformed  and  reclaimed 
fi'om  their  idohitry;  they  shall  be  confounded  by 
the  destruction  of  paganism  in  the  Roman  empire, 
which  was  fulfilled  about  three  hundred  years  after 
Christ,  so  much  to  the  terror  of  idolaters,  that 
some  think  it  was  the  revolution  under  Constantine 
that  made  even  the  mighty  men  say  to  the  rocks. 
Fall  on  us,  and  hide  us,  Rev.  vi.  15,  16.  This  prayer 
and  prophec}'  are  still  in  force  against  antichristian 
idolaters,  wlio  may  here  read  their  doom;  Con- 
founded be  all  they  that  worship  graven  images. 
See  Jer.  xlviii.  13. 

8.  Sion  heard,  and  was  glad;  and  the 
daughters  of  Judah  rejoiced,  because  of  thy 
judgments,  O  Lord.  9.  For  thou,  Lord, 
art  high  above  all  the  earth ;  thou  art  exalt- 
ed far  above  all  gods.  10.  Ye  that  love 
the  Lord,  hate  evil :  he  preserveth  the  souls 
of  his  saints ;  he  delivereth  them  out  of  the 
hand  of  the  wicked.  1 1.  Light  is  sown  for 
the  rigiiteous,  and  gladness  for  tiie  upright 
in  heart.  12.  Rejoice  in  the  Lord,  ye 
righteous;  and  give  thanks  at  the  remem- 
brance of  his  holiness. 

The  kingdom  of  the  Messiah,  like  the  pillar  of 
cloud  and  fire,  as  it  has  a  dark  side  toward  the 
Eg\'ptians,  so  it  has  a  bright  side  toward  the  Israel 
of  God.  It  is  set  up  in  spite  of  o])i)osition;  and  then 
the  earth  saw  and  trembled,  (i>.  4.)  l)Ut  Zion  heard, 
and  was  glad,  very  glad,  to  hear  of  the  conversion 
of  some,  and  of  the  confusion  of  otliers,  that  is,  the 
conquest  of  all  tliat  stood  it  out  against  Christ.  He- 
joice  greatly,  0  daughter  of  Zion;  for,  behold,  thi/ 
king  comes  unto  thee,  Zcch.  ix.  9.  And  not  Zion  only, 
where  the  temple  was,  but  even  the  daughters  of 


Judah,  rejoiced;  the  common  people,  the  inhabi- 
tants of  the  villages,  they  shall  triumph  in  Christ's 
victories.  The  command  {v.  1.)  is.  Let  the  earth 
rejoice;  but  it  is  only  the  sons  of  Zion  and  the 
daughters  cf  Judah  that  do  rejoice.  All  should  bid 
the  kingdom  of  the  Messiah  welcome,  but  few  do. 
Now  here  observe, 

I.  The  reasons  that  are  given  for  Zion's  joy  in 
the  government  of  the  Redeemer.  The  faithful 
servants  of  God  may  well  rejoice  and  be  glad; 

1.  Because  (iod  is  glorified,  and  whatever  n 
dounds  to  his  honour  is  very  much  his  people's  plea- 
sure. They  rejoice  because  of  thy  judgments,  0 
Lord;  which  ma)-  take  in  both  the  judgments  of  his 
mouth,  and  tlie  judgments  ( f  his  hand,  the  word  of 
his  gospel,  and  his  works  wrcught  for  the  pnpagat 
ing  of  it,  miracles  and  marvellous  providences;  for 
in  these  we  must  own,  "  YV/ow,  Lord,  art  high  above 
all  the  earth;  {v.  9.)  thcu  hast  manifested  thy  sove- 
reignty in  the  kin;^dom  of  nature,  and  thy  ctmmand 
of  all  its  powc  rs,  and  thy  dominion  over  all  nations, 
over  all  hearts;  thou  art  exalted  far  above  all  gods; 
all  deputed  gods,  that  is,  princes;  all  counterfeit 
gods,  that  is,  idols.  The  exaltation  of  Christ,  and 
the  advancement  of  God's  glory  among  men  there- 
by, are  the  rejoicing  of  all  the  saints. 

2.  Because  care  is  taken  for  their  safety.  Those 
tliat  pay  allegiance  to  Christ,  as  a  King,  shall  be 
sure  of  his  protection;  princes  are  the  shields  of  the 
earth,  Christ  is  so  to  his  subjects,  they  may  put 
their  trust  under  his  shadow,  and  rejoice  in  it;  tor, 
{y.  10.)  He  preserves  the  souls  of  the  sairits;  he  pre- 
serves their  lives  as  long  as  he  has  any  work  for 
them  to  do,  and  wonderfully  delivers  them  many  a 
time  out  of  the  hand  of  the  wicked,  their  persecu- 
tors that  thirst  after  their  blood;  ior  precious  in  the 
sight  of  the  Lord  is  the  death  of  his  saints.  But 
something  more  is  meant  than  their  li\  es;  for  they 
that  will  be  his  disciples  must  be  willing  to  lav  down 
their  lives,  and  not  indent  for  the  securing  oi  them. 
It  is  the  immortal  soul  that  Christ  preserves,  the 
inward  man,  which  may  be  renewed  more  and 
more  when  the  outward  man  decays.  He  will 
preserve  the  souls  of  his  saints  from  sin,  from  apos- 
tasy, and  despair,  under  tlieir  greatest  trials;  he 
will  deliver  them  out  of  the  hands  of  the  wicked  one 
that  seeks  to  devour  them;  he  will  preserve  them 
safe  to  his  heavenly  kingdom,  2  Tim.  iv.  18.  They 
have  therefore  reason  to  be  glad,  being  thus  safe. 

3.  Because  provision  is  made  for  their  comfort; 
those  that  rejoice  in  Christ  Jesus,  and  in  his  exalta 
tion,  have  fountains  of  joy  treasured  up  for  them, 
which  will  be  opened  sooner  or  later;  (x^.  11.)  Light 
is  sown  for  the  righteous,  that  is,  gladness  for  tlie 
upright  in  heart.  The  subjects  ot  Christ's  king- 
dom are  bid  to  expect  tribulation  in  the  world;  they 
must  suffer  by  its  malice,  and  must  not  share  in  its 
mirth;  yet  let  them  know,  to  their  comfort,  that 
light  is  sown  for  them,  it  is  designed  and  prepared 
fortliem;  what  is  sown  will  come  up  again  in  due 
time;  though,  like  a  winter  seedness,  it  may  lie 
long  under  the  clods,  and  seem  to  be  lost  and  buried, 
yet  it  will  return  in  a  rich  and  plentiful  increase, 
(iod's  goodness  shall  be  sure  of  a  harx<est  in  the  ap- 
pointed weeks.  They  that  sow  in  tears,  shall,  with- 
out fail,  reap  in  joy,  cxxvi.  5,  6.  Christ  told  his 
disciples,  at  parting,  (John  xvi.  20.)  You  shall  be 
sorrowful,  but  i/our  sorrow  shall  be  turned  into 
joy.  Gladness  is  sure  to  the  upright  in  heart,  to 
those  only  that  are  sincere  in  religion.  The  joy  of 
the  hypocrite  is  but  for  a  rnoment.  There  is  no 
serenity  without  a  lasting  sincerity. 

II.   The  rules  that  are  given  for  Zion's  joy. 

1.  Let  it  be  a  pure  and  holy  joy;  "Ye  that  love 
the  Lord  Jesus,  that  love  his  appearintc  and  king- 
dom, that  love  his  word  and  his  exaltation,  see  that 
ye  hate  evil,  the  evil  of  sin,  every  thing  that  is  ofTen- 


PSALMS,  XCVIII. 


491 


sive  to  him,  and  will  throw  you  out  of  his  favour." 
Note,  A  ti-ue  love  to  God  will  show  itself  in  a  real 
hatred  of  all  sin,  as  that  abominable  thing  which  he 
hates.  The  joy  of  the  saints  should  likewise  con- 
firm their  antipathy  to  sin,  and  divine  comforts 
should  put  their  mouths  out  of  taste  for  sensual 
pleasures. 

2.  Let  the  joy  terminate  in  God;  {v.  12.)  Rejoice 
in  the  Lord,  ye  righteous;  let  all  the  streams  of 
comfort,  which  flow  to  us  in  the  channel  of  Christ's 
kingdom,  lead  us  to  the  Fountain,  and  oblige  us  to 
rejoice  i?i  the  Lord.  All  the  lines  of  joy  must  meet 
in  him  as  in  the  Centre.     See  Phil.  iii.  3. — iv.  4. 

3.  Let  it  express  itself  in  praise  and  thanksgiv- 
ing; Give  thanks  at  the  rertiembrance  of  his  holiness. 
Whatever  is  the  matter  of  cur  rejoicing,  ought  to 
be  the  matter  of  our  thanksgiving;  and  particularly 
the  holiness  of  God.  They  that  hi\te  sin  tliemselves, 
are  glad  that  God  does  so,  in  hopes  thnt  therefore 
he  will  not  suffer  it  to  have  dominion  over  them. 
Note,  (1.)  We  ought  to  be  much  in  the  remem- 
brance of  God's  holiness,  the  infinite  purity,  recti- 
tude, and  perfection,  of  the  divine  nature.  We 
must  be  ever  mindful  of  his  holy  covenant,  which 
he  has  confirmed  with  an  oath  by  his  holiness.  (2.) 
We  ought  to  give  thanks  at  the  remembrance  of  his 
holiness;  not  only  give  him  the  glory  of  it  as  it  is  an 
honour  to  him,  but  give  him  thanks  for  it  as  it  is  a 
favour  to  us;  and  an  unspeakable  favour  it  will  be, 
if,  through  grace,  we  ^yh  partakers  of  his  holiness. 
It  is  God's  holiness,  which,  above  all  his  attributes, 
the  angels  celebrate;  (Isa.  vi.  3.)  Holy,  holy,  holy. 
Sinners  tremble,  but  saints  rejoice,  at  the  remem- 
brance of  God^s  holiness,  Ps.  xxx.  4. 

PSALM  XCVIIL 

This  psalm  is  to  the  same  purport  with  the  two  foregoing 
psalms;  it  is  a  prophecy  of  the  kingdom  of  the  Messiah, 
the  setting  of  it  up  in  the  world,  and  the  bringing  of  the 
Gentiles  to  it.  The  Chaldee  entitles  it  a  prophetic  psalm. 
It  sets  forth,  I.  The  glory  of  the  Redeemer,  v.  1 . .  3. 
H.  The  joy  of  the  redeemed,  v.  4 . .  9.  If  we  in  a  right 
manner  give  to  Christ  this  glorj-,  and  upon  right  grounds 
take  to  ourselves  this  joy,  in  sniging  this  psalrn,  we  sing 
it  with  understanding.  If  they  who  saw  Christ's  day  at 
a  distance,  and  in  the  promise  only,  must  rejoice  and 
triumph  thus,  much  more  reason  have  we  to  do  so,  who 
see  these  things  accomplished,  and  share  in  the  better 
things  provided  for  us,  Heb.  xi.  40. 

A  fisalm. 

1.  i~\  SING  unto  the  Lord  a  new  song; 
\j'  for  he  hath  done  marvellous  things : 
his  right  hand  and  his  holy  arm  hath  got- 
ten him  the  victory.  2.  The  Lord  hath 
made  known  his  salvation  :  his  righteous- 
ness hath  he  openly  showed  in  the  sight  of 
the  heathen.  3.  He  hath  remembered  his 
mercy  and  his  truth  toward  the  house  of 
Israel :  all  the  ends  of  the  earth  have  seen 
the  salvation  of  our  God. 

We  are  here  called  upon  again  to  sing  unto  the 
L'yrd  a  new  song,  as  befcre,  xcvi.  1.  "Smg  a  most 
excellent  song,  the  best  song  you  have."  Let  the 
song  of  Christ's  love  be  like  Solomon's  on  that  sub- 
ject, a  song  of  songs.  A  song  of  praise  for  redeem- 
'ng  love  is  a  new  song,  such  a  song  as  had  not  been 
•Jing  before;  for  this  is  a  mystery  which  was  hid 
trom  ages  and  generations.  Converts  sing  a  new 
iong,  very  different  from  what  they  had  sung;  they 
change  their  wonder,  and  change  their  joy,  and 
therefore  change  their  note.  If  the  grace  of  God 
uut  a  new  heart  into  our  breasts,  it  will  therewith 
put  a  new  song  into  our  mouths.  In  the  new  Jeru- 
salem there  will  be  new  songs  sung,  that  will  be 
new  to  eternity,  and  never  wax  old. 


Let  this  new  song  be  sung  to  the  praise  of  God,  in 
consider.tticn  of  these  four  things: 

1.  The  wonders  he  has  wrought;  He  has  done 
marvellous  things,  v.  1.  Note,  The  work  of  our 
salvation  by  Christ  is  a  work  of  wonder.  If  we  take 
a  view  of  all  the  steps  of  it,  from  the  contrivance  of 
it,  and  the  counsels  of  God  concerning  it  before  all 
time,  to  the  consummation  of  it,  and  its  everlasting 
consequences  when  time  shall  be  no  more,  we  shall 
say,  God  has  in  it  done  marvellous  things;  it  is  all 
his  doing,  and  it  is  marcellous  in  our  eyes.  The 
more  it  is  known,  the  more  it  will  be  admired. 

2.  The  conquests  he  has  won ;  His  right  hand  and 
his  holy  arm  have  gotten  him  the  victory.  Our  Re- 
deemer has  surmounted  all  the  difficulties  that  lay 
in  the  way  of  our  redemption,  has  broken  through 
them  all,  and  was  not  discouraged  by  the  services 
or  sufferings  appointed  him.  He  has  subdued  all 
the  enemies  that  opposed  it,  has  gotten  the  victory 
over  Satan,  disarmed  him,  and  cast  him  out  of  his 
strong  holds,  has  spoiled  jirincipalities  and  powers, 
(Col.  ii.^  15.)  has  taken  the  prey  from  the  mighty, 
(Isa.  xlix.  24.)  and  given  death  his  death's  wound; 
he  has  gotten  a  clear  and  complete  \ictor\',  not  only 
for  himself  but  for  us  also,  for  we  thixmgh  him  are 
more  than  conquerors.  He  got  this  victory  by  his 
own  power,  there  was  none  to  help,  none  to  uphold, 
none  that  durst  venture  into  the  service;  but  his 
right  hand  and  his  holy  arm,  which  are  therefore 
always  stretched  out  with  good  success,  because 
they  are  never  stretched  out' but  in  a  good  cause; 
these  have  gotten  him  the  victory,  have  brought 
him  relief  or  deliverance.  God's  power  and  faith- 
fulness, called  here  his  right  hand  and  his  holy  arm, 
brought  relief  to  the  Lord  Jesus,  in  raising  him  from 
the  dead,  and  exalting  him  personally  to  the  right 
hand  of  God;  so  Dr.  Hammond. 

3.  The  discoveries  he  has  made  to  the  world  of 
the  work  of  redemption.  Wiiat  he  has  wrought 
for  us  he  has  revealed  to  us,  and  both  bv  his  Son; 
the  gospel-revelation  is  that  on  which  the  gospel- 
kingdom  is  founded;  The  word  which  God  sent. 
Acts  x._36.  The  opening  of  the  sealed  book  is  that 
which  is  to  be  celebrated  with  songs  of  praise, 
(Rev.  V.  8. )  because  by  it  was  brought  to  light  the 
mystery  which  had  long  been  hid  in  God.  Observe, 
(1. )  The  subject  of  this  discovery;  his  salvation  and 
his  rightecusness,  v.  3.  Righteousness  and  salva- 
tion are  often  put  together,  as  Isa.  Ixi.  10. — xlvi. 
13. — li.  5,  6,  8.  Salvation  denotes  the  redemption 
itself,  and  righteousness  the  way  in  which  it  was 
wrought,  by  the  righteousness  of  Christ.  Or,  the 
salvation  includes  all  our  gospel-privileges,  and  the 
righteousness  all  our  gospel-duties;  both  are  made 
known,  for  God  has  joined  them  together,  and  we 
must  not  separate  them.  Or,  righteousness  is  here 
put  for  the  way  of  our  justification  by  Christ,  which 
IS  revealed  in  the  gospel  to  be  by  faith,  Rom.  i.  17. 
(2.)  The  plainness  of  this  discovery;  he  has  openly 
showed  it,  not  in  types  and  figures  as  under  the 
law,  but  it  is  written  as  with  a  sun-beam,  that  he 
that  runs  may  read  it.  Ministers  are  appointed  to 
preach  it  with  all  plainness  of  speech.  (3.)  The 
extent  of  this  discoverv;  it  is  made  in  the  sight  of 
the  heathen,  and  not  of  the  Jews  only;  Ml  the  ends 
of  the  earth  have  seen  the  salvation  of  our  God;  fcr 
to  the  Gentiles  was  the  word  of  salvation  sent. 

4.  The  accomplishment  of  the  prophecies  and  the 
promises  of  the  Old  Testament,  in  this;  {x>.  3.)  He 
has  remembered  his  mercy  and  his  truth  toward  the 
house  of  Israel.  God  had  mercy  in  store  for  the 
seed  of  Abraham,  and  had  given  them  many  and 
great  assurances  of  the  kindness  he  designed  them 
in  the  latter  days;  and  it  was  in  pursuance  of  all 
those,  that  he  raised  up  his  Son  Jesus  to  be  not  only 
a  Light  to  lighten  the  Gentiles,  but  the  Glory  ofh'is 
people  Israel,  for  he  sent  him,  in  the  first  place,  to 


492 


PSALMS,  XCIX. 


bless  them.  God  is  said,  in  sending  Christ,  to  p.er- 
form  the  mercy  promised  to  our  fathers,  and  to  re- 
member the  holy  coveriant,  Luke  i.  72.  It  was  in 
consideration  of  that,  and  not  of  their  merit. 

4.  Make  a  joyful  noise  unto  the  Lord, 
all  the  earth;  make  a  loud  noise,  and  rejoice, 
and  sing  praise.  5.  Sing  unto  the  Lord 
with  the  harp  ;  with  the  harp,  and  the  voice 
of  a  psalm.  6.  With  trumpets,  and  sound 
of  cornet,  make  a  joyful  noise  before  the 
Lord  the  King.  7.  Let  the  sea  roar,  and 
the  fulness  thereof;  the  world,  and  they  that 
dwell  therein.  8.  Let  the  floods  clap  tlip.ir 
hands :  let  the  hills  be  joyful  together  9. 
Before  the  Lord  :  for  he  cometh  to  judge 
tlie  earth  :  with  righteousness  shall  he  judge 
the  world,  and  the  people  with  equity. 

The  setting  up  of  the  kingdom  of  Christ  is  here 
represented  as  a  matter  of  joy  and  praise. 

1.  Let  all  the  childi'en  of  men  rejoice  in  it,  for 
they  all  have,  or  may  have,  benefit  by  it.  Again 
and  again  we  are  here  called  upon  by  all  ways  and 
means  possible  to  express  our  joy  in  it,  and  give  God 
praise  for  it;  Make  a  joyful  noise,  as  before,  xcv. 
1,  2.  Make  a  loud  noise,  as  those  that  are  affected 
with  those  glad  tidings,  and  are  desirous  to  affect 
others  with  them;  Rejoice  and  sing-  firaise;  sing 
Hosanna;  (Mutth.  xxi.  9.)  sing  Hallelujahs,  Rev. 
xix.  6.  Let  him  be  welcomed  to  the  throne,  as 
new  kings  are,  with  acclamations  of  joy  and  loud 
shouts,  till  the  earth  ring  again,  as  when  Solomon 
was  proclaimed,  1  Kings  i.  40.  And  let  the  shouts 
of  the  crowd  be  accompanied  with  the  singer^  and 
filayers  on  instruments,  (Ps.  Ixxxvii.  7. — Ixviii. 
25.)  as  is  usual  in  such  solemnities.  (1.)  Let  sacred 
songs  attend  then-w  King;  "Sing /iruisf,  singiuith 
the  voice  of  a  psalm.  Express  your  j<iy;  thus  pro- 
claim it,  thus  excite  it  yet  more,  and  thus  propa- 
gate it  among  others."  (2.)  Let  these  be  ass  sted 
with  sacred  music,  not  only  with  the  soft  and  gentle 
melody  of  the  haip,  but,  since  it  is  a  vict(,rious 
King,  whose  glory  is  to  be  celebrated,  who  gees  forth 
conquering  and  to  conquer,  let  him  be  pro'claimcd 
with  the  martial  sound  of  the  ti-umpet  and  cornet, 
V.  6.  Let  all  this  joy  be  directed  to  Ciod,  and  ex- 
pressed in  a  solemn  religious  manner;  Make  a  joy- 
ful noise  to  the  Lord,  v.  4.  Sing  to  the  Lord;  {v. 
5. )  do  it  before  the  Lord,  the  King,  v.  6.  Carnal 
mirth  is  an  enemy  to  this  holy  joy.  When  Da\  id 
danced  liefore  the  ark,  he  pleaded  that  it  -.uas  before 
the  Lord;  and  the  piet)'  and  devotion  of  the  inten- 
tion not  only  vindicated  what  he  did,  Ijut  cnnmiend- 
ed  it.  We  must  rejoice  before  the  Lord,  whenc\er 
we  draw  near  to  him,  (Dcut.  xii.  12. )  liefnre  the  Lord 
Jesus,  and  before  him,  not  only  as  the  Sni'ur,  but 
as  the  King,  the  King  of  kings,  the  church's  King, 
and  our  King. 

2.  Let  the  inferior  creatures  rejoice  in  it,  v.  7»  -9. 
This  is  to  the  same  purport  with  what  we  had  be- 
fore; (xcvi.  11- '13.)  Let  the  sea  roar,  and  let  that 
be  called,  not  as  it  u^ed  to  be,  a  dreadful  noise,  but 
a  joijful  noise;  for  the  coming  of  Christ,  and  the 
salvation  wrought  out  by  him,  have  qviitc  altered 
the  property  c)f  the  troubles  and  terrors  of  this 
world,  so  that  when  the  floods  lift  up  their  voice, 
lift  up  their  waves,  we  must  not  construe  that  to  t)e 
the  sea  roaring  against  us,  but  rather  rejoicing 
ivith  us.  Let  the  floods  express  tlieir  joy,  as  men 
do  when  they  clap  their  hands;  und  let  the  hills 
that  tremble  for  fear,  before  Ciod,  when  he  came 
down  to  give  the  law  at  mount  Sinai,  dance  for  joy, 
before  him,  when  his  gospel  is  preached,  and  that 


word  of  the  Lord  goes  forth  from  Zion  in  a  stil. 
small  voice;  Let  the  hills  he  joyful  together  bejore. 
the  Lord.  This  intimates  that  the  kingaom  of 
Christ  would  be  a  blessing  to  the  whole  creation; 
but  that,  as  the  inferior  creatures  declare  the  glorv 
of  the  Creator,  (xix.  1.)  so  they  declare  the  glorv 
of  the  Redeemer,  for  by  him  all  things  not  only  sub- 
sist in  their  being,  huX  consist  in  their  order.  It  in- 
timates likewise,  that  the  children  of  men  would  be 
wanting  in  paving  their  due  respects  to  the  Redeem- 
er, and  therefore  that  he  must  look  for  his  honour 
from  the  sea  and  the  floods,  which  would  shame  the 
stupidity  and  ingratitude  cf  mankind.  And  perhaps 
respect  is  here  had  to  the  ueiv  heavens  and  the  new 
earth,  which  we  yet,  according  to  his  promise,  look 
for;  (2  Pet.  iii.  13.)  and  this  second  mention  of  his 
coming,  after  the  like,  (Ps.  xcvi. )  may  principally 
refer  to  his  second  coming,  when  all  these  things 
shall  be  so  dissolved  as  to  be  refined;  then  shall  he 
come  Xo  judge  the  world  with  righteousness.  In  the 
prospect  of  that  day  all  that  are  sanctified  do  I'ejoice, 
and  even  the  sea,  and  the  floods,  and  the  hills, 
would  rejoice,  if  they  could.  One  would  think  that 
Virgil  had  these  psalms  in  his  eye,  as  well  as  the 
oracles  of  tlie  Cumcan  Siliyl,  in  his  fourth  eclogue, 
where  he  cither  ignorantly,  or  basely,  applies  to 
Asinius  PoUio  the  ancient  pn  pliccies,  which  at  that 
time  were  expected  to  be  fulfilled;  for  he  lived  in 
the  reign  of  Augustus  Cxsar,  a  little  before  our  Sa- 
viour's birth.  He  owns  they  looked  for  the  birth 
of  a  child  from  heaven,  that  should  be  a  gi-eat  bless- 
ing to  the  world,  and  restore  the  golden  age. 

Jam  nova  progi  nics  ca.'lo  dcmittilur  alto — 
A  new  raco  descends  I'lom  the  lofty  sky  ; 

and  that  should  take  away  sin; 

Tc  duce,  si  qua  manent  sceleris  vestigia  nostri, 
Iirita  perpetuii  solvent  forniidine  terras — 
Thine  influence  shall  efface  every  stain  of  corruption, 
And  free  the  world  from  alarm. 

Many  other  things  he  says  of  this  long-looked-for 
child,  which  Ludovicus  Vives,  in  his  notes  on  that 
eclogue,  thinks  applicable  to  Christ;  and  he  con- 
cludes, as  the  psalmist  here,  with  a  prospect  of  the 
rejoicuig  of  the  whole  creation  herein: 

Aspice,  venturo  la;tentur  ut  omnia  sa"clo — 
See,  how  this  promis'd  age  makes  all  rejoice. 

And  if  all  rejoice,  why  should  not  we.'' 

PSALxM  XCTX. 

Still  we  are  celebrating  the  plories  of  the  kingdom  of  God 
among  men,  and  are  called  upon  to  praise  him,  as  in  the 
foregoing  psalms;  but  those  psalms  looked  forward  to 
the  times  of  the  gospel,  and  prophesied  of  the  graces  and 
comforts  of  those  times;  this  psalm  seems  to  dwell 
more  upon  the  Old  Testament  dispensation,  and  the 
manifestation  of  God's  glory  and  grace  in  that.  The 
Jews  were  not,  in  expectation  of  the  Messiah's  kingdom 
and  the  evangelical  worsliip,  to  neglect  the  divine  regi- 
men they  were  then  tiiider,  and  the  ordinances  that  were 
then  given  them,  but  in  them  to  see  God  reigning,  and  to 
worship  before  him  according  to  the  law  of  Moses.  Pro- 
phecies of  good  things  to  come,  must  not  lessen  our  es- 
teem of  good  thin<rs  present.  To  Israel  indeed  pertained 
the  promises,  which  they  were  bound  to'believe;  but  to 
them  pertained  also  the  giving  of  the  law,  and  the  service 
of  God,  which  they  were  also  bound  dutifully  and  con- 
scientiously to  attend  to,  Rom.  i.\.  4.  And  tliis  they  are 
called  to  do,  in  this  psalm;  where  yet  there  is  much  of 
Christ,  for  the  government  of  (he  church  was  in  the 
hands  of  the  Eternal  Word  before  he  was  incarnate; 
and,  besides,  the  ceremonial  services  were  types  and 
figures  of  evangelical  worship.  The  people  of  Israel 
are  here  required  to  praise  and  exalt  God,  and  to  worship 
liefore  him,  in  consideration  of  these  two  things:  I. 
The  happy  constitution  of  the  govertuiient  they  were 
under,  both  in  sacred  and  civil  things,  v.  1..6.  II. 
Some  instances  of  the  happy  administration  ol  it,  v.  6-  .9. 
In  singing  this  psalm,  we  must  set  ourselves  to  exalt  the 
name  of  God,  as  it  is  made  known  to  us  in  the  gospel, 
which  we  have  much  more  reason  to  do  than  they  hid 
who  lived  under  the  law. 


PSALMS,  XCIX. 


493 


J'^HE  Lord  reigneth;  let  the;  people 
tremble:  he  sjtteth  between  the  clie- 
mbims ;  let  the  eartii  be  moved.  2.  The 
Lord  is  great  in  Zioa,  and  he  is  high  above 
all  people.  3.  Let  them  praise  thy  great 
an;!  terrible  name  ;  >/'  it  is  holy.  4.  The 
king's  strength  also  loveth  judgment;  thou 
dost  establish  equity  :  thou  executest  judg- 
ment and  righteousness  in  Jacob.  5.  Exalt 
ye  the  Lord  our  God,  and  worship  at  his 
footstool ;  for  he  is  holy. 

The  foundation  of  all  religion  is  laid  in  this  truth, 
That  the  Lord  reigns.  God  governs  the  world  by 
his  providence,  governs  the  churcli  by  his  grace, 
and  both  by  his  Son.  We  are  to  believe  not  only 
that  the  Lord  lives,  but  that  the  Lord  reigm.  This 
is  the  triumph  of  the  Christian  church,  and  here  it 
was  the  ti-iumph  of  the  Jewish  church,  that  Jehovah 
was  their  King;  and  hence  it  is  inferred,  Let  the 
fieofik  tremble,  that  is,  (1.)  Let  even  the  subjects 
of  this  kingdom  tremble;  foi  the  Old  Testament 
dispensation  had  much  of  terror  in  it:  at  mount 
Sinai,  Israel,  and  even  M  -ses  himself,  did  exceed- 
ingly fear  and  quake;  and  then  God  was  terrible  tn 
his  holy  places;  even  when  he  appeared  in  his  peo- 
ple's behalf,  he  did  terrible  things.  But  we  are  not 
now  come  to  that  mount  that  burned  ivithfire,  Heb. 
xii.  18.  Now  that  the  Lord  reigns,  let  the  earth 
rejoice:  then  he  I'uled  more  by  the  power  of  holy 
fear,  now  of  holy  love.  (2.)  Much  more  let  the 
enemies  of  this  kingdom  tremble;  for  he  will  either 
bring  them  into  obedience  to  his  golden  sceptre,  or 
crusii  them  with  his  iron  rod.  The  Lord  reigns, 
though  the  fieojile  be  stirred  with  indignation  at  it; 
though  they  fret  away  all  their  spirits,  their  rage  is 
all  in  vain,  he  will  set  his  King  upon  his  holy  hill  of 
Zion,  in  despite  of  them;  (ii.  !•  -iS. )  first,  or  last,  he 
will  make  them  tremble,  Rev.  vi.  15,  8cc.  The 
Lord  reigns,  let  the  earth  be  moved.  Those  that 
submit  to  him,  shall  be  established,  and  not  moved; 
f  xcvi.  10. )  but  they  that  oppose  him  will  be  moved. 
Heaven  and  earth  shall  be  shaken,  and  all  nations; 
but  the  kingdom  of  Christ  is  wh  it  cannot  be  moved; 
th°  things  which  cannot  he  shaken,  shall  remain, 
Heb.  xii.  27.  In  these  is  continuance,  Isa.  Ixiv.  5. 
God's  kingdom,  set  up  in  Israel,  is  here  made  the 
subject  of  the  psalmist's  praise. 

1.  God  presided  in  the  affairs  of  religion;  He  sit- 
teth  between  the  cherubims,  {v.  1.)  as  on  his  throne, 
to  give  law  by  the  oracles  thence  delivered;  as  on 
the  mercy-seat,  to  receive  petitions.  This  was  the 
honour  of  Israel,  that  they  had  among  them  the 
Shechinah,  or  special  presence  of  God,  attended 
by  the  holy  angels:  the  temple  w  is  the  royal  palace, 
and  the  Holy  of  holies  was  the  presence-chamber. 
The  Lord  'is  great  in  Zion;  {v.  2.)  there  he  is 
known  and  praised,  (Ixxvi.  1,  2.)  there  he  is  served 
as  great,  more  than  any  where  else;  he  is  high  there 
above  all  fieofile;  as  that  which  is  high  is  exposed 
to  view,  and  looked  up  to,  so  in  Zion  the  perfections 
of  the  divine  nature  appear  more  conspicuous  and 
more  illustrious  than  anv  where  else.  Therefore 
let  them  that  dwell  in  Zion,  and  worship  there, 
firaise  thii  great  and  terrible  name,  and  give  thee 
the  glory  due  unto  it,  for  it  is  holy.  The  holiness 
of  God's  name  makes  it  truly  great  to  his  friends, 
and  terrible  to  his  enemies',  v.  3.  T'his  is  that 
which  they  above  adore.  Holy,  holy,  holy. 

2.  He  was  all  in  all,  in  their  civil  government,  v. 
4.  As  in  Jenisalem  was  the  testimony  of  Israel, 
whither  the  tribes  went  up,  so  there  were  set  thrones 
of  judgment,  (cxxii.  4,  5.")  their  government  was  a 
theocracy:  he  raised  up  David  to  nile  over  them, 


(and  some  think  this  psalm  was  penned  u]jon  occa- 
sion of  his  quiet  and  h..ppy  settlement  ia  the  throne,) 
and  he  is  the  king  whose  strength  loves  judgment. 
He  is  strong,  all  his  strength  he  has  from  God,  and 
his  strength  is  not  abused  for  the  support  of  any 
wrong,  as  the  power  of  great  princes  otten  is,  but  it 
loves  judg7nent;  he  does  justice  with  his  power,  and 
does  it  with  delight;  and  herein  he  was  a  type  of 
Christ,  to  whom  God  would  give  the  throne  of  his 
father  David,  to  do  judgment  and  justice.  He  has 
power  to  crush,  but  his  strength  loves  judgmait;  he 
does  not  rule  with  rigour,  but  with  moderation,  with 
wisdom,  and  with  tenderness.  The  people  of  Israel 
had  a  good  king;  but  they  are  here  taught  to  look 
up  to  God,  as  him  by  whom  their  king  reigns;  Tho'j, 
dost  establish  equity;  God  gave  them  those  excel- 
lent laws  by  which  they  were  governed;  and  thou 
executest  judgment  and  righteousness  in  Jacob;  h." 
not  only  by  his  immediate  providences  ofte"  exei.u- 
ted  and  enforced  his  own  laws,  but  '.ook  care  for  me 
administration  of  justice  among  them  by  civil  mae:-- 
trates,  who  reigned  by  him,  and  by  him  did  decret 
justice.  Their  judges  judged  for  God,  and  their 
judgment  was  his,  2  Chron.  xix.  6. 

Putting  these  two  things  together,  we  see  what 
was  the  happiness  of  Israel  above  any  other  people, 
as  Moses  had  described  it,  (Deut.  iv.  7,  8.)  that 
they  had  God  so  nigh  unto  the?n,  sitting  between 
the  chei-ubims,  and  that  they  had  statutes  andjudg- 
me.nts  so  righteous,  by  which  equity  was  establislied, 
and  God  himself  ruled  in  Jacob;  from  which  he  in- 
fers this  command  to  that  happy  people;  {v.  5.) 
''Exalt  ye  the  Lord  our  God,  ana  worship  at  his 
footstool;  give  him  the  glory  of  the  good  govern- 
ment you  are  under,  as  it  is  now  established,  both 
in  church  and  state."  Note,  (1.)  The  greater  the 
public  mercies  are,  which  we  have  a  share  in,  the 
more  we  are  obliged  to  bear  a  part  in  the  public 
homage  paid  to  God:  the  setting  up  of  the  kingdom 
of  Christ,  especially,  ought  to  be  the  matter  of  our 
praise.  (2.)  When  we  draw  nigh  to  God,  to  wor- 
ship him,  our  hearts  must  be  filled  with  high 
thoughts  of  him,  and  he  must  be  exalted  in  our 
souls.  (3.)  The  more  we  abase  ourselves,  and  the 
more  prosti-ate  we  are  before  God,  the;  more  we 
exalt  him.  We  must  worship,  at  his  footstool,  at  his 
ark,  which  was  as  the  footstool  to  the  mercy-seat 
between  the  cheruliims;  or,  we  must  cast  ourselves 
down  upon  the  pavement  of  his  courts;  and  good 
reason  we  have  to  be  thus  reverent, /or  he  is  holy; 
and  his  holiness  should  strike  an  awe  upon  us,  as  it 
does  on  the  angels  themselves,  Isa.  vi.  2,  3. 

6.  Moses  and  Aaron  among  his  priests, 
and  Samuel  among  them  that  call  upon  his 
name  :  they  called  upon  the  Lord,  and  he 
answered  them.  7.  He  spake  unto  them 
in  the  cloudy  pillar :  they  kept  his  testimo- 
nies, and  the  ordinance  that  he  gave  them. 
8.  Thou  answeredst  them,  O  Lord  our 
God  :  thou  wast  a  God  that  forgavest  them, 
though  thou  tookest  vengeance  of  their  in- 
ventions. 9.  Exalt  the  Lord  our  God, 
and  worship  at  his  holy  hill :  for  the  Lord 
our  God  is  holy. 

The  happiness  of  Israel  in  God's  government  is 
here  further  made  out  by  some  pailicular  instances 
of  his  administration,  especially  with  reference  to 
those  that  were,  in  their  day,  the  prime  leaders, 
and  most  active  useful  governors,  of  that  people, 
Moses,  Aaron,  and  Samuel,  in  the  former  of  whom 
the  theocracy  or  divine  government  liegan,  (for  they 
were  employed  to  form  Israel  into  a  people,)  and  in 
the  last  of  whom  that  form  of  government,  in  a  great 


194 


PSALMS,  C. 


measure,  ended;  for  when  the  people  rejected 
baimiel,  and  urged  him  to  resign,  they  are  said  to 
reject  (iod  hinKtlf,  that  he  should  not 'be  so  imme- 
diite  y  their  King  as  he  had  been,  (1  Sam.  viii.  7.) 
for  now  thjy  would  have  a  king,  like  all  the  nations. 
Moses,  as  well  as  Aaron,  is  said  to  be  among  his 
prieats,  for  he  executed  the  priest's  office  till  Aaron 
was  settled  in  it,  and  he  consecrated  Aaron  and  his 
sons;  therefore  the  Jews  call  him  the  Priest  of  the 
priests. 
Now  concerning  these  three  chief  rulers  observe, 
I.  The  intimate  communion  they  had  with  God, 
and  the  wonderful  favour  to  which  he  admitted 
them.  None  of  all  the  nations  of  the  earth  could 
produce  three  such  men  as  these,  that  had  such  an 
intercourse  with  Hea\en,  and  whom  God  knew  by 
name,  Exod.  xxxiii.  17. 

Here  is,  (1.)  Their  gracious  observance  of  God: 
no  kingdom  had  men  that  honoured  God  so  as  these 
three  men  of  tlie  kingdom  of  Israel  did.  They  ho- 
noured him,  [I.  ]  By  their  prayers.  Samuel,  though 
not  am.mg  his  priests,  yet  was  among  them  that 
called  on  his  na7ne;  and  for  this  they  were  all  famous. 
They  called  upon  the  Lord;  they  relied  not  on  their 
own  wisdom  or  virtue,  but  in  every  emergency  had 
recourse  to  God,  toward  him  was  their  desire,  and 
on  him  tlieir  dependence.  [2.  ]  By  their  obedience ; 
They  kept  his  testimonies,  and  the  ordinance  that  he 
gave  them;  they  made  conscience  of  their  duty;  and 
m  every  thing  made  God's  word  and  law  their  rule, 
as  knowing,  that,  unless  they  did  so,  they  could  not 
expect  their  prayers  should  be  answered,  Prov. 
xxviii.  9.  Moses  did  all  according  to  the  pattern 
showed  him;  it  is  often  repeated,  According  to  all 
that  God  coinmanded  Moses,  so  did  he:  Aaron  and 
Samuel  did  likewise.  Those  were  the  greatest  men 
and  most  honourable,  that  were  most  eminent  for 
keeping  God's  testimonies,  and  conforming  to  the 
i-ule  of  his  word. 

(2.)  God's  gracious  acceptance  of  them;  He  cin- 
swered  them,  and  granted  them  the  things  which 
they  called  upon  him  for:  they  all  wonderfully  pre- 
vailed with  God  in  prayer;  niiracles  were  wrought 
at  their  special  instance  and  request;  nay,  he  not 
only  condescended  to  do  that  for  them  which  they 
desired,  as  a  prince  for  a  petitioner,  but  he  com- 
muned with  them  as  one  friend  familiarly  converses 
with  another;  {v.  7.)  He  spake  unto  them  in  the 
cloudy  pillar.  He  often  spake  to  Samuel,  from  his 
childhovxl  the  word  of  the  Lord  came  to  him,  and, 
probably,  sometimes  he  spake  to  him  by  a  bright 
cloud  ovei-shadowing  him:  however,  to  Moses  and 
Aaron  he  often  spake  out  of  the  famous  cloudy  pillar, 
Exod.  xvi.  10.  Numb.  xii.  5.  Israel  are  now  re- 
minded of  this,  for  the  confirming  of  their  faith,  that 
though  they  had  not  every  day  such  sensible  tokens 
of  God's  presence  as  the  cloudy  pillar  v>^as,  yet  to 
them  that  were  their  first  founders,  and  to  him  that 
was  their  ^reat  refonncr,  God  was  pleased  thus  to 
manifest  himself. 

2.  The  good  offices  they  did  to  Israel.  They  in- 
terceded for  the  people,  and  for  them  also  they  ob- 
cained  many  an  answer  of  peace.  Moses  stood  in 
the  gap,  and  Aaron  between  the  living  and  the  dead; 
and  when  Israel  was  in  distress,  Samuel  cried  unto 
the  Lord  for  them,  1  Sam.  vii.  9.  This  is  here  re- 
fen-ed  to;  (x".  8.)  Thou  answeredst  them,  0  Lord 
our  God,  and,  at  their  prayer,  thou  wast  a  God  that 
forgavest  the  people  they  prayed  for;  and  though 
thou  tookest  vengeance  of  their  inve?2tions,  yet  thou 
didsi  not  cut  them  dft"  from  l^eing  a  people,  as  their 
sin  deserved.  "  77^0?^  nuast  a  God  that  was  pro/ii- 
tiousfor  them,  (so  Dr.  Hammond,)  for  their  sakes, 
and  spai'cdst  the  people  at  their  request,  then,  wlien 
thou  wast  about  to  take  vengeance  of  their  inven- 
tions, when  thy  wrath  was  so  highly  provoked 
against  them,  that  it  was  just  ready  to  break  in  upon 


them,  to  their  utter  overthrow. "  These  were  some 
of  the  many  remarkable  instances  (f  Gcd's  dcnii- 
nion  in  Israel,  mure  than  in  any  other  nation,  tor 
which  the  people  are  again  called  upon  to  praise 
God;  {y.  9.)  Exalt  the  Lord  our  God,  on  account 
of  what  he  has  done  for  us  formei*ly,  as  well  as  of 
late,  and  worship  at  his  holy  hill  of  Zion,  on  which 
he  has  now  set  his  temple,  and  will  shortly  set  hia 
King,  (ii.  6.)  the  former  a  type  of  the  latter:  there, 
as  the  centre  of  unity,  let  all  God's-Israel  meet,  with 
their  adorations, /or  the  Lord  our  God  is  holy,  and 
appears  so,  not  only  in  his  holy  law,  but  in  his  hoi) 
gospel. 

PSALM  C. 

It  is  with  good  reason  that  many  sing  this  psalm  very  fre- 
quently in  their  religious  assemblies,  for  it  is  very  proper 
both  to  express,  and  to  excite,  pious  and  devout  aifections 
toward  God  in  our  approach  to  him  in  holy  ordinances: 
and  if  our  hearts  go  along  with  the  words,  we  shall  make 
melody  in  it  to  the  Lord.  The  Jews  say  it  was  penned 
to  be  sung  with  their  thank-oHerings;  perhaps  it  was; 
but  we  say  that  as  there  is  nothing  in  it  peculiar  to  their 
economy,  so  its  beginning  with  a  call  to  all  lands  to 
praise  God,  plainly  extends  it  to  the  gospel-church. 
Here,  I.  We  are  called  upon  to  praise  God,  and  rejoice 
in  him,  v.  1,  2,  4.  II.  We  are  furnished  with  matter  for 
praise;  we  must  praise  him,  considering  his  being  and 
relation  to  us,  (v.  3.)  and  his  mercy  and  truth,  v.  5. 
These  are  plain  and  common  things,  and  therefore  the 
more  fit  to  be  the  matter  of  devotion. 

A  psalm  of  praise. 

AKE  a  joyful  noise  unto  the  Lord, 
all  ye  lands.  2.  Serve  the  Lord 
with  gladness;  come  before  his  presence 
with  singing.  3.  Know  ye  that  the  Lord 
he  is  God :  it  is  he  that  hath  made  us,  and 
not  we  ourselves :  we  are  his  people,  and 
the  sheep  of  his  pasture.  4.  Enter  into  his 
gates  with  thanksgiving,  and  into  his  courts 
witli  praise  :  be  thankful  unto  him,  ajid 
bless  his  name.  5.  For  the  Lord  is  good, 
his  mercy  is  everlasting  ;  and  his  truth  en- 
dureth  to  all  generations. 

Here, 

I.  The  exhortations  to  praise  are  very  importu- 
nate: the  psalm  does  indeed  answer  to  the  title,  A 
psalm  of  praise;  it  begins  with  that  call  which  of  late 
we  have  several  times  met  with,  {v.  1.)  Make  a  joy- 
ful noise  unto  the  Lord,  all  ye  lands,  or  all  the  earth, 
all  the  inhaliitants  of  the  earth.  When  all  nations 
shall  be  discipled,  and  the  gospel  preached  to  every 
creature,  then  this  summons  will  oe  fully  answered 
to.  But  if  we  take  the  foregoing  psalm  to  be  (as  we 
have  opened  it)  a  call  to  the  Jewish  church  to  rejoice 
in  the  administration  of  God's  kingdom,  which  they 
were  under,  (as  the  four  psalms  before  it  were  cal- 
culated for  the  days  of  the  Messiali,)  this  psalm, 
perhai)s,  was  intended  for  proselytes,  that  came 
over  out  of  all  lands  to  the  Jews'  religion.  However, 
we  have  here, 

1.  A  strong  invitation  to  worship  God;  not  that 
God  needs  us,  or  any  thing  we  have  or  can  do,  but 
it  is  his  will  that  we  should  serve  the  Lord,  should 
devote  ourselves  to  his  sei'S'ice,  and  employ  our- 
selves in  it;  and  that  we  should  not  only  serve  him 
in  all  instances  of  obedience  to  his  law,  but  that  we 
should  co7ne  before  his  presence  in  the  ordinances 
which  he  has  appointed,  and  in  which  he  has  i)ro- 
miscd  to  manifest  himself,  {v.  2.)  that  we  should 
enter  into  his  gates,  and  into  his  courts,  {v.  4.)  that 
we  should  attend  u])on  him  among  liis  servants,  and 
keep  there  where  he  keeps  court.  In  all  acts  ot 
religicus  worship,  whether  in  secret  or  in  our  fami 


PSALMS,  CI. 


l.es,  we  come  into  God's  presence,  and  serve  him; 
but  it  is  in  public  worship  especially  that  we  enter 
i?Uo  his  gates,  and  into  his  courts.  The  people  were 
not  permitted  to  enter  into  the  holy  place,  there 
the  priests  only  went  in  to  minister;  but  let  the  peo- 
ple be  thankful  for  their  place  in  the  courts  of  God's 
house,  to  which  they  were  admitted,  and  where 
they  gave  their  attendance. 

2.  Great  encoui'agi'ment  given  us,  in  woi'shipping 
God,  to  do  it  cheerfully;  {y.  2.)  Serve  the  Lord 
ivith  gladness.  This  intimates  a  prediction  that  in 
gospel-times  there  should  be  special  occasion  for 
joy;  and  it  prescribes  this  as  a  rule  of  worship; 
Let  God  be  served  ivith  gladness.  By  holy  joy  we 
do  really  serve  God;  it  is  an  honour  to  him  to  re- 
joice in  him;  and  we  ought  to  ser\'e  him  with  holy 
joy.  Gospel- worshippers  should  be  joyful  worship- 
pers; if  we  serve  God  in  upriglitness,  let  us  serve 
him  with  gladness;  we  must  be  willing  and  fjrward 
to  it;  glad  when  we  are  called  to^o  ufi  to  the  house 
of  the  Lord,  (cxxii.  1. )  looking  upon  it  as  the  com- 
fort of  our  lives  to  have  communion  with  God;  and 
we  must  be  pleasant  and  cheerful  in  it,  must  say, 
It  is  good  to  be  here;  approaching  to  God  in  e\ery 
duty,  as  to  God  our  exceeding  ^oy,  xliii.  4.  We 
must  come  before  his  presence  ivith  singing,  not 
only  songs  of  joy,  but  songs  of  praise;  (x*.  4.)  Enter 
into  his  gates  ivith  thanksgiving.  We  must  not 
only  comfort  ourselves,  but  glorify  God  with  our 
joy,  and  let  him  have  the  praise  of  that  which  we 
have  the  pleasure  of.  Be  thankful  to  him,  and  bless 
his  name;  that  is,  (1.)  We  must  take  it  as  a  favour 
to  be  admitted  into  his  service,  and  give  him  thanks 
that  we  have  libei'ty  of  access  to  him,  that  we  have 
ordinances  instituted,  and  opportunity  continued  of 
waiting  upon  God  in  those  ordinances.  (2.)  We 
must  intermix  praise  and  thanksgiving  with  all  our 
services;  this  golden  thread  must  run  through  every 
duty,  (Heb.  xiii.  15.)  for  it  is  the  work  of  angels. 
In  everxj  thing  give  thanks;  in  every  ordinance,  as 
well  as  in  every  providence. 

II.  The  matter  of  praise,  and  motives  to  it,  are 
very  important,  v.  3,  5.  Know  ye  what  God  is  in 
himself,  and  what  he  is  to  you.  Note,  Knowledge 
is  the  Mother  of  devotion,  and  of  all  obedience:  blind 
sacrifices  will  never  please  a  seeing  God.  "  Know 
it;  consider  and  apply  it,  and  then  you  will  Ije  more 
close  and  constant,  more  inward  and  serious,  in  the 
worship  of  him."  Let  us  know  then  these  seven 
things  concerning  the  Lord  Jehovah,  with  whom 
we  have  to  do,  in  all  the  acts  of  religious  worship: 

1.  That  the  Lord  he  is  God,  the  only  living  and 
true  God;  that  he  is  a  Being  infinitely  perfect,  self- 
existent,  and  self-sufficient,  and  the  Fountain  of  all 
being;  he  is  God,  and  not  a  man  as  we  are.  He  is 
an  eternal  Spirit,  incomprehensible  and  indepen- 
dent; the  first  Cause,  and  last  End.  The  heathen 
worshipped  the  creature  of  their  own  fancy;  the 
workmen  made  it,  therefoi-e  it  is  not  God;  we  wor- 
ship him  that  made  us  and  all  the  world;  he  is  God, 
and  all  other  pretended  deities  are  vanity  and  a  lie, 
and  such  as  he  has  triumphed  over. 

2.  That  he  is  our  Creator;  It  is  he  that  has  made 
us,  and  not  ive  ourselves.  I  find  that  I  am,  but  can- 
not say,  I  am  that  I  am,  and  therefore  must  ask, 
Whence  am  I.''  Who  made  me?  Where  is  God  my 
Maker?  And  it  is  the  Lord  Jehovah.  He  gave  us 
being,  gave  us  this  being;  he  is  both  the  Former  of 
our  Ijodies,  and  the  Father  of  oui",  spirits.  We  did 
not,  we  could  not,  make  oui'selves;  it  is  God's  pre- 
rogative to  be  his  own  Cause,  our  being  is  derived 
and  depending. 

3.  That  therefore  he  is  our  rightful  Owner.  The 
Mazorites,  by  altering  one  letter  in  the  Hebrew, 
read  it.  He  made  us,  and  his  ive  are,  or  to  him  ive 
belong.  Put  both  the  readings  together,  and  we 
.earn,  that  because  God  made  us,  and  not  ive  our- 


495 

selves,  therefore  we  are  not  our  own,  but  his.  He 
has  an  incontestable  right  to,  and  property  in,  us 
and  all  things.  His  we  are,  to  be  actuated  by  his 
power,  disposed  of  by  his  will,  and  devoted  to  his 
honour  and  glory. 

4.  That  he  is  our  sovereign  Ruler;  We  are  his 
/leo/ile  or  subjects,  and  he  is  c  ur  Prince,  our  Rector 
or  Governor,  that  gives  law  to  us  as  moral  agents, 
and  will  call  us  to  an  account  for  what  we  do.  The 
Lord  is  our  Judge,  the  Lord  is  our  Lawgiver;  we 
are  not  at  liberty  to  do  what  we  will,  but  must  al- 
ways make  conscience  of  doing  as  we  are  bidden. 

5.  That  he  is  cur  bountiful  Benefactor;  we  are 
not  only  his  sheep,  whom  he  is  entitled  to,  but  the 
sheep  of  his  pasture,  whom  he  takes  care  of;  the 
flock  of  his  feeding,  so  it  maybe  read;  therefore 
the  sheep  oj  his  hand;  at  his  disposal,  because  the 
sheep  ojf  his  pasture,  xcv.  7.  He  that  made  us 
maintains  us,  and  gives  us  all  good  things  richly  to 
enjoy. 

6.  That  he  is  a  God  of  infinite  mercy  and  good- 
ness; (z).  5.)  The  Lord  is  good,  and  therefore  does 
good;  his  lyiercy  is  everlasting;  it  is  a  fountain  that 
can  never  be  drawn  dry;  the  saints,  who  are  now 
the  sanctified  vessels  of  mercy,  will  be,  to  eternity, 
the  glorified  monuments  of  mercy. 

7.  That  he  is  a  God  of  inviolable  truth  and  faith- 
fulness; His  truth  endures  to  all  generations,  and  no 
word  of  his  shall  fall  to  the  ground  as  antiquated  or 
revoked;  the  promise  is  sure  to  all  the  seed,  from 
age  to  age. 

PSALM  CL 

David  was  certainly  the  penman  of  this  psalm,  and  it  has 
in  it  the  grenuine  spirit  of  the  man  after  God's  own  heart; 
it  is  a  solemn  vow  which  he  made  to  God,  when  he  took 
upon  him  the  charge  of  a  family  and  of  the  kingdom. 
Whether  it  was  penned  when  he  entered  upon  the  go- 
vernment, immediately  after  the  death  of  Saul,  as  some 
think,  or  when  he  began  to  reign  over  all  Israel,  and 
brought  up  the  ark  to  the  city  of  David,  as  others  think, 
is  not  material;  it  is  an  excellent  plan  or  model  for  the 
good  government  of  a  court,  or  the  keeping  up  of  virtue 
and  piety,  and,  by  that  means,  good  order,  in  it:  but  it  is 
applicable  to  private  families;  it  is  the  householder's 
psalm.  It  instructs  all  that  are  in  any  sphere  of  power, 
whether  larger  or  narrower,  to  use  their  power  so  as  to 
make  it  a  terror  to  evil-doers,  but  a  praise  to  them  that 
do  well.  Here  is,  I.  The  general  scope  of  David's  vow, 
V.  1,2.  II.  The  particulars  of  it,  that  he  would  detest 
and  discountenance  all  manner  of  wickedness,  (v.  3 . . 
5,  7,  8.)  and  that  he  would  favour  and  encourage  such 
as  were  virtuous,  v.  6.  Some  think  this  may  fitlyjje  ac- 
commodated to  Christ,  the  Son  of  David,  who  governs 
his  church,  the  city  of  the  Lord,  by  these  rules,  and  who 
loves  righteousness,  and  hates  wickedness.  In  singinff 
this  psalm,  families,  both  governors  and  governed,  should 
teach  and  admonish,  and  engage  themselves  and  one 
another  to  walk  by  the  rule  oflt,  that  peace  may  be  upon 
them,  and  God's  presence  with  them. 


A  psalm  of  David. 


1.  "1"  WILL  sing  of  mercy  and  judgment* 
-1-  unto  thee,  O  I^ord,  will  I  sing.  2.  1 
will  behave  mj-self  wisely  in  a  perfect  way. 
O !  when  wilt  thou  come  unto  me  ?  I  will 
walk  within  my  house  with  a  perfect  heart. 
3.  I  will  set  no  wicked  thing  before  mine 
eyes:  I  hate  the  work  of  them  that  turn 
aside,  it  shall  not  cleave  to  me.  4.  A  fro- 
ward  heart  shall  depart  from  me ;  I  will  not 
know  a  wicked  j9er5on.  5.  Whoso  privily 
slandereth  his  neighbour,  him  will  I  cut  off: 
him  that  hath  a  high  look  and  a  proud  heart 
will  not  I  suffer.  6.  Mine  eyes  shall  be 
upon  the  faithful  of  the  land,  that  they  may 


496 


PSALMS,  CI. 


dwell  with  me :  he  that  walketh  in  a  per- 
fect way,  he  shall  serve  me.  7.  He  that 
worketh  deceit  shall  not  dwell  within  my 
house  ;  he  that  telleth  lies  shall  not  tarry  in 
my  sight.  8.  1  will  early  destroy  all  the 
wicked  of  the  land,  that  I  may  cut  off  all 
wicked  doers  from  the  city  of  the  Lord. 

David  here  cuts  out  to  himself  and  others  a  pat- 
tern botli  of  a  good  magistrate,  and  a  good  master 
of  a  family;  if  these  were  careful  to  discharge  the 
duty  of  their  place,  it  would  contiibute  very  much 
to  a  universal  reformation.     Observe, 

I.  The  chosen  subject  of  the  psalm;  {v.  1.)  I  will 
sing  of  mercy  and  judgment;  that  is,  1.  Of  God's 
mercy  and  judgment,  and  then  it  looks  back  upon 
the  dispensations  of  Providence  that  had  respected 
him  since  he  was  first  anointed  to  be  king;  during 
which  time  he  had  met  with  many  a  rebuke,  and 
much  hardship,  on  the  one  hand,  and  yet,  on  the 
other  hand,  had  many  wonderful  deliverances 
wrought  for  him,  and  favours  bestowed  upon  him; 
of  these  he  will  sing  unto  God.  Note,  (1.)  God's 
providences  concerning  his  people  are  commonly 
mixed — mercy  and  judgment;  God  has  set  the  one 
over-against  the  other,  and  appointed  them  April- 
days,  showers  and  sun-shine.  It  was  so  with  David 
and  his  family ;  when  there  was  mercy  in  the  re- 
turn of  the  ark,  there  was  judgment  in  the  death  of 
Uzzah.  (2.)  When  God  in  his  providence  exer- 
cises us  with  a  mixture  of  mercy  and  judgment,  it 
is  our  dutv  to  sing,  and  sing  unto  him,  both  of  the 
one  and  of  the  other;  we  must  be  suitably  affected 
with  both,  and  make  suitable  acknowledgments  to 
God  for  both.  The  Chaldee  paraphrase  of  this  is 
observable;  If  thou  bestoivest  mercy  ufion  me,  or 
If  thou  bring  any  judgment  ufion  me,  before  thee, 
U  Lord,  ivill  Ising  my  hymns  for  all.  Whatever 
our  outward  condition  is,  whether  joyful  or  sorrow- 
ful, still  we  must  give  glory  to  God,  and  sing  praises 
to  liim;  neither  the  laughter  of  a  prosperous  condi- 
tion, nor  the  tears  of  an  afflicted  condition,   must 

Eut  us  out  of  tune  for  sacred  songs.  Or,  2.  It  may 
e  understood  of  David's  mercy  and  judgment;  he 
would,  in  this  psalm,  promise  to  be  merciful,  and 
just,  or  wise,  for  judgment  is  often  put  for  discre- 
tion. To  do  justly,  and  love  mercy,  is  the  sum  of 
our  duty;  these  he  would  covenant  to  make  con- 
scienqi  of  in  that  place  and  relation  to  which  God 
had  called  him ;  and  this,  in  consideration  of  the  va- 
rious providences  of  God  that  had  occurred  to  him. 
Famity-mercies,  and  family-afflictions,  are  both  of 
them  calls  to  family-religion.  David  puts  his  vow 
into  a  song  or  psalm,  that  he  might  the  better  keep 
it  in  his  own  mind,  and  frequently  repeat  it,  and 
that  it  might  the  better  be  communicated  to  others, 
and  preserved  in  his  family,  for  a  pattern  to  his 
sons  and  successors. 

II.  The  general  resolution  David  took  up  to  con- 
duct himself  carefully  and  conscientiously  in  his 
colirt,  V.  2.  We  have  here,  1.  A  good  purpose 
concerning  his  conversation — concerning  his  con- 
versation in  general,  how  he  would  behave  himself 
in  eveiy  thing;  he  would  live  by  rule,  and  not  at 
large,  not  walk  at  all  adventures;  he  would,  though 
a  king,  by  a  solemn  covenant,  bind  himself  to  his 
good  behaviour — and  concerning  his  conversation  in 
his  family  particularly,  not  only  how  he  would  walk 
when  he  appeared  in  public,  when  he  sat  in  the 
throne,  but  how  he  would  walk  within  his  house, 
where  he  was  more  out  of  the  eye  of  the  world,  but 
where  he  still  saw  himself  under  the  eye  of  God.  It 
is  not  enough  to  put  on  our  religion  when  we  go 
abroad,  and  appear  before  men;  but  we  must  go- 
vern ourselves  by  it  in  our  families.  Those  that  are 


in  public  stations  are  not  thereby  excused  from  care 
in  governing  their  families;  nay  rather,  they  are 
more  concerned  to  set  a  good  example  of  ruling 
their  own  houses  well,  1  Tim.  iii.  4.  When  Da\  id 
had  his  hands  full  of  public  affairs,  vet  he  returned 
to  bless  his  house,  2  Sam.  \\.  20.  He  resolves,  (1.) 
To  act  conscientiously,  and  with  integrity,  to  walx 
in  a  fierfvct  way,  in  the  way  cf  God's  command- 
ments, that  is  a  perfect  way,  for  the  law  of  thp 
Lord  is  perfect.  This  he  will  walk  in,  with  a  per 
feet  heart,  with  all  sincerity,  not  dissembling  eithet 
with  Gcd  or  men.  When  we  make  the  wc  rd  of 
God  cmr  rule,  and  are  niled  by  it,  the  gloi)-  cf  God 
cur  end,  and  aim  at  it,  then  we  walk  in  a  perfect 
way,  with  a  perfect  heart.  (2.)  To  act  consi- 
derately, and  with  discretion;  I  will  behave  myself 
wisely;  I  will  understand,  or  instruct  jnyself  in  a 
perfect  way;  so  some.  I  will  walk  circumspectly 
Note,  We  must  all  resolve  to  walk  by  the  rules  of 
Christian  piiidence,  in  the  ways  of  Christian  piety. 
We  must  never  turn  aside  out  of  the  perfect  way, 
under  pretence  of  behaving  ourselves  wisely;  but, 
while  we  keep  to  the  good  way,  we  must  be  wise  as 
serpents.  2.  Here  is  a  good  prayer;  O  when  wilt 
thou  come  unto  me!  Note,  It  is  a  desirable  thing, 
when  a  man  has  a  house  cf  his  own,  to  have  God 
come  to  him,  and  dwell  with  him  in  it;  and  those 
may  expect  God's  presence,  that  walk  with  a  per- 
fect heart,  in  a  perfect  way.  If  we  ccmpure  the 
account  which  the  historian  gives  of  David,  (1  Sam. 
xviii.  14.)  we  shall  find  how  exactly  it  answers  iiis 

Eui-pose  and  prayer,  and  that  neither  was  in  \ain. 
►avid,  as  he  pui-posed,  behaved  himself  wisely  in 
all  his  ways;  and,  as  he  prayed,  the  Lord  was  with 
him. 

III.  His  particular  resolution  to  practise  no  evil 
himself;  {xk  3.)  "  I  will  set  no  wicked  thing  before 
mine  eyes;  I  will  not  design  or  aim  at  any  thing  but 
what  is  for  the  glory  of  God,  and  the  public  wel- 
fare." He  will  never  have  it  in  his  eye  to  enrich 
himself  by  impoverishing  his  subjects,  or  enlarge 
his  own  prerogative  by  encroaching  on  their  pro- 
perty. In  all  our  worldly  business,  we  must  see 
that  that  be  right  and  good  which  we  set  our  eyes 
upon,  and  not  any  forbidden  fruit;  and  that  we  ne- 
ver seek  that  which  we  cannot  have  without  sin.  It 
is  the  character  of  a  good  man,  that  he  shuts  his 
eyes  from  seeing  evil,  Isa.  xxxiii.  15.  "Nay,  I 
hate  the  works  of  them  that  turn  aside  from  the 
paths  of  equity;  (Job  xxxi.  7.)  not  only  I  avoid  it, 
but  I  abhor  it,  it  shall  not  cleave  to  me.  If  any  blot 
of  injustice  should  come  on  my  hands,  it  shall  be 
washed  off"  quickly."  \ 

IV.  His  further  resolution  not  to  keep  bad  ser •■ 
\'ants,  nor  to  employ  those  about  him  that  were 
vicious.  He  will  not  countenance  them,  nor  show 
them  any  favour,  lest  thereby  he  should  harden 
them  in  their  wickedness,  and  encourage  others  to 
do  like  them.  He  will  not  converse  with  them  him- 
self, nor  admit  them  into  the  company  of  his  other 
servants,  lest  they  sliould  spread  the  infection  of  sin 
in  his  family.  He  will  not  confide  in  them,  nor  put 
them  in  power  under  him;  for  the)"  who  hated  to 
be  reformed  would  certainly  hinder  every  thing 
that  is  good. 

When  he  comes  to  mention  particulars,  he  does 
not  mention  drunkards,  adulterers,  murdci'crs,  or 
blasphemers;  such  gross  sinners  as  these  lie  Avas  in 
no  danger  of  admitting  into  his  house;  nor  did  he " 
need  to  covenant  particularly  against  having  fellow- 
ship with  them;  but  he  mentions  those  sinners  who 
were  less  scandalous,  but  no  less  dangerous,  and  in 
reference  to  whom  he  needed  to  stand  upon  his 
guard  with  caution,  and  to  behave  himself  wisely. 

1.  He  will  have  nothing  to  do  with  spiteful  mali- 
cious people,  who  are  ill-natured,  and  will  bear  a 
grudge  a  great  while,  and  care  not  what  mischief 


PSALMS,  CII. 


497 


they  do  to  those  they  have  a  pique  against;  {z>.  4.) 
*'  A  froivard  heart,  one  that  dehghts  to  be  cross 
and  perverse,  shall  depart  from  me,  as  not  fit  for 
society,  the  bond  of  which  is  love.  /  toill  not  hioiv, " 
that  is,  "I  will  have  no  acquaintance  or  conversa- 
tion, if  I  can  help  it,  with  such  a  wicked  person;  for 
a  little  of  the  leaven  of  malice  and  wickedness  will 
leaven  the  whole  Uiinp." 

2.  Nor  with  slanderers,  and  those  who  take  a 
pleasure  in  wounding  their  neighbour's  reputation 
sccretlv;  (xk  5.)  "  Whono  firivily  slanders  his  neigh- 
bour, either  raises,  or  spreads,  false  stories,  to  the 
prejudice  of  his  good  name,  him  will  J  cut  off  ivon\ 
my  family  and  court."  Many  endeavour  to  raise 
tliemselves  into  the  favour  of  princes  by  unjust  re- 
present itions  of  persons  and  things,  which  they 
tJiink  will  please  their  prince;  If  a  ruler  hearken 
to  lies,  all  his  servants  are  nvicked,  Prov.  xxix.  12. 
But  David  will  not  only  not  hearken  to  them,  but 
will  prevent  the  preferment  of  those  that  hope  thus 
to  curry  favour  with  him ;  he  will  punish  not  only 
those  that  falsely  accuse  one  another  in  open  court, 
but  those  that  privily  slander  one  another.  I  wish 
David  had  remembered  this  vow,  in  the  case  of  Me- 
phibosheth  and  Ziba. 

3 .  Nor  with  haughty,  conceited,  ambitious,  peo- 
ple; none  do  more  rnischief  in  a  family,  in  a  court, 
m  a  church,  for  only  by  firide  comes  contentio7i; 
"Therefore,  him  that  has  a  high  look,  and  a  proud 
heart,  will  I  riot  suffer;  I  will  have  no  patience 
with  them  that  are  still  grasping  at  all  preferments, 
for  it  is  certain  that  they  do  not  aim  at  doing  good, 
but  only  s'-t  aggrandizing  themselves  and  their  fami- 
lies."    God  resists  the  proud,  and  so  will  David. 

4.  Nor  with  false  deceitful  people,  that  scruple 
not  to  tell  lies,  or  commit  frauds;  (x'.  7.)  "  He  that 
ivorketh  deceit,  though  he  may  insinuate  himself 
into  my  family,  yet,  as  soon  as  he  is  discovered,  he 
shall. not  dwell  luithin  my  house."  Some  great  men 
know  how  to  serve  their  own  purposes  by  such  as 
are  skilful  to  deceive,  and  they  are  fit  tools  for  them 
to  work  by;  but  David  will  make  use  of  no  such 
as  agents  for  him;  He  that  tells  lies,  shall  not  tarry 
in  my  sight,  but  shall  be  expelled  the  house  with 
indignation.  Herein  David  was  a  man  after  God^s 
own  heart,  for  a  proud  look  and  a  lying  tongue  are 
things  Avhich  God  hates;  and  he  was  also  a  type 
of  Christ,  who  will,  in  the  great  day,  banish  from 
his  presence  all  that  love  and  make  a  lie.  Rev. 
xxii.  15. 

V.  His  resolution  to  put  those  in  tnist  vmder  him 
that  were  honest  and  good;  {v.  6.)  Mine  eyes  shall 
he  upon  the  faithful  in  the  land.  In  choosing 
his  servants,  and  ministers  of  state,  he  kept  to  the 
land  of  Israel,  and  would  not  employ  foreigners; 
none  shall  be  prefen-ed  but  tnie-born  Israelites,  and 
those  such  as  were  Israelites  indeed,  the  faithful  in 
the  land,  for  even  in  that  land  there  were  those 
that  were  unfaithful.  These  faithful  ones  his  eyes 
shall  be  upon,  to  discover  them  and  find  them  out, 
for  they  were  modest,  did  not  crowd  into  the  city  to 
court  preferment,  but  lived  retired  in  the  land,  in 
the  country,  out  of  the  way  of  it.  Those  are  com- 
monly most  fit  for  places  of  honour  and  tiust  that  are 
least  fond  of  them ;  and  therefore  wise  princes  will 
spy  out  such  in  their  recesses  and  privacies,  and 
take  them  to  dwell  with  them,  and  act  under  them. 
He  that  walks  in  a  perfect  way,  that  makes  con- 
science of  what  he  says  and  does,  he  shall  serve  mej 
the  kingdom  must  be  searched  for  honest  men  to 
make  courtiers  of;  and  if  any  man  is  better  than 
another,  he  must  be  prefciTed.  This  was  a  good 
resolution  of  David's;  but  either  he  did  not  keep  to 
it,  ot-  else  his  judgment  was  imposed  upon,  when  he 
made  Ahithophel  his  right  hand.  It  should  be  the 
care  and  endeavour  of  all  masters  of  families,  for 
their  own  sakes  and  their  children's,  to  take  such 

Vol.  III.— 3  R 


servants  into  their  families  "as  they  have  reason  to 
hope  fear  God.  The  Son  ot  David  has  his  eyes 
upon  tJie  faithful  in  the  land;  his  secret  is  with 
them,  and  they  shall  dwell  with  him.  Saul  chose 
servants  for  their  goodliness,  (1  Sam.  viii.  16.)  but 
David  for  their  goodness. 

Lastly,  His  resolution  to  extend  his  zeal  to  the 
reformation  of  the  city  and  countiy,  as  well  as  of  the 
court;  {v.  8.)  "  I  will  early  destroy  all  the  wicked 
of  the  land,  all  that  are  discovered  and  convicted; 
the  law  shall  have  its  course  against  them."  He 
would  do  his  utmost  to  destroy  all  the  wicked,  so 
that  there  might  be  none  kft  that  were  notoriously 
wicked.  He  would  do  it  early;  he  would  lose  no 
time,  and  spare  no  pains,  he  would  be  forward  and 
zealous  in  promoting  the  reformation  of  manners 
and  suppression  of  vice;  and  those  must  rise  betimes 
that  will  do  any  thing  to  purpose  in  that  work.  That 
which  he  aimed  at,  was,  not  only  the  securing  of  his 
own  government,  and  the  peace  of  the  country,  but 
the  honour  of  God  in  the  purity  of  his  church.  That 
I  may  cut  off  all  wicked  doers  from  the  city  of  the 
Lord:  not  Jerusalem  only,  but  the  whole  land  was 
the  city  of  the  Lord:  so  is  the  gospel-church.  It  is 
the  interest  of  the  city  of  the  Lord  to  be  purged 
from  wicked  doers,  who  both  blemish  it  and  weaken 
it;  and  it  is  therefore  the  duty  of  all  to  do  what  they 
can,  in  their  places,  toward  so  good  a  work,  and  to 
be  zealously  affected  in  it.  The  day  is  coming  when 
the  Son  of  David  shall  cut  off  all  wicked  doers  from 
the  New  Jerusalem,  for  there  shall  not  enter  into  it 
any  that  do  iniquity. 

PSALM  CII. 

Some  think  thai  David  pt-nned  this  psahn  at  <he  time  of 
Absalom's  rebellion;  others  that  Daniel,  Nehemiah,  or 
some  other  prophet,  penned  it  for  the  use  of  the  church, 
when  it  was  in  captivity  in  Babylon,  because  it  seems  to 
speak  of  the  ruin  of  Zion,  and  of  a  time  set  for  the  re- 
buildinor  of  it,  which  Daniel  understood  by  books,  Dan. 
ix.  2.  Or  perhaps  the  psalmist  was  himself  in  great  af- 
fliction, which  he  complains  of  in  the  beginning  of  this 
psalm,  but  (as  in  Ps.  Ixxvii.  and  elsewhere)  he  comforts 
himself  under  it  with  the  consideration  of  God's  eternity, 
and  the  church's  prosperity  and  perpetuity,  how  much 
soever  it  was  now  distressed  and  threatened.  But  it  is 
clear,  from  the  application  of  v.  25,  26.  to  Christ,  [Heh. 
i.  10. .  12.)  that  the  psalm  has  reference  to  the  days  of 
the  Messiah,  and  speaks  either  of  his  affliction,  or  of  the 
afflictions  of  his  church  for  his  sake.  In  the  psalm  we 
have,  I.  A  sorrowful  complaint,  which  the  psalmist  makes 
either  for  himself  or  in  the  name  of  the  church,  of  great 
afflictions,  which  were  very  pressing,  v.  1 .  .  11.  II.  Sea- 
sonable comfort  fetched  in  against  these  grievances,  1. 
From  tlieeternity  of  God,v.  12,24,27.  2.  From  a  believ- 
ing prospect  of  the  deliverance  which  God  would,  in 
due  time,  work  for  his  afflicted  church,  (v.  13  . .  22.)  and 
the  continuance  of  it  in  the  world,  v.  28.  In  singing 
this  psalm,  if  we  have  not  occasion  to  make  the  same 
complaints,  yet  we  may  take  occasion  to  sympathize 
with  those  that  have,  and  then  the  comfortable  part  of 
this  psalm  will  be  the  more  comfortable  to  us  in  the 
singing  of  it. 

A  prayer  of  the  afflicted,  when  he  is  overwhelmed, 
and poiireth  out  his  complaint  before  the  Lord. 

1.  TTEAR  my  prayer,  O  Lord,  and  let 
-OL  my  cry  come  unto  thee.  2.  Hide 
not  thy  face  from  me  in  the  day  when  I  am 
in  trouble ;  incline  thine  ear  unto  me :  in 
the  day  when  I  call,  answer  me  speedily. 
3.  For  my  days  are  consumed  like  smoke, 
and  my  bones  are  burned  as  a  hearth.  4. 
My  heart  is  smitten,  and  withered  like  grass ; 
so  that  I  forget  to  eat  my  bread.  5.  By  rea- 
son of  the  voice  of  my  groaning,  my  bones 
cleave  to  my  skin.  6. 1  am  like  a  pelican 
of  the  wilderness;  I  am  like  an  owl  of  the 


498 


PSALMS,  CII. 


desert.  7.  I  watch,  and  am  as  a  sparrow 
alone  upon  the  house-top.  8.  Mine  enemies 
reproach  me  all  the  day ;  and  they  that  are 
mad  against  me  are  sworn  against  me.  9. 
For  I  have  eaten  ashes  like  bread,  and 
mingle  1  my  drink  with  weeping;  10.  Be- 
cause of  thine  indignation  and  thy  vv  rath  : 
for  thou  hast  lifted  me  up,  and  cast  me 
down.  11.  My  days  are  like  a  shadow  that 
declineth;  and  I  am  withered  like  grass. 

The  title  of  this  psalm  is  very  observable:  it  is  a 
firayer  of  the  afflicted;  it  was  composed  by  one  that 
was  himself  afnicted,  afflicted  ivitli  the  church,  and 
for  it;  on  those  that  are  of  a  public  spirit,  afflic- 
tions of  that  kind  lie  heavier  than  any  other.  It  is 
calculated  for  an  afflicted  state,  and  is  intended  for 
the  use  of  others  that  may  be  in  the  like  distress; 
for  ivhatsnever  things  ivere  nvritten  before  time, 
were  written  designedly  for  our  use.  The  whole 
word  of  God  is  of  use  to  direct  us  in  prayer;  but 
here,  as  often  elsewhere,  the  Holy  Ghost  has  drawn 
up  our  petition  for  us,  has  put  words  into  our  mouths; 
(Hos.  xiv.  2.)  Take  with  you  words.  Here  is  a 
prayer  put  into  the  hands  of  tlie  afflicted;  let  them 
setj'not  their  hands,  but  their  hearts,  to  it,  and  pre- 
sent it  to  God.  Note,  1.  It  is  often  the  lot  ot  the 
best  saints  in  this  world  to  be  sorely  afflicted.  2. 
Even  good  men  may  be  almost  overwhelmed  with 
their  afflictions,  and  may  be  ready  to  faint  under 
them.  3.  Whei  our  state  is  afflicted,  and  our  spi- 
rits overwhelmfd,  it  is  our  duty  and  interest  to  pray, 
and  by  prayer  to  fiour  out  our  comfilaints  before  the 
Lord;  which  intimates  the  leave  God  gives  us  to  he 
free  with  him,  and  the  liberty  of  speech  we  have 
before  him,  as  well  as  liberty  of  access  to  him;  it  in- 
timates, also,  what  an  ease  it  is  to  an  afflicted  spirit 
to  unburthen  itself  by  an  humble  representation  of 
Its  grievances  and  griefs. 

Such  a  representation  we  have  here;  in  which, 

I.  The  psalmist  humbly  begs  of  God  to  take  no- 
tice of  his  affliction,  and  of  his  prayer  in  his  afflic- 
tion, V.  1,  2.  When  we  pray  in  our  affliction,  1.  It 
should  be  our  care  that  Gcd  would  graciously  hear 
us;  for,  if  our  prayers  be  not  pleasing  to  God,  they 
will  be  to  no  purpose  to  ourselves.  Let  this  therefore 
be  in  our  eye,  that  fuu-  prayer  may  come  unto  God, 
even  to  his  ears,  (xviii.  6.)  and,  in  order  to  that,  let 
us  lift  up.  the  firayer,  and  our  souls  with  it.  2.  It 
may  be  our  hope  that  God  will  gr.iciously  hear  us, 
because  he  has  H])pointed  us  to  seek  him,  and  has 
promised  we  shall  not  seek  liim  in  vain.  If  we 
put  up  ^.firauer  in  faith,  we  may  in  faith  sav.  Hear 
my  firayer,  0  Lord;  (1.)  "  Manifest  thyself  ?o  me; 
hide  not  thy  face  from  me  in  dis])leasure,  when  I 
am  in  trouble.  If  thou  dost  not  immediately  free 
me,  yet  let  me  know  that  thou  favovu'cst  me;  if  I 
see  not  the  operations  of  tliy  hand  for  me,  yet  let  me 
see  the  smiles  of  thy  face  upon  me."  God's  hiding 
his  f  ice  is  trouble  enoush  to  a  good  man,  even  in  his 
prosperity;  (xxx.  7.)  ThoiL  didst  hide  thy  face,  and 
I  was  troubled;  but  if,  when  we  are  in  trouble, 
(iod  hides  his  face,  the  case  is  sad  indeed.  (2.) 
"Manif'.-st  thyself  /br  me;  not  only  hear  me,  Init 
answer  me;  grant  me  the  deliverance  I  am  in  want 
of,  and  in  pursuit  of;  answer  me  speedily,  even  in 
the  day  when  I  call."  When  troubles  press  hard 
upon  us,  God  gives  us  leave  to  be  thus  pressing  in 
pravcr,  yet  with  humility  and  patience. 

II.  He  makes  a  lamentable  complaint  of  the  low 
C'^nditi'.n  to  which  he  was  reduced  by  his  afflictions. 

1.  His  body  was  macerated  and  emaciated,  and 
he  was  become  a  perfect  skeleton,  nothing  but  skin 
and  bones.     As  prosperity  and  joy  are  represented 


by  making  fat  the  bones,  and  the  bones  flourishing 
like  an  herb,  so  great  trouble  and  grief  are  here  re- 
presented by  the  contrary;  Aly  bones  are  burnt  an 
a  hearth,  {v.  3.)  they  cleave  to  my  skin,  {v.  5.1  nay, 
my  heart  is  smitten,  and  withered  like  grass;  (v.  A.  ^ 
it  touches  the  vitals,  and  there  is  a  sensible  decay 
there.  I  am  withered  like  grass,  {x\  11.)  scorched 
with  the  burning  heat  of  my  troubles.  If  we  be  thus 
brought  low  by  bodily  distempers,  let  us  not  think 
it  strange;  the  bod\^  is  like  ^rass,  weak,  and  of  the 
earth,  no  wonder  then  that  it  withers. 

2.  He  was  very  melancholy,  and  of  a  sorrowful 
spirit.  He  was  so  taken  up  with  the  thoughts  of 
his  troubles,  that  he  forgot  to  eat  his  bread;  {v.  4.) 
he  had  no  appetite  to  his  necessaiy  food,  nor  coula 
he  relish  it.  When  God  hides  his  face  from  a  soul, 
the  delights  of  sense  will  be  sapless  things.  He  was 
always  sighing  and  groaning,  as  one  pressed  above 
measure,  {v.  5. )  and  this  wasted  him,  and  exhaust- 
ed his  spirits;  he  affected  solitude,  as  melancholy 
people  do;  his  friends  deserted  him,  and  were  shy 
of  him,  and  ho  cared  as  little  for  their  company; 
(v.  6,  7.)  "lam  like  a  fielican  of  the  wilderness,  or 
a  bittern,  (so  some,)  that  make  a  doleful  noise;  / 
am  like  an  owl,  that  aflFects  to  lodge  in  deserted 
rained  buildings;  /  watch,  arid  am  as  a  s/iarroiv 
ufion  the  house-tofi.  I  live  in  a  garret,  and  there 
spend  my  hours  in  poring  on  mv  troubles  and  be- 
moaning myself. "  Those  who  do  thus,  when  they 
are  in  sorrow,  humour  themselves  indeed;  but  they 
prejudice  themselves,  and  know  not  what  they  do, 
nor  what  advantage  they  hereby  give  to  the  tempter. 
In  affliction,  we  should  sit  alone,  to  consider  our 
ways,  (Lam.  iii.  28.)  but  not  sit  alone,  to  indulge  an 
inordinate  grief. 

3.  He  was  evil  spoken  of  by  his  enemies,  and  all 
manner  of  evil  was  said  against  him.  When  his 
friends  went  off  from  him,  his  foes  set  themselves 
against  him;  (t.  8.)  Mine  enemies  refiroach  me  all 
the  day;  designing  thereby  both  to  create  vexation 
to  himself,  (for  an  ingenuous  mind  regrets  reproach,) 
and  to  bring  an  odium  upon  him  before  men.  \Mien 
they  could  not  otherwise  reach  him,  they  shot  these 
arrows  at  him,  even  bitter  words;  in  this  the}'  were 
unwearied,  they  did  it  all  the  day,  it  was  a  continual 
dropping.  His  enemies  were  veiy  outrageous;  They 
are  mad  against  me,  and  very  obstinate  and  impla- 
cable; They  are  sworn  against  me;  as  the  Jews  that 
l)ound  themselves  with  an  oath  that  they  would  kill 
Paul;  or.  They  have  sworn  against  me  as  accusers, 
to  take  away  my  life. 

4.  He  fasted  and  wept  under  the  tokens  of  God's 
displeasure;  {x>.  9,  10.)  "  I  have  eaten  ashes  like 
bread;  instead  of  eating  my  bread,  I  have  laid  down 
in  dust  and  ashes,  and  I  have  mingled  my  drink 
with  weefiing;  when  I  should  have  refi-eshed  my- 
self with  dnnking,  I  have  only  eased  mvself  with 
weeping."  And  what  is  the  matter?  H'e  tells  us; 
{v.  10.)  Because  of  thy  wrath.  It  was  not  so  much 
the  trouble  itself  that  troubled  him,  as  the  wrath  of 
God  wlVich  he  was  under  the  apprehensions  of, 
as  the  cause  of  the  trouble.  This,  this  was  the 
wormwood  and  the  gall,  in  the  affliction  and  the 
miserv;  Thou  hast  lifted  me  up,  and  cast  me  doivn; 
as  tha't  which  we  cast  to  the  gi'ound,  with  a  design 
to  dash  it  to  pieces,  we  lift  up  first,  that  wt  may 
throw  it  down  with  the  more  violence ;  or,  "Thou 
hast  formerlv  lifted  me  up  in  honour,  and  joy,  and 
uncommon  prosperity;  but  the  remembrance  of 
that  aggravates  the  present  grief,  and  makes  it 
the  more  grievous."  We  must  eye  the  hand  of 
God  both  in  lifting  us  up,  and  casting  us  down,  and 
say,  "Blessed  be  the  name  of  the  Lord,  who. both 
gives  and  takes  away."  5.  He  looked  upon  himself 
as  a  dying  man.  My  days  are  consumed  like  smoke, 
{y.  3.)  whicii  vanishes"  away  quicklv.  Or,  They 
are  consumed  in  smoke,  of  which  nothing  remains' 


PSALMS,  CIl. 


490 


they  are  like  a  shadow  that  declines,  {v.  11.)  like 
the  eM-ning-shadow,  or  a  forerunner  of  approach- 
ing night.  Now  all  this,  though  it  seems  to  speak 
the  ps  ilmist's  personal  calamities,  and  therefore  is 
properly  a  prayer  for  a  particular  person  afflicted, 
yet  is  supposed  to  be  a  description  of  the  afflic- 
tions of  the  church  of  God,  with  which  the  psalm- 
ist syn^athizes,  making  public  grievances  his 
own.  The  mystical  body  of  Christ  is  sometimes 
like  the  psalmist's  body  here,  withered  aniS. parched, 
nay,  like  dead  and  dry  bones.  The  church  some- 
times is  forced  i?ito  the  wilderness,  seems  lost,  and 
gives  up  herself  for  gone,  under  the  tokens  of  God's 
displeasure. 

12.  But  thou,  O  Lord,  shalt  endure  for 
ever,  and  thy  remembrance  unto  all  gene- 
rations. 13.  Thou  shalt  arise,  a?id  have 
mercy  upon  Zion :  for  the  time  to  favour 
her,  yea,  the  set  time,  is  come.  14.  For  thy 
servants  take  pleasure  in  her  stones,  and 
favour  the  dust  thereof.  1 5.  So  the  heathen 
shall  fear  the  name  of  the  Lord,  and  all 
the  kings  of  the  earth  thy  glory.  16.  When 
the  Lord  shall  build  up  Zion,  he  shall  ap- 
pear in  his  glory.  17.  He  will  regard  the 
prayer  of  the  destitute,  and  not  despise  their 
prayer.  18.  This  shall  be  written  for  the 
generation  to  come ;  and  the  people  which 
shall  be  created  shall  praise  the  Lord.  19. 
For  he  hath  looked  down  from  the  height 
of  his  sanctuary;  from  heaven  did  the  Lord 
behold  the  earth ;  20.  To  hear  the  groaning 
of  the  prisoner,  to  loose  those  that  are  ap- 
pointed to  death  ;  21.  To  declare  the  name 
of  the  Lord  in  Zion,  and  his  praise  in  Je- 
rusalem ;  22.  When  the  people  are  gather- 
ed together,  and  the  kingdoms,  to  serve  the 
Lord. 

Many  exceeding  great  and  precious  comforts  are 
here  thought  of,  and  mustered  up,  to  balance  the 
foi-egoing  complaints;  for  unto  the  upright  there 
arises  light  in  the  darkness,  so  that  though  they  are 
cast  down,  they  are  not  in  despair.  It  is  bad'with 
the  psalmist  himself,  bad  with  the  people  of  God; 
but  he  has  many  considerations  to  revive  himself 
with. 

I.  We  are  dying  creatures,  and  our  interests  and 
comforts  dying,  but  God  is  an  cvcrliving,  everlast- 
ing, God;  (•?'.  12.)  "My  days  ar"  like  a  shadoiv; 
there  is  no  remedy,  night  is  coming  upon  me;  but 
thou,  O  Lord,  shalt  endure  for  ex'er.  Our  life  is 
transient,  but  thine  is  permanent;  our  friends  die, 
but  thou  our  God  diest  not;  what  threatened  us 
cannot  touch  thee;  our  names  will  be  written  in  the 
dust,  ;md  buried  in  oblivion,  but  thy  remembrance 
shall  be  unto  all  generations,  to  the  end  of  time, 
nay,  to  eternity,  thou  shalt  be  known  and  honour- 
ed." A  good  man  loves  God  better  than  himself, 
and  therefore  can  balance  his  own  sorrow  and  death 
with  the  pleasing  thought  of  the  unchangeable  bles- 
sedness of  the  Eternal  Mind.  God  endures  for  ex^er, 
his  church's  faithful  Patron  and  Protector;  and  his 
honour  and  perpetual  remembrance  being  very 
much  bound  up  in  her  interests,  we  may  be  confi- 
dent that  thev  shall  not  be  neglected. 

II.  Poor  Zion  is  now  in  distress,  but  there  will 
come  a  time  for  her  relief  and  succour;  (t.  13.) 
Thou  shalt  arise,  and  have  mercy  u/ion  Zion;  the 


hope  of  deliverance  is  built  upon  the  goodness  1 1 
God;  "  Thou  wilt  have  mercy  upori  Zion;  for  sht- 
is  become  an  object  of  thy  pity;"  and  upon  tiie  powt  i- 
of  God,  "Thou  shalt  arise  and  have  mercy,  shalt  stir 
up  thyself  to  do  it,  shalt  do  it  in  contempt  of  all  the 
opposition  made  by  the  church's  enemies;"  the  zeal 
of  the  Lord  of  hosts  shall  do  this.  That  which  is 
very  encouraging,  is,  that  there  is  a  time  set  for  the 
deliverance  of  the  church,  which  not  only  will  come 
some  time,  but  will  come  at  the  time  appointed,  the 
time  which  Infinite  Wisdom  has  appointed,  and 
therefore  it  is  the  best  time;  at  the  time  which 
Eternal  Tinith  has  fixed  it  to,  and  therefore  it  is 
a  certain  time,  and  shall  not  be  forgotten  or  further 
adjourned.  At»the  end  of  70  years,  the  time  to  fa- 
vour Zion,  by  delivering  her  from  the  daughter  of 
Baljylon,  was  to  come,  and  at  length  it  did  come. 

Zion  was  now  in  ruins,  that  is,  the  temple  that 
was  built  in  the  city  of  David;  the  favouring  of  Zion 
is  the  building  of  the  temple  up  again,  as  it  is  ex- 
plained, V.  16.  This  is  expected  from  the  favour 
of  God;  that  will  set  all  to  rights,  and  nothing  but 
that,  and  therefore  Daniel  prays,  (Dan.  ix.  17.) 
Cause  thy  face  to  shine  upon  thy  sanctuary,  which 
is  desolate.  The  building  up  of  Zion  is  as  great  a 
favour  to  any  people  as  they  can  desire.  No  blessing 
more  desirable  to  a  ruined  state  than  the  restoring 
and  re-establishing  of  their  church  privileges. 

Now  this  is  here  wished  for,  and  longed  for, 

1.  Because  it  would  be  a  great  rejoicing  to  Zion's 
friends;  (x>.  14.)  Thy  servants  take  pleasure  even 
in  the  stones  of  the  temple,  though  they  were  thrown 
down  and  scattered,  and  favour  the  dust,  the  very 
rubbish  and  iniins,  of  it.  Observe  here,  that  when 
the  temple  was  mined,  yet  the  stones  of  it  were  to 
be  had  for  a  new  building,  and  there  were  those 
who  encouraged  themselves  with  that,  for  they  had 
a  f.u'our  even  for  the  dust  of  it.  Those  who  tnily 
love  the  church  of  God,  love  it  when  it  is  in  afflic- 
tion as  well  as  when  it  is  in  prosperity ;  and  it  is  a 
good  ground  to  hope  that  God  will  favour  the  rains 
of  Zion,  when  he  puts  it  into  the  heart  of  his  people 
to  f  ivour  them,  and  to  show  that  they  do  so  by  their 
prayers  and  by  'their  endeavours;  as  it  is  also  a 
good  plea  with  God  for  mercy  for  Zion,  that  there 
are  those  who  are  so  affectionately  concerned  for 
her,  and  are  waiting  for  the  salvation  of  the  Lord. 

2.  Because  it  would  have  a  good  influence  upon 
Zion's  neighbours,  v.  15.  It  will  be  a  happy  means 
perhaps  of  their  conversion,  at  least,  of  their  con- 
viction; for  so  the  heathen  shall  fear  the  name  of  tlie 
Lord,  shall  haA'e  high  thoughts  of  him  and  his  peo- 
ple, and  even  the  kings  of  the  earth  shall  be  affect- 
ed with  his  glory;  they  shall  have  better  thoughts 
of  the  church  of  God  than  they  have  had,  v/hen 
God  by  his  providence  thus  puts  an  honour  upon  it; 
they  shall  be  afraid  of  doing  any  thing  against  it, 
when  they  see  Gcd  taking  its  part;  nay,  they  shall 
say.  We  will  go  with  you,  for  we  have  seen  that 
God  is  with  you,  Zecli.  viii.  23.  Thus  it  is  said, 
(Esth.  viii.  17.)  that  many  of  the  people  of  the  land 
became  Jews,  for  the  fear  of  the  Jews  fell  upon  them. 

3.  Because  it  would  redound  to  the  honour  of 
Zion's  God;  {v.  16.)  JVhen  the  Lord  shall  build 
up  Zion:  they  fke  it  for  granted  it  will  be  done, 
f  r  God  himself  has  undertaken  it,  and  he  shall 
tlicn  ap/iear  in  his  glory;  and,  for  that  reason,  all 
that  have  made  his  glory  their  highest  end  desire  it 
and  prav  for  It.  Note,  The  edifying  of  the  church 
will  be  the  glorifying  of  God,  and  therefore  we  may 
be  assured  it  will  be  drne  in  tlie  set  time.  They  that 
prav  in  faith,  Father,  glorify  thy  name,  may  receive 
the  same  iniswer  to  that  prayer  which  was  given  to 
Christ  himself  by  a  voice  from  heaven,  I  have  both 
glorified  it,  and  I  will  glorify  it  yet  again,  though 
now  for  a  time  it  may  be  eclipsed. 

III.  The  prayers  of  God's  people  now  seem  to  be 


500 


PSALMS,  CIL 


slighted,  and  no  notice  taken  of  them,  but  they  will 
be  reviewed,  and  greatly  encouraged;  (x".  17.)  He 
xvill  regard  the  prayer  of  the  destitute.  It  was 
said,  {v.  16.)  tliat  God  will  apfiear  in  his  glory, 
such  a  glory  as  kings  themselves  shall  stand  in  awe 
of,  V.  15.  When  great  men  appear  in  their  glory, 
they  are  apt  to  look  with  disdain  upon  the  po(.r  that 
apply  themselves  to  them;  but  the  great  God  will 
not  do  so.  Observe,  1.  The  meanness  cf  the  jjeti- 
tioners;  they  are  the  destitute:  it  is  i.w  elegant  word 
tliat  is  here  used,  which  signifies  the  heatli  in  the 
wilderness,  a  low  shnib,  or  bush,  like-  the  hyssop  of 
t!ie  wall.  They  are  supposed  to  be  in  a  Lvv  and 
broken  state,  enriched  with  spiritual  l)lcssings,  but 
destitute  of  temporal  good  things;  tlie  po(;r,  the 
weak,  the  desolate,  the  stri])t;  thus  variously  is  the 
word  rendered;  or  it  may  signiify  that  low  and 
broken  spirit  which  God  Ijr'ks  fjr  in  all  thit  draw 
nigh  to  him,  and  which  he  will  gr:'.ciixisly  lock  upon. 
This  will  bring  them  to  their  knjes;  destitute  peo- 

f)le  should  be  praying  people,  1  Tim.  v.  5.  2.  The 
avour  of  God  to  them,  notwithstanding  tlieir  mean- 
ness; He  will  regiird  their  pr  lycr,  and  will  look  at 
it,  will  peruse  their  petition,  (2  Chron.  vi.  40.)  and 
he  loill  not  despise  their  prayer.  More  is  implied 
than  is  expressed:  he  will  value  it,  and  be  well 
pleased  with  it,  and  will  return  an  answer  of  peace 
to  it,  which  is  the  greatest  honour  that  can  ])e  put 
upon  it.  But  it  is  thus  expressed,  because  others 
despise  their  praying;  they  themselves  fear  God 
will  despise  it;  and  he  was  thought  to  despise  it, 
while  their  affliction  was  prolonged,  and  their  pray- 
ers lay  unanswered.  When  we  consider  our  own 
meanness  and  vileness,  our  darkness  and  deadness, 
and  the  manifold  defects  in  our  prayers,  we  have 
cause  to  suspect  that  our  prayers  will  be  received 
with  disdain  in  heaven;  but  we  are  here  assured  of 
the  contrary,  for  we  have  an  Ad\'ocate  with  the 
Father,  and  are  under  grace,  not  under  the  law. 

This  instance  of  God's  favour  to  liis  ])raving  peo- 
ple, though  they  are  destitute,  will  be  a  lasting 
encouragement  to  prayer;  (t'.  IS.)  This  shall  be 
written  for  the  generation  to  come,  that  none  may 
despair,  though  they  l)e  destitute,  nor  think  tlieir 
prayers  forgotten,  because  they  have  not  ;;n  answer 
to  them  immediately.  The  experiences  cf  others 
should  be  our  encouragements  to  seek  uiito  (i(,"d  and 
trust  in  him.  And,  if  we  liave  tlie  comf  it  of  tlie 
experiences  of  others,  it  is  fit  that  we  should  give' 
God  the  glory  of  them;  The  people  which  shall  be 
created  shall  praise  the  Lord  for  what  he  lias  done 
both  for  them  and  fi  r  their  predecessors;  many 
that  are  now  unboni,  by  reading  the  history  of  the 
church,  shall  be  wrouglit  upon  to  turn  ]n-(iselvtes. 
The  people  that  shall  lie  created  i-.ne  w  by  divine 
grace,  that  are  a  kind  of  first-fruits  of  his  creatures, 
shall  praise  the  Lord  for  his  answers  to  thcii-  pray- 
ers when  they  were  more  destitute. 

IV.  The  prisoners  under  condemnation  unjustlv, 
seem  as  sheep  ap])ointcd  for  the  slaughter,  l)ut  cafe 
shall  be  taken  for  their  discharge;  (i-.  19,  20.)  Ciod 
has  looked  down  from  the  height  of  his  sanctuarii, 
from  heaven,  where  he  has  prepared  his  throne, 
that  high  place,  that  holy  place;  thence  did  the 
Lord  behold  the  earth,  for' it  is  a  place  of  prospect, 
and  nothing  on*  this  earth  is,  or  can  be,  hid  from  his 
all-seeing  eye;  he  looks  down,  not  to  take  a  view  of 
the  kingdoms  of  the  world  and  the  glory  of  tliem, 
but  to  do  acts  of  grace,  to  hear  the  groaning  of  tlie 
prisoners;  (which  we  should  desire  to  l)e  out  of  the 
hearing  of;)  and  not  only  to  hear  them,  but  to  lielp 
them,  to  loose  those  that  are  appointed  to  death, 
then  when  there  is  but  a  step  between  them  and  it. 
Some  understand  it  of  the  release  of  the  Jews  out  of 
their  captivity  in  Babylon;  God  heard  their  groan- 
i?ig  there,  as  he  did  when  they  were  in  Egypt, 
(Exod.  iii.  7,  9.)  and  came  down  to  deliver  them. 


God  takes  notice  not  only  of  the  prayers  of  his 
afflicted  people,  which  are  the  language  of  grace, 
but  even  of  their  groans,  which  are  the  language  of 
nature.  See  the  di\  ine  pity  in  hearing  the  prisoners' 
groans,  and  the  divine  power  in  loosing  the  prisoners 
bonds,  even  when  they  arc  appointed  to  death,  and 
j  are  pinioned  and  double-shackled.  W"e  have  an 
I  instance  in  Peter,  Acts  xii.  6. 

Such  instances  as  these  of  the  divine  condescen- 
sion and  compassion,  will  help,  1.  To  declare  the 
name  of  the  Lord  in  Zion,  and  to  make  it  appear 
that  he  answers  his  name  which  he  himself  pro 
claimed,  The  Lord  God,  gracious  and  merciful, 
and  this  declaration  rf  his  name  in  Zion  shall  be  the 
matter  of  his  praise  in  Jerusalem,  -v.  21.  If  God  by 
his  providences  declare  his  name,  we  must  by  cur 
acknowledgments  of  them  declare  his  praise,  which 
(ught  to  be  the  echo  of  his  name.  God  will  dis- 
charge his  people  that  were  prisoners  and  captives 
in  Babylon,  that  they  may  declare  his  name  in  Zion, 
the  place  he  has  chosen  to  put  his  name  there,  and 
his  praise  in  Jenisalem,  at  their  return  thither;  in 
the  land  of  their  captivit)'  they  could  not  sing  the 
songs  of  Zion,  (cxxxvii.  3,  4. )  and  therefore  God 
brought  them  again  to  Jerusalem,  that  they  might 
sing  them  there.  For  this  end,  God  gives  liberty 
from  bondage;  Bring  my  soul  out  of  prison,  that  1 
may  praise  thy  name;  (cxlii.  7.)  for  this,  he  gives 
life  from  the  dead;  Leir  my  soul  live,  and  it  shall 
praise  thee,  cxix.  175.  2.  They  will  help  to  draw 
in  others  to  the  worship  of  God;  (v.  22.)  IVheri  tlie 
people  of  God  are  gathered  together  at  Jerus:ilem, 
(as  they  were,  after  their  return  out  of  Babylon,) 
many  out  of  the  kingdoms  joined  with  them  to  serve 
the  Lord.  This  was  fulfilled,  (Ezra  vi.  21.)  where 
we  find  that  not  only  the  children  of  Israel  that 
were  come  out  of  captivity,  but  many  that  had 
separated  themselves  from  thein  among  the  heathen, 
didA'er/i  the  feast  of  unleavened  bread  with  joy .  But 
it  may  look  ruitlier,  at  the  conversion  of  the  Gentiles 
to  the  faith  of  Christ  in  the  latter  days.  Clirist  has 
proclaimed  liberty  to  the  captives,  and  the  opening 
of  the  prison  to  them  that  were  bound,  that  they 
may  declare  the  name  of  the  Lord  in  the  gospel- 
church,  in  which  Jews  and  Gentiles  shall  unite. 

23.  He  weakened  ray  strength  in  the 
\vay ;  he  shortened  my  days.  24.  I  said, 
O  my  God,  take  me  not  away  in  tlie  midst 
of  my  days :  thy  years  are  throughout  all 
generations.  25.  Of  old  hast  thou  laid  the 
foundation  of  the  earth;  and  the  heavens 
are  the  work  of  thy  hands.  26.  They  shall 
perish,  hut  thou  shalt  endure;  yea,  all  of 
them  shall  wax  old  like  a  garment ;  as  a 
vesture  slialt  thou  change  them,  and  they 
shall  be  changed :  27.  But  thou  art  the 
same,  and  thy  years  shall  have  no  end. 
28.  The  children  of  thy  servants  shall  con- 
tinue, and  their  seed  shall  be  estabhshed 
before  thee. 

We  may  here  obsei*ve, 

I.  The  imminent  danger  that  the  Jewish  church 
was  in,  of  being  quite  cxtiipated  and  cut  off  by  the 
captivity  in  Baliylon;  {x'.  23.)  He  weakened  my 
strength  in  the  way.  The>-  were  for  many  ages  in 
the  way  to  the  performance  of  the  great  promise 
made  to  their  fathers  concerning  the  Messiah,  long- 
ing as  much  for  it  as  ever  a  traveller  did  to  l)e  at  his 
jouniev's  end;  the  legal  institutions  led  them  in  the 
wav;  but  when  the  ten  tribes  were  lost  in  Assyria, 
and  the  two  almost  K;st  in  Babylon,  the  strength  of 


PSALMS,  cm. 


.001 


that  nation  was  weakened,  and,  in  all  appearance, 
its  day  shortened,  for  they  said,  Our  hofie  is  lost,  we 
are  cut  off" for  our  parts,  Ezek.  xxxvii.  11.  And 
then  what  comes  of  the  promise,  that  Shiloli  should 
arise  out  of  Judah,  the  star  out  of  Jacob,  iind  the 
Messiah  out  of  the  family  of  David?  If  these  fail,  the 
promise  fails.  This  the  psdlmist  speaks  of  as  in  his 
own  person,  and  it  is  very  applicable  to  two  of  the 
common  afflictions  of  this  time.  1.  To  be  sickly; 
bodily  distempers  soon  weaken  our  strength  in  the 
wa7/,'make  the  keepers  of  the  house  to  tremble,  and 
tl\e  strong  men  to  bow  themselves.  2.  To  be  short- 
lived; where  the  former  is  felt,  this  is  feared;  when, 
in  the  midst  of  our  days,  according  to  a  course  of 
nature,  our  strength  is  weakened,  what  can  we  ex- 
pect but  that  the  number  of  our  months  should  be 
.  cut  off  in  the  midst;  and  what  should  we  do  but 
provide  accordingly?  We  must  own  Ciod'^j  hand  in 
it,  for  in  his  hand  our  strength  and  time  arc;  ar.d 
must  reconcile  it  to  his  love,  for  it  lias  often  been 
the  lot  of  those  that  have  used  their  strength  well, 
to  have  it  weakened;  and  of  those  that  could  very 
ill  be  spared,  to  have  their  days  shortened. 

II.  A  prayer  for  the  continuance  of  it;  {v.  24.) 
"  O  my  God,  take  me  not  away  in  the  midst  of  my 
days;  let  not  this  poor  church  be  cut  off  in  the  midst 
of  the  days  assigned  it  by  the  promise;  let  it  not  be 
cut  off  till  the  Messiah  is  come.  Destroy  it  not, 
for  that  blessing  is  in  her,"  Isa.  Ixv.  8.  She  is  a 
criminal,  but,  for  the  sake  of  that  blessing  which  is 
in  her,  she  pleads  for  a  reprieve.  This  is  a  prayer 
for  the  afflicted,  and  which,  with  submission  to  the 
will  of  God,  we  may  in  faith  put  up,  that  God  would 
not  take  us  away  in  the  ?nidst  of  our  days,  but  that, 
if  it  be  his  will,  he  would  spare  us  to  do  him  further 
service,  and  to  be  made  riper  for  heaven. 

III.  A  plea  to  enforce  this  prayer,  taken  from  the 
eternity  of  the  Messiah  promised,  x*.  25  ••27.  The 
apostle  quotes  these  verses,  (Heb.  i.  10^^12.)  and 
tells  us;  He  saith  this  to  the  Sd?i,  and  in  that  expo- 
sition we  must  acquiesce.  It  is  very  comfortable, 
in  reference  to  all  the  changes  that  pass  over  tlie 
church,  and  all  the  dangers  it  is  in,  that  Jesus  Christ 
is  the  sa?ne  yesterday,  to-day,  and  for  ever.  Thy 
years  arc  throughout  all  generations,  and  cannot 
be  shortened.  It  is  likewise  comfortable,  in  refer- 
ence to  the  decay  and  death  of  our  own  bodies,  and 
the  removal  of  our  friends  from  us,  that  God  is  an 
everlasting  God,  and  that  therefore,  if  he  be  ours, 
in  him  we  may  have  everlasting  consolation.  In 
this  plea  observe  how  to  illustrate  the  eternity  of 
the  Creator;  he  compares  it  with  the  mutability  of 
the  creature;  for  it  is  God's  sole  prerogative  to  be 
unchangeable. 

1.  God  tnade  the  world,  and  therefore  had  a  being 
before  it  from  eternity;  the  Son  of  God,  the  Eternal 
Word,  made  the  world.  It  is  expressly  said,  yill 
things  were  made  by  him,  and  without  him  was  7iot 
any  thirig  made  that  was  made;  and  therefore  the 
same  was  in  the  beginning,  from  eternity,  with 
God,?Ln6.was  Gorf,  John  i.  l" 3.  Col.  i.  16.  Eph. 
iii.  9.  Heb.  i.  2.  Earth  and  heaven,  and  the  hosts 
of  both,  include  the  universe  and  its  fulness,  and 
these  derive  their  being  from  God  by  his  Son; 
(v.  25.)  "  Of  old  hast  thou  laid  the  foundation  of 
the  earth,  that  is  founded  on  the  seas,  and  on  the 
^floods,  and  yet  it  abides;  much  more  shall  the 
church,  which  is  built  u/io/i  a  rock.  The  heavens 
are  the  work  of  thy  hands,  and  by  thee  are  all  their 
motions  and  influences  directed;-"  God  is  therefore 
the  Fountain,  not  only  of  all  being,  but  of  all  power 
and  dominion.  See  how  fit  the  great  Redeemer  is  to 
be  inti-usted  with  all  power,  both  in  heaven  and  in 
earth,  since  he  himself,  as  Creator  of  both,  per- 
fectly knows  both,  and  is  entitled  to  both. 

2.  God  will  unmake  the  world  again,  and  there- 
fore shall  have  a  being  to  eternity;  (y.  26,  27. )  They 


shall  fierish,  for  thou  shall  change  them  bv  the 
same  almighty  power  that  made  them,  and  there- 
fore, no  doubt,  thou  shalt  endure;  thou  art  the 
sa77ie.  God  and  the  world,  Christ  and  the  creature, 
are  i-ivals  for  the  innermost  and  uppermost  place  in 
the  soul  of  man,  the  immortal  soul;  now  what  is 
here  said,  one  would  think,  were  enough  to  decide 
the  controversy  immediately,  and  to  determine,  as 
for  God  and  Christ.  For, '(1.)  A  portion  in  the 
creature  is  fading  and  dying;  They  shall  fierish, 
they  will  not  last  so  long  as  we  shall  last;  the  day 
is  coming  when  the  earth  and  all  the  works  that  are 
therein  shall  be  burnt  up;  and  then  what  will  be- 
come of  those  that  have  laid  up  tlicir  treasure  in  it; 
Heaven  and  earth  shall  %vax  old  as  a  garment;  not 
by  a  gradual  decay,  but,  when  the  set  time  comes, 
they  shall  be  set  aside  like  an  old  garment  that  we 
ha\e  no  more  occasion  for;  As  a  vesture  shalt  thoxi 
change  them,  and  they  shall  be  changed;  not  anni- 
hilated, but  altered,  it  may  be,  so  that  they  shall  not 
be  at  all  the  same,  but  new  heavens  and  a  new 
earth.  See  God's  sovereign  dominion  over  heaven 
and  earth ;  he  can  change  them  as  he  pleases,  and 
when  he  pleases,  and  the  constant  changes  they  are 
subject  to,  in  the  revolutions  of  day  and  night,  sum- 
mer and  winter,  are  earnests  of  their  last  and  final 
change,  when  the  heavens  and  time  shall  be  no 
more.  (2. )  A  portion  in  God  is  pei-petual  and  ever- 
lasting; Thou  art  the  sa7ne,  subject  to  no  change; 
and  thy  years  have  no  end,  v.  27.  Christ  will  be  tlie 
same  in  the  performance  that  he  was  in  the  promise; 
the  same  to  his  chiych  in  captivity  that  he  was  to 
his  church  at  liberty.  Let  not  the  church  fear  the 
weakening  of  her  strength,  or  the  shortening  of  her 
days,  wliile  Christ  himself  is  both  her  Strength  and 
her  Life;  he  is  the  same,  and  has  said.  Because  1 
live,  ye  shall  live  also.  Christ  came  in  the  fulness 
of  time,  and  set  up  his  kingdom  in  spite  of  the  power 
of  the  Old  Testament  Babylon,  and  he  will  keep  it 
up  in  spite  of  the  New  Testament  Babylon. 

IV.  A  comfortable  assurance  of  an  answer  to  this 
prayer;  {v.  28.)  The  children  of  thy  servants  shall 
continue;  since  Christ  is  tl\e  same,  the  church  shall 
continue  from  me  generation  to  another;  from  the 
eternity  of  the  Head,  we  may  infer  the  perpetuity 
of  the  body,  though  often  weak  and  distempered, 
and  even  at  death's  door.  They  that  hope  to  wear 
out  the  saints  of  the  Most  High  will  be  mistaken. 
Christ's  servants  shall  have  children;  those  chil- 
dren shall  ha\"e  a  seed,  a  succession,  of  pi'ofessing 
people;  the  church,  as  well  as  the  world,  is  under 
the  influence  of  that  blessing,  Be  fruitful  and  mul- 
tiply. These  children  shall  co7itinue,  not  in  their 
own  persons,  by  reason  of  death,  but  in  their  seed, 
which  shall  be  established  before  God,  that  is,  in  his 
service,  and  Ijy  his  grace;  the  entail  of  religion  shall 
not  be  cut  off  while  the  world  stands,  but,  as  one 
gener  ition  of  good  people  passes  awav,  another  shall 
come,  and  thus  the  throne  of  Christ 'shall  endure. 

PSALM  cm. 

This  psalm  calls  more  for  devotion  than  exposition;  it  is  a 
most  excellent  psalm  of  praise,  and  of  general  use.  The 
psalmist,  I.  Stirs  up  himself  and  his  own  soul  to  praise 
God,  (v.  1,  2.)  for  his  favour  to  him  in  particular,  (v. 
3.  .5.)  to  the  church  in  freneral,  and  to  all  good  men,  to 
whom  he  is,  and  will  be,  just,  and  kind,  and  constant,  (v. 
6. .  18.)  and  for  his  government  of  the  world,  v.  19.  II. 
He  desires  the  assistance  of  the  hoi}'  angels,  and  all  the 
works  of  God,  in  praising  him,  v.  20. .  22.  In  singing 
this  psalm,  we  must  in  a  special  manner  get  our  hearts 
affected  with  the  goodness  of  God,  and  enlarged  in  love 
and  thankfulness. 

A  psalm  of  David. 

LESS  the  Lord,  O  my  soul;  and 

all  that  is  within  me,  bless  his  holy 

name.      2.  Bless  the  Lord,  O  my  soul. 


502 


PSALMS,  cm. 


Mnd  forget  not  all  his  benefits:  3.  Who  for-  ] 
giveth  all  thine  iniquities;  who  healeth  all 
thy  diseases ;  4.  Who  redeemelh  thy  hfe 
from  destruction ;  who  crowneth  thee  ^^'ith 
loving-kindness  and  tender  mercies ;  5.  Who 
satistieth  thy  mouth  with  good  things;  so 
that  thy  youth  is  renewed  like  the  eagle's. 

David  is  here  communing  with  liis  own  lieai't,  and 
he  is  no  fool  that  thus  talks  to  himself,  and  excites 
liis  own  soul  to  that  which  is  good.     Observe, 

I.  How  he  stirs  up  himself  to  the  duty  of  praise, 
V.  1,  2.  1.  It  is  the  Lord  tiiat  is  to  be  blessed  and 
spoken  well  of,  for  he  is  the  Fountain  of  all  good, 
whatever  are  the  channels  or  cisterns;  it  is  to  his 
n  ime,  his  holy  name,  that  we  are  to  consecrate 
our  praise,  g-i-ving  thanks  at  the  reme7nbrance  of  kin 
holiness.  2.  It  is  the  soul  that  is  to  be  employed  in 
blessing  God,  and  all  that  is  vjithin  us.  We  make  no- 
thing of  our  religious  performances,  if  wc  do  not  make 
lijaiS.-wrjrk  of  them;  if  that  vv'aich  is  unthin  us,  nay, 
if  all  that  is  within  us,  be  not  engaged  in  tliem.  The 
work  requires  the  inward  man,  the  wliole  man,  and 
all  little  enough.  3.  In  order  to  our  return  of  praises 
t )  God,  there  must  be  a  grateful  remembrance  of 
the  mercies  we  have  received  from  him;  Forget  not 
all  his  benefits.  If  we  do  not  give  thanks  for  them, 
we  do  forget  them;  and  that  is  unjust  as  well  as  un- 
kind; since  in  all  God's  favours  there  is  so  much 
til  It  is  memorable;  "  O  my  scul,  to  thy  shame  be  it 
s])  )ken,  thou  hast  forgotten  majiy  of  his  benefits; 
l)ut  surely  thou  wilt  not  forget  them  all,  for  thou 
siiouldest  not  have  forgotten  any.'' 

II.  How  he  furnishes  himself  with  abundant  mat- 
ter for  praise,  and  that  which  is  very  affecting; 
"  Come,  my  soul,  consider  what  God  has  done  for 
thee." 

1.  "  He  has  pardoned  thv  sins,  {v.  3.)  he  has  for- 
given, and  does  forgive,  all  thine  iniquities."  This 
is  mentioned  first,  because,  by  the  pardon  of  sin, 
that  is  taken  away  which  kept  good  things  from 
113,  and  we  are  restored  to  the  favour  of  God,  which 
bestows  good  things  on  us.  Tl\ink  what  the  provo- 
cation was,  it  was  iniquity,  and  yet  pardoned;  how 
many  tlie  provocations  were,  and  yet  all  pardoned; 
He  has  forgiven  all  our  tres/iasses.  It  is  a  continued 
act;  he  is  still  forgiving,  as  we  are  still  sinning  and 
repenting. 

2.  "He  has  cured  thy  sickness."  The  corrup- 
tion of  nature  is  the  sickness  of  the  soul,  it  is  its  dis- 
order, and  threatens  its  death;  this  is  cured  in  sanc- 
tification;  when  sin  is  mortified,  the  disease  is  healed; 
though  comphcated,  it  is  all  healed.  Our  crimes  were 
capital,  but  God  saves  our  lives  by  jvardoningthem; 
our  diseases  were  mortal,  Init  God  saves  our  lives 
by  healing  them.  These  two  go  together,  fur  as  for 
God,  lus  work  is  perfect,  and  not  done  by  h  dves; 
if  God  take  away  the  guilt  of  sin  by  ])ardoning  mei- 
cv,  he  will  break  the  power  of  it  by  renewing  grace. 
Where  Christ  is  made  Righteousness  to  any  soul, 
he  is  made  Sanctification,  1  Cor.  i.  30. 

3.  "  He  has  rescued  thee  from  danger."  A  man 
may  be  in  peril  of  life,  not  only  by  his  crimes,  or 
his  diseases,  but  by  the  power  of  his  enemies;  and 
therefore  here  also  we  experience  the  divine  good- 
ness; JVho  redeemeth  thy  life  from  destruction,  {v. 
4.)  from  the  destroyer;  froni  hell,  so  the  Clialdee; 
from  the  second  death.  The  redemption  of  the  soul 
is  precious,  wc  cannot  compass  it,  and  therefore  are 
tlie  more  indebted  to  divine  grace  that  has  wrought 
it  out  to  him  who  has  obtained  eternal  redemption 
for  tis.     See  Jolj  xxxiii.  24,  25. 

4.  "  He  has  not  only  saved  th6e  from  death  and 
ruin,  but  has  made  thee  truly  and  completely  hap- 
py, with  honour,  pleasure,  and  long  life." 

(1.)  "  He  has  given  thee  true  honour  and  great 


honour;  no  less  than  a  crown;  He  crowns  thee  with 
his  loving-kindness  and  tender  mercies;"  and  what 
greatei-  dignity  is  a  poor  s(.ul  capable  of,  than  to  be 
advanced  into  tlie  love  and  favour  of  God?  This  ho- 
nour have  all  his  saints.  What  is  the  crown  of  glory 
but  God's  favour? 

(2. )  "  He  has  given  thee  true  pleasure;  He  satis- 
fies thy  mouth  ivith  good  things;"  {y.  5.)  It  is  only 
the  favour  and  gi-ace  of  God,  that  can  give  satisfac- 
tion to  a  soul,  can  suit  its  capacities,  supply  its  needs, 
and  answer  to  its  desires;  nothing  but  divine  Avisdom 
can  undertake  \.o  fill  its  treasures;  (Prov.  viii.  21.) 
other  things  will  surfeit,  but  not  satiate,  Eccl.  vi.  7. 
Isa.  Iv.  2. 

(3.)  "He  has  given  thee  a  prospect  and  pledge 
of  long  life;  Thy  youth  is  renewed  like  the  eagle's." 
The  eagle  is  long-lived,  and,  as  naturalists  say, 
wlien  she  is  near  100  years  old,  casts  all  her  fea- 
thers, (as  indeed  she  changes  them  in  a  great  mea- 
sure eveiy  year  at  moulting  time,)  and  fresh  ones 
come,  so  that  she  becomes  young  again.  When 
God,  by  the  graces  and  comforts  of  his  Spirit,  re- 
covers his  pe<  pie  from  their  decays,  and  fills  them 
with  new  life  and  joy,  which  is  to  them  an  earnest 
of  eternal  life  and  jov,  then  they  may  be  said  to  re- 
turn to  the  days  of  their  youth.  Job  xxxiii.  25. 

6.  The  Lord  executeth  righteousness 
and  judgment  for  all  that  are  oppressed.  7. 
He  made  known  his  ways  unto  Moses,  his 
acts  unto  the  children  of  Israel.  8.  The 
Lord  is  merciful  and  gracious,  slow  to  an- 
ger, and  plenteous  in  mercy.  9.  He  will 
not  always  chide ;  neither  will  he  keep  his 
anger  for  ever.  1 0.  He  hath  not  dealt  with 
us  after  our  sins,  nor  rewarded  us  according 
to  our  iniquities.  1 1 .  For  as  the  heaven  is 
high  above  the  earth,  so  great  is  his  mercy 
toward  them  that  fear  him.  12.  As  far  as 
the  east  is  from  the  west,  so  far  hath  he  re- 
moved our  transgressions  from  us.  1 3.  Like 
as  a  father  pitieth  his  children,  so  the  Lord 
pitieth  them  that  fear  him.  14.  For  he 
knoweth  our  frame;  he  remembereth  that 
we  are  dust.  15.  As  for  man,  his  days  are 
as  grass;  as  a  flower  of  the  field,  so  he  flou- 
rislieth:  16.  For  the  wind  passeth  over  it, 
and  it  is  gone ;  and  the  place  thereof  shall 
knovk'  it  no  more.  17.  But  the  mercy  of  the 
Lord  is  fi'om  everlasting  to  everlasting  upon 
them  that  fear  him,  and  his  righteousness 
unto  children's  children  ;  1 8.  To  such  as 
keep  his  covenant,  and  to  those  that  remem- 
ber his  commandments  to  do  them. 

Hitherto  the  psalmist  had  only  looked  back  upon 
his  own  experiences,  and  thence  fetched  matter  for 
praise;  here  he  looks  abroad,  and  takes  notice  of 
his  favour  to  others  also,  for  in  them  we  shoidd  re- 
joice, and  give  thanks  for  them;  all  the  saints  beinj, 
fed  at  a  common  table,  and  sharing  in  the  same 
blessings. 

I.  Ti-uly  Ciod  is  good  to  all;  (r.  6.)  He  executes 
righteousness  and  judgment,  not  only  for  his  own 
pecple,  but  for  all  that  are  o/ifiressed;  for,  even  in 
common  providence,  he  is  tlie  Patron  of  wronged 
innocencv,  and,  one  way  or  other,  will  plead  the 
cause  of  those  that  are  injured  airainst  their  oppres 
sors.  It  is  his  hcmour  to  humble  the  proud,  and 
help  the  helpless. 


PSALMS,  cm. 


501 


II.  He  is  in  a  special  manner  good  to  Israel,  to 
t;very  Israelite  indeed,  that  is  of  a  clean  and  upright 
heart. 

1.  He  has  revealed  himself  and  his  grace  to  us; 
{v.  7. )  He  made  knoivn  his  ways  unto  Moses,  and 
by  him  his  acts  to  the  children  of  Israel;  not  only  by 
his  rod  to  those  who  then  lived,  but  by  his  pen  to 
succeeding  ages.  Note,  Divine  revelation  is  one  of 
the  first  and  greatest  of  divine  favours  with  which 
the  church  is  blessed;  for  God  restores  us  to  him- 
self by  revealing  himself  to  us,  and  gives  us  all  good 
by  giving  us  knowledge.  He  has  made  known  his 
acts  and  his  ways,  his  nature,  and  the  methods  of 

.  his  dealing  with  the  children  of  men,  that  they  may 
know  both  what  to  conceive  of  him,  and  what  to 
expect  from  him;  so  Dr.  Hammond.  Or,  by  his 
ways  we  may  understand  his  firecepts,  the  way 
which  he  requires  us  to  walk  in;  and  by  his  acts,  or 
designs,  (as  the  word  signifies,)  his  promises  and 
purposes  as  to  what  he  will  do  with  us.  Thus  fairly 
does  God  deal  with  us. 

2.  He  has  never  been  rigorous  and  severe  with 
us,  but  always  tender,  full  of  compassion,  and  ready 
to  forgive. 

( 1. )  It  is  in  his  nature  to  be  so;  {y.  8. )  The  Lord  is 
merciful  and  gracious;  this  was  his  way  which  he 
made  known  unto  Moses  at  mount  Horeb,  when  he 
thus  proclaimed  his  name,  (Exod.  xxxiv.  6,  7. )  in 
answer  to  Moses's  request,  (cA.  xxxiii.  13.^  I  beseech 
thee,  show  me  thy  way,  that  I  may  know  thee.  It 
is  my  way,  says  God,  to  pardon  sin.  [1.]  He  is  not 
soon  angry,  x^.  8.  He  is  slow  to  anger,  not  extreme 
to  mark  what  we  do  amiss,  nor  ready  to  take  ad- 
vantage against  us.  He  bears  long  with  those  that 
are  very  provoking,  defers  punishing,  that  he  may 
give  space  to  repent,  and  does  not  speedily  execute 
the  sentence  of  his  law.  He  could  not  be  thus  slow 
to  anger,  if  he  were  not  plenteous  in  mercy,  the 
very  Father  of  mercies.  [2.]  He  is  not  long  angry; 
for,  (t'.  9.)  He  will  not  always  chide,  though  we 
always  offend,  and  deserve  chiding.  Though  he 
signify  his  displeasure  against  us  for  our  sins,  by  the 
rebukes  of  Providence,  and  the  reproaches  of  our 
own  consciences,  and  thus  cause  grief,  yet  he  will 
have  compassion,  and  will  not  always  keep  us  in  pain 
and  terror,  no  not  for  our  sins,  but,  after  the  spirit 
of  bondage,  will  give  the  spirit  of  adoption.  How 
unlike  are  those  to  God,  who  always  chide,  who 
take  every  occasion  to  chide,  and  never  know  when 
to  cease !  Wliat  would  become  of  us,  if  God  should 
deal  so  with  us?  He  will  not  keefi  his  anger  for  ever, 
against  his  own  people,  but  will  gather  them  with 
everlasting  mercies,  Isa.  liv.  8. — Ivii.  16. 

(2.)  We  have  found  him  so;  we,  for  our  parts, 
must  own  that  he  has  not  dealt  with  us  after  our 
sins,  V.  10.  The  scripture  says  a  great  deal  of  the 
mercy  of  God,  and  we  may  all  set  to  our  seal,  that 
it  is  true,  that  we  have  experienced  it.  If  he  had 
not  been  a  God  of  patience,  we  had  been  in  hell  long 
ago;  but  he  has  not  rewarded  us  after  our  iniqui- 
ties; so  they  will  say  who  know  what  sin  deserves. 
He  has  not  inflicted  the  judgments  which  we  have 
merited,  nor  deprived  us  of  the  comforts  which  we 
have  forfeited;  which  should  make  us  think  the 
worse,  and  not  the  better,  of  sin;  for  God's  patience 
sJiould  lead  us  to  repentance,  Rom.  ii.  4. 

3.  He  has  pardoned  our  sins;  not  only  mine  ini- 
quity, (t".  5.)  hut  our  transgressions;  (v.  12.)  though 
It  is  of  our  own  benefit,  by  the  pardoning  mercy  of 
God,  thnt  we  are  to  take  the  comfort,  yet  of  the 
benefit  others  have  by  it  we  must  give  him  the  glo- 
ry. Observe,  (1.)  The  transcendent  riches  of  God's 
mercy;  {v.  11.)  ^s  the  heaven  is  high  above  the 
earth,  (so  high,  that  the  earth  is  but  a  point  to  the 
vast  expanse,)  so  God's  mercy  is  above  the  merits 
of  those  that  fear  him  most:  so  much  above  and  be- 
yond them,  that  there  is  no  proportion  at  all  between 


them;  the  greatest  perfonnances  of  man's  duty  can- 
not demand  the  least  tokens  of  God's  favour  as  a 
debt,  and  tlicrefore  all  the  seed  of  Jacob  will  join 
with  him  in  owning  themselves  less  than  the  least  of 
all  God's  mercies.  Gen.  xxxii.  10.  Observe,  God's 
mercy  is  thus  great  toward  them  that  fear  him,  not 
toward  them  that  trifle  with  him.  We  must  fear 
the  Lord  and  his  goodness.  (2. )  The  fulness  cf  his 
pardons,  an  evidence  cf  the  riches  of  his  mercy; 
{v.  12.)  As  far  as  the  east  is  from  the  west,  (whicii 
two  quarters  of  the  world  arc  of  greatest  extent,  be- 
cause all  known  and  inhabited,  and  therefore  geo- 
graphers that  way  reckon  their  longitudes,)  so  far 
has  he  removed  cur  transgressions  from  us,  so  that 
they  shall  never  be  laid  to  r ur  charge,  nor  rise  up 
in  judgment  against  us.  The  sins  of  believers  shall 
be  remembered  no  more,  shall  net  be  mentioned 
unto  them,  they  shall  be  sought  for,  and  not  found. 
If  we  thoroughly  forsake  them,  God  will  thoroughly 
forgive  them. 

4.  He  has  pitied  our  sorrows,  v.  13,  14.  Observe, 
(1.)  Whom  lie  pities;  the7n  that  fear  him,  all  good 
people,  who  in  this  world  may  bcccme  objects  of 
pity  on  account  of  the  gi-ievances  to  which  they  are 
not  only  born,  but  born  again.  Or  it  may  be  under- 
stood of  those  who  have  net  yet  received  the  spirit 
of  adoption,  but  are  yet  trembling  at  his  word; 
those  \\Q  pities,  Jer.  xxxi.  18,  20.  (2.)  How  he 
pities;  as  a  father  pities  his  children,  and  docs  them 
good  as  there  is  occasion.  God  is  a  Father  to  them 
that  fear  him,  and  owns  them  f;ir  his  children,  and 
he  is  tender  of  them  us  a  father.  The  father  pities 
his  children  that  are  weak  in  knowledge,  and  in- 
stinicts  them;  pities  them  when  thev  are  frrward, 
and  bears  with  them;  pities  them  when  they  are 
sick,  and  comforts  them ;  pities  them  (Isa.  Ixvi.  13.) 
when  they  are  fallen,  and  lieii)s  tluni  up  again; 
pities  them  when  they  have  offended,  and,  upon 
their  submission,  forgives  them;  pities  thini  when 
they  are  wronged,  and  riglits  them;  tlms  the  Lord 
pitieth  them  that  fear  him.  (3. )  \^''hy  he  pities;  for 
he  knows  our  frame.  He  has  reason  to  know  cur 
frame,  for  he  framed  us;  and,  having  himself  made 
man  of  the  dust,  he  remembered  that  lie  is  dust,  net 
only  by  constitution,  but  by  sentence;  Dust  thou  art. 
He  considers  the  fra.ilty  of  our  l^rdics,  and  the  felly 
of  our  souls,  how  little  we  can  do,  and  expects  ac- 
coi'dingly  from  us,  how  little  we  can  bear,  and  lays 
accordingly  upon  us;  in  all  which  appears  the  ten- 
derness of  his  compassion. 

5.  He  has  perpetuated  his  covenant-mercy,  and 
thereby  provided  relief  for  cur  frailty,  v.  15 -.IS. 
See  here, 

(1.)  How  short  man's  life  is,  and  of  what  uncer- 
tain continuance;  the  lives  even  cf  great  men  and 
good  men  are  so;  and  neither  their  greatness  noi 
their  goodness  can  alter  the  property  of  them;  As 
for  man,  his  days  are  as  grass,  which  grows  cut  of 
the  earth,  rises  but  a  little  way  above  it,  and  soon 
withers,  and  returns  to  it  again.  See  Isa.  xl.  6,  7. 
Man,  in  his  best  estate,  seems  somewhat  more  than 
grass,  he  flourishes  and  looks  i^ay;  yet  then  he  is 
but  like  a  flower  of  the  field,  which,  though  distin- 
guished a  little  from  the  grass,  will  wither  with  it. 
The  flower  of  the  garden  is  commonly  moi-e  choice 
and  valuable,  and,  though  in  its  ov/n  nature  witlier- 
ing,  will  last  the  longer  for  its  being  sheltei-ed  by 
the  garden  wall,  and  the  gardener's  care;  but  the 
flower  of  the  field  (to  which  life  is  here  ce  mpared} 
is  n- 1  only  withering  in  itself,  but  exposed  to  the 
cold  blasts,  and  liable  to  be  crept  and  trod  en  bv  the 
beasts  of  the  field.  Man's  life  is  not  only  wastiiig  cf 
itself,  but  its  period  may  be  anticipated  by  a  thou- 
sand accidents.  When  the  flower  is  in  its  perfection, 
a  blasting  wind,  unseen,  unlooked  for,  passes  over  it, 
and  it  is  gone;  it  hangs  the  heael,  drops  the  leaves, 
dwindles  into  the  gi'ound  again,  aiid  the  place  ihereoj. 


504 


PSALMS,  cin. 


which  was  proud  of  it,  novf  knovjs  it  no  more.  Such 
a  thing  is  mm:  (iod  considers  it,  and  pities  him;  let 
him  consider  it  himself,  and  be  humble,  dead  to  this 
world,  and  thoughtful  of  another. 

(2. )  How  long  and  lasting  God's  mercy  is  to  his 
people;  {v.  17,  18.)  it  will  continue  longer  than  their 
lives,  and  will  survive  their  present  state.  Observe, 

[  1.  ]  Tlie  description  of  those  to  whom  this  mercy 
belongs;  they  are  such  as  fear  God,  such  as  are 
truly  religious,  from  principle.  First,  They  live  a 
life  of  faith;  for  they  kecfi  God's  covenant,  having 
taken  hold  of  it,  thev  keep  hold  of  it,  fast  hold,  and 
will  not  let  it  go.  They  keep  it  as  a  treasure,  keep 
it  as  their  portion,  and  would  not  for  all  the  world 

Eait  with  it,  for  it  is  their  hfe.  Secondly,  They 
ve  a  life  of  obedience;  they  remember  his  com- 
mandments to  do  them,  else  they  do  not  keefi  his 
covenant.  Those  only  shall  have  the  benefit  of 
God's  promises  that  make  conscience  of  his  pre- 
cepts. See  who  they  are  that  have  a  good  memory, 
as  well  as  a  good  understanding,  (cxi.  10.)  those 
that  remember  God's  commandments,  not  to  talk  of 
them,  but  to  do  them,  and  to  be  ruled  by  them. 

[2.  ]  The  continuance  of  the  mercy  which  belongs 
to  such  as  these :  it  will  last  them  longer  tiian  their 
lives  on  earth,  and  therefore  they  need  not  be  trou- 
bled though  their  lives  be  short,  since  death  itself 
will  be  no  abridgment,  no  infringement,  of  their 
bliss.  God's  mercy  is  better  than  life,  for  it  will  out- 
live it;  First,  To  their  souls,  which  are  immortal, 
tn  them  the  mercy  of  the  Lord  is  from  everlasting 
to  everlasting;  from  everlasting  in  the  covmcils  of  it, 
to  everlasting  in  the  consequences  of  it;  in  their  elec- 
tion before  the  world  was,  and  their  glorification  when 
this  world  shall  be  no  more;  for  they  are  predes- 
tinated to  the  inheritance,  (Eph.  i.  11.)  and  look  for 
the  mercy  of  the  Lord,  the  Lord  Jesus,  unto  eternal 
life.  Secondly,  To  their  seed,  which  shall  be  kept 
up  to  the  end  of  time:  (cii.  28.)  His  righteousness, 
the  ti-uth  of  his  promise,  shall  be  unto  children's 
children;  provided  they  tread  in  the  steps  of  their 
predecess(  rs'  piety,  and  kec/i  his  covenant,  as  they 
did,  then  shall  mercy  be  preserved  to  them,  even  to 
a  thousand  generations. 

1 9.  The  Lord  hath  prepared  his  throne 
in  the  heavens;  and  his  kingdom  ruleth 
overall.  20.  Bless  the  Lord,  ye  his  angels, 
tliat  excel  in  strength,  that  do  his  command- 
ments, hearkening  unto  the  voice  of  his 
word.  21.  Bless  ye  the  Lord,  all  ye  his 
hosts;  ye  ministers  of  Iiis  that  do  his  plea- 
sure. 22.  Bless  the  Lord,  all  his  works, 
in  all  places  of  his  dominion :  bless  the 
Lord,  O  my  soul. 

Here  is, 

\.  The  doctrine  of  universal  providence  laid  down, 
T.  19.  He  has  secured  the  happiness  of  his  pecu- 
liar people  by  promise  and  covenant,  but  the  order 
of  m  uikind,  and  the  world  in  general,  he  secures  by 
common  providence.  The  J.ord  has  a  throne  of  his 
own,  a  throne  of  glory,  a  throne  of  government ;  he 
that  made  all,  rules  all,  and  both  by  a  woi-d  of 
power;  he  has  prepared  his  throne,  has  fixed  and 
established  it  that  it  cannot  be  shaken;  he  has  fore- 
jrdanied  all  the  measures  of  his  government,  and 
docs  all  according  to  the  counsel  of  his  own  will.  He 
has  prepared  it  in  the  heavens,  above  us,  and  out  of 
sight;  for  he  holds  back  the  face  of  his  throne,  and 
f-prrads  a  cloud  upon  it,  (Job  xxvi.  9.)  vet  can  him- 
f.  If  judge  through  the  dark  cloud,  Job  xxii.  13. 
Hvncc  the  heavens  are  said  to  rule,  (Dan.  iv.  26.) 
and  wc  are  led  to  consider  this  Ijy  the  innuence  which 
e\'en  the  visible  heavens  have  upon  this  earth,  their 


domijiion.  Job  xxxviii.  33.  Gen.  i.  16.  But  though 
God's  throne  is  in  heaven,  and  there  he  keeps  his 
court,  and  thither  we  are  to  direct  to  him,  {Our 
Father  ivhich  art  in  heaven,)  yet  his  kingdom  rules 
over  all.  He  takes  cognizance  of  all  the  inliabitants, 
and* all  the  affairs,  of  this  lower  world,  and  disposes 
all  persons  and  things  according  to  the  counsel  of  his 
will,  to  his  own  glory;  (Dan.  iv.  35.)  His  kiyigdom 
rules  over  all  kings,  and  all  kingdoms,  and  from  it 
there  is  no  exempt  jurisdiction. 

II.  The  duty  of  universal  praise  inferred  fiom  it:  if 
all  are  under  God's  dominion,  all  must  do  him  homage. 

1.  Let  the  holy  angels  praise  him;  {v.  20,  21.) 
Bless  the  Lord,  ye  his  angels;  and  again.  Bless  the 
Lord,  all  ye  his  hosts,  ye  ministers  of  his.  David 
had  been  stirring  up  hmiself  and  others  to  praise 
God,  and  here,  in  the  close,  he  calls  upon  the  angels 
to  do  it:  not  as  if  they  needed  any  excitement  of 
ours  to  praise  God,  they  do  it  continually;  but  thus 
he  expresses  his  high  thoughts  of  God  as  worthy  of 
the  adorations  of  the  holy  angels;  thus  he  quickens 
himself  and  others  to  the  duty,  with  this  considera- 
tion, That  it  is  the  work  of  angels;  and  comforts 
himself,  in  reference  to  his  own  weakness  and  defect 
in  the  performance  of  this  duty,  with  this  considera- 
tion, That  there  is  a  world  of  holy  angels  who  dwell 
in  God's  house,  and  are  still  praismg  him.  In  short, 
the  blessed  angels  are  glorious  attendants  upon  the 
blessed  God.  Observe,  (1.)  How  well  qualified 
they  are  for  the  post  they  are  in.  They  are  able; 
for  they  excel  in  strength;  they  are  mighty  in 
strength,  so  the  word  is:  they  are  able  to  bring 
great  things  to  pass,  and  to  abide  in  their  work 
without  weariness.  And  they  are  as  willing  as  they 
are  able;  they  are  willing  to  knoiv  their  work;  for 
they  hearken  to  the  voice  of  his  word;  they  stand 
expecting  commission  and  instiiictions  from  their 
great  Lord,  and  always  behold  his  face,  (Matth. 
xviii.  10.)  that  they  may  take  the  first  intimation 
of  his  mind.  They  are  willing  to  do  tlnir  work; 
they  do  his  commandijjents,  {y.  20.)  they  do  his 
pleasure,  [y.  21.)  they  dispute  nrt  any  divine  com- 
mands, but  readily  address  themselves  to  the  execu- 
tion of  them:  nor  do  they  delay,  1)ut  fl}-  swiftly. 
They  do  his  commaiidments  at  hearing;  or,  as  soon 
as  they  hear  the  voice  of  his  word;  so  Dr.  Ham- 
mond. To  obey  is  better  than  sacrifice;  fc:r  angels 
obey,  but  do  not  sacrifice.  (2.)  What  their  sci-vice 
is;  they  are  his  angels,  and  ministers  of  his;  liis,  for 
he  made  them,  and  made  them  for  himself;  his,  for 
he  employs  them,  though  he  does  not  need  them; 
his,  for  he  is  their  Owner  and  Lord,  they  belong  to 
him,  and  he  has  them  at  his  beck.  All  the  creatures 
are  his  servants,  but  not  as  the  angels  that  attend  the 
presence  of  his  glory.  Soldiers,  and  senmen,  and  all 
good  subjects,  serve  the  king,  but  not  as  the  courtiers 
do,  the  ministers  of  state,  and  those  of  the  household. 
[1.]  The  angels  occasionally  serve  God  in  this  lower 
world;  they  do  his  commandments,  go  on  his  errands, 
(Dan.  ix.  21.)  fight  his  battles,  (2  Kings  vi.  17.)  and 
minister  for  the  good  of  his  people,  Heb.  i.  14.  [2.] 
They  continually  praise  him  m  the  "upper  world; 
they  began  betimes  to  do  it,  ^Job  xxxviii.  7. )  and  it  is 
still  their  business,  from  which  they  rest  not  day  or 
night.  Rev.  iv.  8.  It  is  God's  glory,  that  he  has 
such  attendants,  but  more  his  glory,  that  he  neither 
needs  them,  nor  is  benefitted  by  them. 

2.  Let  all  bis  works  praise  him;  {v.  22.)  all,  in 
all  places  of  his  dominion;  for,  because  they  are  his 
works,  they  are  under  his  dominion;  and  they  were 
made,  and  are  iniled,  that  they  may  be  unto  him 
for  a  name  and  a  praise.  All  his  vjorks,  that  is,  all 
tlie  children  of  men,  in  all  parts  of  the  world,  let 
them  all  praise  God;  yea,  and  the  inferior  creatures 
too,  which  are  God's  works  :ilso,  let  them  praise 
him  objectively,  though  they  cannot  actually  do  it; 
(cxlv.  10.)  yet  all  this  shall  not  excuse  David  from 


PSALMS,  CIV. 


505 


doing  it,  hut  rather  excite  him  to  do  it  the  more 
cheerfully,  that  he  may  bear  a  part  in  this  concert; 
fur  he  concludes.  Bless  the  Lord,  O  my  soul,  as  he 
began,  -v.  1.  Blessing  God,  and  giving  him  glory, 
must  be  the  alpha  and  the  omega  of  all  our  services. 
He  began  with  Bless  the  Lord,  O  my  soul;  and, 
when  he  had  penned  and  sung  this  excellent  hymn 
to  his  honour,  he  does  not  say,  Now,  O  my  soul, 
thou  hast  blessed  the  Lord,  sit  down  and  rest  thee, 
but,  Bless  the  Lord,  0  my  soul,  yet  more  and  more. 
When  we  have  done  ever  so  much  in  the  service  of 
God,  yet  still  we  must  stir  up  ourselves  to  do  more. 
God's  praise  is  a  subject  that  will  never  be  exhausted, 
and  therefore  we  must  never  think  this  work  done 
till  we  come  to  heaven,  where  it  will  be  for  ever  in 
the  doing. 

PSALM  CIV. 

It  is  very  probable  that  this  psalm  was  penned  by  the  same 
hand,  and  at  the  same  time,  as  the  former;  for  as  that 
ended,  this  begins,  with  Bless  the  Lord,  0  my  soul,  and 
concludes  with  it  too.  The  style,  indeed,  is  somewhat 
different,  because  the  matter  is  so:  the  scope  of  the  fore- 
going psalm  was  to  celebrate  the  goodness  of  God,  and 
his  tender  mercy  and  compassion,  to  which  a  soft  and 
sweet  style  was  most  agreeable:  the  scope  of  this  is  to 
celebrate  his  greatness  and  majesty,  and  sovereign  do- 
minion, which  ought  to  be  done  in  the  most  stately  lofty 
strains  of  poetry.  David,  in  the  former  psalm,  gave 
God  the  glory  of  his  covenant-mercy  and  love  to  his  own 
people,  in  this,  he  ^ives  him  the  glory  of  his  works 
of  creation  and  providence,  his  dominion  over,  and  his 
bounty  to,  all  the  creatures.  God  is  there  praised  as  the 
God  of  grace,  here  as  the  God  of  nature.  And  this  psalm 
is  wholly  bestowed  on  that  subject;  not  as  Ps.  xix.  which 
begins  with  it,  but  passes  from  it  to  the  consideration  of 
the  divine  law;  nor  as  Ps.  viii.  which  speaks  of  this  but 
prophetically,  and  with  an  eye  to  Christ.  This  noble 
poem  is  thought,  by  very  competent  judges,  greatly  to 
excel,  not  only  for  piety  and  devotion,  (that  is  past  dis- 
pute,) but  for  flight  of  fancy,  brightness  of  ideas,  sur- 
prising turns,  and  all  the  beauties  and  ornaments  of  ex- 
pression, any  of  the  Greek  or  Latin  poets  upon  any  sub- 
ject of  this  nature.  Many  great  things  the  psalmist 
here  gives  God  the  glory  of,  I.  The  splendour  of  his  ma- 
jesty in  the  upper  world,  V.  1..4.  II.  The  creation  of 
the  sea,  and  the  dry  land,  v.  5.  .  9.  III.  The  provision 
he  makes  for  the  maintenance  of  all  the  creatures  accord- 
ing to  their  nature,  (v.  10..  18.)  and  again,  v.  27,  28. 

IV.  The  regular  course  of  the  sun  and  moon,  r.  19  . .  24. 

V.  The  furniture  of  the  sea,  v.  25,  26.  VI.  God's  sove- 
reign power  over  all  the  creatures,  v.  29  . .  32.  And, 
lastly,  he  concludes  with  a  pleasant  and  firm  resolution 
to  continue  praising  God;  (v.  33..  35.)  with  which  we 
should  heartily  join,  in  singing  this  psalm. 

1.  "13  LESS  the  Lord,  O  my  soul.     O 
_|J  Lord  my  God,  thou  art  ver^^ great; 

thou  art  clothed  with  honour  and  majesty  : 

2.  Who  coverest  thyself  with  light  as  ivith 
a  garment ;  who  stretchest  out  the  heavens 
like  a  curtain  ;  3.  Who  layeth  the  beams 
of  his  chambers  in  the  waters ;  who  maketh 
the  clouds  his  chariot;  who  walketh  upon 
die  wings  of  the  wind ;  4.  Who  maketh 
his  angels  spirits ;  his  ministers  a  flaming 
fire;  5.  Who  laid  the  foundations  of  the 
earth,  that  it  should  not  be  removed  for  ever. 
6.  Thou  coveredst  it  with  the  deep  as  with 
a  garment:  the  waters  stood  above  the 
mountains.  7.  At  thy  rebuke  they  fled ;  at 
tlie  voice  of  thy  thunder  they  hasted  away, 
ft.  They  go  up  by  the  mountains  ;  they  go 
down  by  the  valleys  unto  the  place  which 
tliou  hast  founded  for  them.  9.  Thou  hast 
set  a  bound  that  they  may  not  pass  over, 
that  they  turn  not  again  to  cover  the  earth. 

Vol.  III.— 3  S 


When  we  are  addressing  ourselves  to  any  religious 
service,  we  must  stir  ufi  ourselves  to  take  hold  on 
God  in  it;  (Isa.  Ixiv.  7. )  so  David  does  here.  "  Come, 
my  soul,  where  art  thou?  What  art  thou  thinking 
of?  Here  is  work  to  be  done,  good  work,  angels' 
work;  set  about  it  in  good  earnest,  let  all  thy  powers 
and  faculties  be  engaged  and  employed  in'it;  Bless 
the  Lord,  O  my  soul. 

In  these  verses, 

I.  The  psalmist  looks  up  to  the  divine  glory  shining 
in  the  upper  world,  of  which,  though  it  is  one  of  the 
things  not  seen,  faith  is  the  evidence.  With  what 
reverence  and  holy  awe  does  he  begin  his  meditation 
with  that  acknowledgment,  O  Lord  my  God,  thou 
art  very  great!  It  is  the  joy  of  the  saints,  that  he 
who  is  their  God  is  a  gi-eat  God ;  the  grandeur  of 
the  prince  is  the  pride  and  pleasure  of  all  his  good 
subjects.  The  majesty  of  God  is  here  ^t  forth  by 
divers  instances,  alluding  to  the  figure  which  great 
princes  in  their  public  appearances  covet  to  make, 
their  equipage,  compared  with  his,  (even  of  the 
eastern  kings,  who  most  affected  pomp,)  is  but  as 
the  light  of  a  glow-worm,  compared  with  that  of 
the  sun  when  he  goes  forth  in  his  strength.  Princes 
appear  great, 

1.  In  their  robes:  and  what  are  God's  robes.^ 
Thou  art  clothed  ivith  honour  and  majesty,  v.  1. 
God  is  seen  in  his  works,  and  these  bespeak  him 
infinitely  ^vise  and  good,  and  all  that  is  great.  Thou 
coverest  thyself  ivith  light,  as  nvith  a  garment,  v.  2. 
God  is  light,  ( 1  John  i.  5. )  the  Father  of  lights; 
(Jam.  i.  17.)  he  dwells  in  light,  (1  Tim.  vi.  16.)  he 
clothes  himself  with  it.  The  residence  of  his  glory 
is  in  the  highest  heaven,  that  light  which  was  created 
the  first  day,  Gen.  i.  3.  Of  all  visible  beings,  light 
comes  nearest  to  the  nature  of  a  spirit,  and  there- 
fore with  that  God  is  pleased  to  cover  himself,  that 
is,  to  reveal  himself  under  that  similitude,  as  men 
are  seen  in  the  clothes  with  which  they  cover  them- 
selves; and  so  only,  for  his  face  cannot  be  seen. 

2.  In  their  palaces,  or  pavilions,  when  they  take 
the  field:  and  what  is  God  s  palace,  and  his  pavilion? 
He  stretches  out  the  heavens  like  a  curtain;  (x>.  2.) 
so  he  did  at  first,  when  he  made  the  firmament, 
which  in  the  Hebrew  has  its  name  from  its  being 
expanded  or  stretched  out,  Gen.  i.  7.  He  made  it 
to  divide  the  waters  as  a  curtain  divides  between  two 
apartments:  so  he  does  still;  he  now  stretches  out 
the  heavens  like  a  curtain,  keeps  them  upon  the 
stretch,  and  they  continue  to  this  day  according  to 
his  ordinance.  The  regions  of  the  air  are  stretched 
out  about  the  earth,  like  a  curtain  about  a  bed,  to 
keep  it  warm,  and  drawn  between  us  and  the  upper 
world,  to  break  its  dazzling  light;  for  though  God 
covers  himself  ivith  light,  yet,  in  compassion  to  us, 
he  makes  darkness  his  /lavilion;  thick  clouds  are  a 
covering  to  him.  The  vastness  of  this  pavilion  may 
lead  lis  to  consider  how  great,  how  very  great,  he  is, 
that  Jills  heaven  and  earth.  He  has  his  chambers, 
his  u/i/2er  rooms,  so  the  word  signifies,  the  beams 
whereof  he  lays  in  the  wafers,  the  waters  that  are 
above  the  firmament,  {v.  3.)  as  he  has  founded  the 
earth  upon  the  seas  and  floods,  the  waters  beneath 
the  firmament  Though  air  and  water  are  fluid 
bodies,  yet,  by  the  divine  power,  they  are  kept  as 
tight  and  as  firm  in  the  place  assigned  them,  as  a 
chamber  is  with  beams  and  rafters.  How  great  a 
God  is  he,  whose  presence-chamber  is  thus  reared, 
thus  fixed ! 

3.  In  their  coaches  of  state,  and  their  stately 
horses,  which  add  much  to  the  magnificence  of  their 
entries:  but  God  makes  the  clouds  his  chariots,  in 
which  he  rides  strongly,  swiftly,  and  far  above  cut 
of  the  reach  of  opposition,  when  at  any  time  he  will 
act  by  uncommon  providences  in  the  government  of 
this  world.  He  descended  in  a  cloud,  as  in  a  chariot, 
to  mount  Sinai,  to  give  the  law,  and  to  mount  Tabor, 


506 


PSALMS,  CIV. 


to  proclaim  the  gospel,  (Matth.  xvii.  5.)  and  he 
walks  (a  gentle  pace  indeed,  yet  stately)  ufioji  the 
•wings  of  the  wind.  See  xviii.  10,  11.  He  commands 
the  winds,  directs  them  as  he  pleases,  and  serves 
his  own  purposes  by  them. 

4.  In  tlieir  retinue  or  train  of  attendants:  and  here 
also  God  is  \er}'  great ;  for  {-v.  4. )  he  maketh  his  angels 
sfiirits.  Tliis  is  quoted  by  the  apostle,  (Heb.  i.  7. )  to 
pi-ove  the  pi-e-eminence  of  Christ  abo\e  the  angels. 
The  angels  are  here  said  to  be  his  angels  and  his  vii- 
nisters,  for  they  are  under  his  dominion,  and  at  his 
disposal ;  they  are  winds,  and  a  flame  of  fire,  that  is, 
they  a])pearcd  in  wind  and  fire,  so  some;  or,  they  are 
as  swift  as  winds,  and  pure  as  flames;  or  he  maketh 
them  s/iirits,  so  the  apostle  quotes  it.  They  are 
spiritual  beings;  and,  whatever  vehicles  they  may 
have  proper  to  their  nature,  it  is  ceitain  they  h..ve 
not  bodies,  as  we  have.  Being  spirits,  they  are  so 
much  the  further  removed  from  the  incumbrances 
of  the  humim  nature,  and  so  much  the  nearer  allied 
to  the  glories  of  the  divine  nature.  And  they  are 
bright  and  quick,  and  ascending  as  fire,  as  aflame  of 
flre.  In  Ezekiel's  vision,  they  ran  ;ind  returned  like 
a  flash  of  lightning,  Ezek.  i.  14.  Thence  they  are 
called  ierafihim,  burners.  Whatever  they  are, 
thev  arc  what  God  made  them,  what  he  still  makes 
them;  they  derive  their  being  from  him,  having  the 
being  he  gave  them,  dre  held  in  being  by  him,  and 
he  makes  what  use  he  pleases  of  them. 

II.  He  looks  down,  and  looks  about,  to  the  power 
of  God  shining  in  this  lower  world.  He  is  not  so 
taken  up  with  the  glories  of  his  court,  as  to  neglect 
even  the  remotest  of  his  territories;  no,  not  the  sea 
and  dry  land. 

1.  He  has  founded  the  earth;  {v.  5.)  though  he 
has  hung  it  iifion  nothing,  (Job  xxvi.  2.)  fionderibus 
librata  suis — balanced  by  its  own  weight;  yet  it  is 
as  immovealjle  as  if  it  had  been  laid  upon  the  surest 
foundations.  He  has  built  tlie  earth  upon  her  basis, 
so  that  though  it  has  received  a  dangerous  shock 
by  the  sin  of  man,  and  the  mahce  of  hell  strikes  at 
it,  yet  it  shall  not  be  removed  for  ever,  that  is,  not 
till'  the  end  of  time,  when  it  must  give  way  to  the 
new  earth.  Dr.  Hammond's  paraphrase  of  this  is 
worth  noting.  "  God  has  fixed  so  strange  a  place 
for  the  earth,  that,  being  a  heavy  body,  one  would 
think  it  should  fall  every  minute;  and  yet,  which 
way  soever  we  would  imagine  it  to  stir,  it  must,  con- 
trary to  the  nature  of  such  a  bodv,  fall  upwards, 
and  so  can  have  no  possible  ruin  but  by  tumbling 
into  heaven." 

2.  He  has  set  bounds  to  the  sea ;  for  that  also  is  his. 
(1.)  He  brought  it  within  bounds  in  the  creation. 

At  first,  the  eaith,  which,  being  the  more  ])onder- 
ous  body,  would  subside  of  course,  was  covered  with 
the  deep,  {v.  6.)  the  waters  were  above  the  moun- 
tains; and  so  it  was  unfit  to  be,  as  it  was  designed, 
a  habitation  for  man;  and  therefore,  on  tlie  tliird 
day,  God  said.  Let  the  waters  under  the  heaven  be 
gathered  unto  one  filace,  and  let  the  dry  land  a/i- 
/lear,  Cien.  i.  9.  This  command  of  (iod  is  here 
called  his  rebuke,  as  if  he  gave  it  because  he  was 
dis])l  eased  that  the  earth  was  thus  covered  with 
water,  and  not  fit  for  man  to  dwell  on.  Power  went 
along  with  this  word,  and  therefore  it  is  also  called 
here  the  voice  of  his  thunder,  which  is  a  mighty 
voice  and  jiroduces  strange  effects,  v.  7.  At  thy  re- 
duke  as  if  they  were  made  sensible  that  they  were  out 
of  their,  ])Vir'e,  they  fled,  they  hasted  away;  (they 
called,  and  not  in  vain,  to  the  recks  and  mountains 
to  cover  then) ;)  as  it  is  said,  on  another  occasion, 
(Ixxvii.  16.)  The  waters  saw  thee,  0  God,  the  wa- 
ters savj  thee,  they  were  afraid.  Even  those  fluid 
bodies  received  the  im])ression  of  God's  terror.  But 
was  the  hard  di.s/ileasfd  ai^ainst  the  rivers?  No,  it 
was  for  the  salvation  of  his  fieofile,  Hab.  iii.  8,  13. 
So  here  God  reb  iked  the  waters  for  man's  sake,  to 


prepare  room  for  him;  for  men  must  not  be  made  m 
the  fishes  of  the  sea,  (Hab.  i.  14.)  they  must  have 
air  to  breathe  in.  Immediately,  therefore,  with  aU 
speed,  the  waters  retired,  17.  8.  They  go  over  h''l 
and  dale,  (as  we  say,)  go  up.  by  the  mountains,  an.l 
down  by  the  valleys;  they  will  neither  stop  at  the 
former,  nor  lodge  in  the  latter,  but  make  the  best  of 
their  way  to  the  place  which  thou  hast  founded  for 
them,  and  there  they  make  their  bed.  Let  the  ob- 
sequiousness even  ot  the  unstable  waters  teach  us 
obedience  to  the  word  and  will  of  God:  for  shall 
man  alone  of  all  the  creatures  be  obstinate?  Let 
tlieir  retiring  to,  and  resting  in,  the  place  assigned 
them,  teach  us  to  acquiesce  in  the  disposals  of  that 
wise  i)rr)\'idence  which  appoints  us  the  bounds  of 
our  habit  tifn. 

(2.)  He  keeps  it  within  bounds,  {v.  9.)  The 
waters  are  fjrbidden  to  pass  over  the  limits  set  them ; 
the\-  may  not,  and  therefore  they  do  not,  turn  again 
to  cover  the  earth.  Once  tliey  did,  in  Noah's  flood, 
because  God  bade  them,  but  never  since,  because 
he  forl^ids  them,  having  jn'omised  not  to  drown  the 
world  again.  God  himself  glories  in  this  instance 
of  his  power,  (Job  xxxviii.  8,  Sec.)  and  uses  it  as  an 
argument  with  us  to  fear  him,  Jer.  v.  22.  This,  if 
duly  considered,  would  keep  tlic  world  in  awe  of  the 
Lord  and  his  goodness.  That  the  waters  cf  the  sea 
would  soon  cover  the  earth,  if  God  did  not  I'cstrain 
them. 

10.  He  sendeth  the  springs  into  the  val- 
leys, which  run  among  the  hills.  1 1 .  They 
give  drink  to  every  beast  of  the  field:  the 
wild  asses  quench  their  thirst.  12.  By 
them  shall  the  fowls  of  the  heaven  have 
their  habitation,  irhich  sing  among  the 
branches.  13.  He  watereth  the  hills  from 
his  chambers:  the  earth  is  satisfied  with 
the  fruit  of  thy  works.  14.  He  causeth  tlie 
grass  to  grow  for  the  cattle,  and  herb  for  the 
service  of  man,  that  he  may  bring  forth  food 
out  of  the  earth;  15.  And  wine  that  maketh 
glad  the  heart  of  man,  and  oil  to  make  his 
face  to  shine,  and  bread  ivhich  strengtheneth 
man's  heart.  16.  The  trees  of  the  Lord 
are  full  of  sap:  the  cedars  of  Lebanon, 
w  hich  he  hath  planted ;  1 7.  Where  the  birds 
make  their  nests:  as  for  the  stork,  the  fir- 
trees  are  her  house.  1 8.  The  high  hills  are 
a  refuge  for  the  wild  goats,  and  the  rocks 
for  the  conies. 

Having  given  glory  to  God,  as  the  powerful  Pro- 
tector of  this  earth,  in  saving  it  from  being  deluged, 
here  he  comes  to  acknowledge  him  as  its  bountiful 
Benefactor,  who  provides  conveniences  for  all  the 
creatures. 

I.  He  provides  fresh  water  for  their  drink;  He 
sends  the  springs  into  the  valleys,  v.  10.  There  is 
water  enough  indeed  in  the  sea,  that  is,  enough  to 
drown  us,  but  not  one  drop  to  refresh  us,  be  we  ever 
so  thirsty,  it  is  all  so  salt;  and  therefore  God  has 
graciously  provided  water  fit  to  drink.  Naturalists 
dispute  about  the  origin  of  fountains;  but,  whatever 
are  their  second  causes,  here  is  their  first  Cause;  it 
is  God  that  sends  the  springs  into  the  l)i-ooks,  which 
walk  by  easy  steps  between  the  hills,  and  receive  in- 
crease from  the  rain-water  that  descends  from  them. 
Tliese  give  drink,  not  only  to  man,  and  those  crea- 
tures that  are  immediately  useful  to  him,  but  to 
ex'ery  beast  of  the  field;  (f.  11.)  for  where  God  has 
given  life,  he  provides  a  livelihood,  and  takes  cai'e 


PSALMS,  CIV. 


of  all  the  creatures;  even  the  wild  asses,  though  un- 
tameable,  and  therefore  of  no  use  to  man,  are  wel- 
come to  quench  their  thirst;  and  we  have  no  reason 
to  grudge  it  them,  for  we  are  better  provided  for,  i 
though  born  like  the  wild  ass's  colt.  We  have  rea- 
son to  thank  God  for  the  plenty  of  fair  water  with 
wliich  he  has  provided  the  iial^itable  part  of  his 
earth,  which  otherwise  would  not  be  habitable. 
That  ought  to  l)e  reckoned  a  great  mercy,  the  want 
of  which  would  be  a  great  affliction:  and  the  more 
comm.m  it  is,  the  greater  mercy  it  is;  Usus  commu- 
nis acjuaruni — Water  is  for  common  use. 

II.  He  provides  food  convenient  for  them,  both 
f  )r  man  and  beast;  the  heavens  drop,  fatness;  they 
hear  the  earth,  but  God  hears  thein,  Hos.  ii.  21. 
He  waters  the  hills  from  his  chambers,  {y.  13.)  from 
those  chambers  spoken  of,  {y.  3.)  the  beams  of 
which  he  lays  in  the  waters,  those  store-chambers, 
the  clouds  that  distil  the  fruitful  sliowers.  The 
hills  that  are  not  watered  by  the  rivers,  as  Egypt 
was  by  Nile,  are  watered  by  the  rain  from  heaven, 
which  is  called  the  river  of  God,  (Ixv.  9. )  as  Canaan 
was,  Ueut.  xi.  11,  12.  1  hus  the  earth  is  satisfied 
with  the  fruit  of  his  works;  either  with  the  rain  it 
drinks  in,  (the  earth  knows  when  it  has  enough,  it 
is  pity  that  any  man  should  not,)  or  with  the  pro- 
ducts it  brings  forth.  It  is  a  satisfaction  to  the 
earth  to  bear  the  fnait  of  God's  works  for  the  bene- 
fit of  man,  for  thus  it  answers  the  end  of  its  creation. 
The  food  which  God  brings  forth  out  of  the  earth, 
(y.  14.)  is  the  fruit  of  his  works,  Avhich  the  earth  is 
satisfied  with.  Observe  how  various  and  how  valu- 
able its  products  are;  for  the  cattle  there  is  grass, 
and  the  beasts  of  prey,  that  live  not  on  grass,  feed 
on  those  that  do.  For  man  there  is  herb,  a  better 
sort  of  grass,  (and  a  dinner  of  herbs  and  roots  is  not 
to  be  despised,)  nay,  he  is  furnished  with  wine,  and 
oil,  and  bread,  v.  15. 

We  may  observe  here,  concerning  our  food,  that 
which  will  help  to  make  us  botli  humble  and  thank- 
ful. 1.  To  make  us  humble,  let  us  consider  that 
we  have  a  necessary  dependence  upon  God  for  all 
the  supports  of  this  life;  we  live  upon  alms,  we  are 
at  his  finding,  for  our  own  hands  are  not  sufficient 
for  us:  that  our  food  comes  all  out  of  the  earth,  to 
remind  us  whence  we  ourselves  were  taken,  and 
whither  we  must  return;  and  that,  therefore,  we 
must  not  think  to  live  by  bread  alone,  for  that  will 
feed  the  body  only,  but  mvist  look  into  the  word  of 
God  for  the  meat  that  endures  to  eternal  life;  and, 
further,  that  we  are  in  this  respect  fellow-commo- 
ners with  the  beasts:  the  same  earth,  the  same  spot 
of  ground,  that  brings  grass  for  the  cattle,  brings 
corn  for  man.  2.  To  make  us  thankful,  let  us  con- 
sider, (1.)  That  God  not  only  provides  for  us,  but 
for  our  servants:  the  cattle  that  are  of  use  to  man 
are  particularly  taken  care  of;  grass  is  made  to 
grow  in  great  abundance  for  them,  when  the  young 
lions,  that  are  not  for  the  sen'ice  of  man,  often  lack, 
and  suffer  hunger.  (2.)  That  cur  food  is  nigh  us, 
and  ready  to  us:  having  our  habitation  on  the  earth, 
there  we  have  our  storehouse,  and  depend  not  on 
the  merchant-shifts  that  bring  food  from  afar,  Prov. 
xxxi.  14.  (3.)  That  we  have  even  from  the  pro- 
ducts of  the  earth,  not  only  for  necessity,  but  for  or- 
nament and  delight;  so  good  a  Master  do  we  serve. 
[1.]  Does  nature  call  for  something  to  support  it, 
and  repair  its  daily  decays?  Here  is  bread,  which 
strengthens  man's  heart,  and  is  therefore  called  the 
staff  of  life;  let  none  who  have  that  complain  of 
want,  [2.]  Does  nature  go  further,  and  covet 
something  pleasant?  Here  is  wine,  that  makes  glad 
the  heart,  refreshes  the  spirits,  and  exhilarates  them, 
when  it  is  soberly  and  moderately  used;  that  we 
may  not  only  go  through  our  business,  but  go  through 
Jt  cheerfully.  It  is  pity  that  that  should  be  abused 
to  overchai'ge  the  heart,  and  unfit  men  for  their  i 


507 

duty,  which  was  given  to  revive  their  heart,  and 
quicken  them  in  their  duty.  [3.]  Is  nature  yet 
more  humoursome,  and  does  it  crave  something  "for 
ornament  too?  Here  is  that  also  out  of  the  earth; 
oil  to  make  the  face  to  shine,  that  the  countenance 
may  not  only  be  cheerful  but  beautiful,  and  we  may 
be  the  more  acceptable  to  one  another. 

Nay,  the  Divine  Providence  not  onlv  fumishcs 
annnals  with  their  proper  food,  but  vegetables  also 
with  theirs;  {v.  J6.)  The  trees  of  the  Lord  are  full 
o/  safi;  not  only  men's  trees,  which  thev  take  care 
of,  and  have  an  eye  to,  in  their  orcliards,'  and  parks, 
and  other  enclosures,  but  God's  trees,  which  grow 
in  the  wildernesses,  and  are  taken  care  of  only  by 
his  providence,  they  are  full  of  sa/i,  and  want  no 
nourishment;  even  the  cedars  of  Lebanon,  an  open 
forest,  though  they  are  high  and  bulky,  and  require 
a  great  deal  of  sap  to  feed  them,  have  enough  trom 
the  earth;  they  are  trees  which  he  has  planted,  and 
which  therefore  he  will  protect  and  pi-oA'ide  for. 
We  may  apply  tins  to  the  trees  of  righteousness, 
which  are  the  planting  of  the  Lord,  planted  in  his 
vmeyard;  these  are  full  of  sap;  for  what  God  plants 
he  will  water;  and  they  that  are  planted  in  the 
house  of  the  Lord  shall  Jlourish  in  the  courts  of  our 
God,  xcii.  13. 

III.  He  takes  care  that  they  shall  have  suitable 
habitations  to  dwell  in.  To  men  God  has  given  dis- 
cretion to  build  for  themselves,  and  for  the  cattle 
that  are  serviceable  to  them;  but  there  are  some 
creatures  which  God  more  immediately  provides  a 
settlement  for. 

1.  The  birds.  Some  birds,  by  instinct,  make 
their  nests  in  the  bushes  near  rivers;  (t;.  12.)  By 
the  springs  that  rim  among  the  hills,  some  of  the 
fowls  of  heaven  have  their  habitation,  which  sing 
among  the  branches.  They  sing,  according  to  their 
capacity,  to  the  honour  of  their  Creator  and  Bene- 
factor; and  their  singing  mav  shame  our  silence. 
Our  heavenly  Father  feeds  them,  (Matth.  vi.  26.) 
and  therefore  they  are  easy  and  cheerful,  and  take 
no  thought  for  the  morrov/.  The  birds  being  made 
tOT?!/  above  the  earth,  (as  we  find.  Gen.  i.  20.)  they 
make  their  nests  on  high,  in  the  tops  of  trees;  {y.  17.") 
it  should  seem  as  if  nature  had  an  eye  to  this  in 
planting  the  cedars  of  Lebanon,  that  thev  might  be 
receptacles  for  the  birds.  Those  that  flv  heaven- 
ward shall  not  want  resting-places.  The  stork  is 
particularly  mentioned ;  the  fir-trees,  which  are  veiy 
high,  are  her  house,  her  castle. 

2.  The  lesser  sort  of  beasts;  {v.  18.)  The  wild 
goats,  having  neither  strength  nor  swiftness  to  se- 
cure themselves,  are  guided  by  instinct  to  the  high 
hills,  which  are  a  refuge  to  them;  and  the  rabbits, 
which  are  also  helpless  animals,  find  a  shelter  in  the 
rocks,  where  they  can  set  the  beasts  of  prey  at  de- 
fiance. Does  God  provide  thus  for  the  inferior 
creatures,  and  will  he  not  himself  be  a  Refuge  and 
Dwelling-Place  to  his  own  people? 

19.  He  appointeth  the  moon  for  seasons: 
the  sun  knoweth  his  going  down.  20.  Thou 
makest  darkness,  and  it  is  night,  wherein  al 
the  beasts  of  the  forest  do  creep  forth.  21 
The  young  Hons  roar  after  their  pre}^  and 
seek  their  meat  from  God.  22.  The  sun 
ariseth,  they  gather  themselves  together,  and 
lay  them  down  in  their  dens.  2.3.  Man 
goeth  forth  unto  his  work,  and  to  his  labour, 
until  the  evening.  24.  O  Lord,  how  mani- 
fold are  thy  \\'orks!  in  wisdom  hast  thou 
made  them  all:  the  earth  is  full  of  thy 
riches;   25.  So  is  this  great  and  wide  sea, 


503 


PSALlMS,  CIV. 


\vh?rein  are  things  creeping  innumerable, 
bo.h  small  and  great  beasts.  26.  There  go 
the.  ships;  there  is  that  leviathan,  iv/iom  thou 
hast  made  to  play  therein.  27.  These  wait 
all  upon  thee,  that  thou  mayest  give  t/iem 
tJieir  meat  in  due  season.  28.  That  thou 
givest  them,  they  gather:  thou  openest  thy 
hand,  they  are  filled  with  good.  29.  Thou 
hidest  thy  face,  they  are  troubled;  thou 
takest  away  their  breath,  they  die,  and  re- 
tu  n  to  their  dust.  30.  Thou  sendest  foith 
thy  spirit,  they  are  created;  and  thou  re- 
newest  the  face  of  the  earth. 

We  are  here  taught  to  praise  and  magnify  God, 

1.  For  the  constant  revolutions  and  succession  of 
day  and  night,  and  tlie  dominion  of  sun  and  moon 
over  them.  The  lieathen  were  so  affected  with  the 
light  and  influence  of  the  sun  and  moon,  and  their 
serviceabkness  to  the  earth,  tliat  they  worshipped 
them  as  deities;  and  therefore  the  scripture  tiikes 
all  occasions  to  sliow  that  the  gcds  they  worshipped 
are  the  creatui-es  and  servants  of  the  true  God; 
(y.  19.)  He  afifiointed  the  7110011  for  seasons,  for  the 
measuring  of  the  months,  the  directing  of  the  sea- 
sons for  the  business  of  the  husbandman,  and  the 
governing  of  the  tides.  The  full  and  change,  the 
increase  and  decrease,  of  the  moon,  exactly  observe 
the  appointment  of  the  Creator;  so  does  the  sun,  for 
he  keeps  as  punctually  to  the  time  and  place  of  his 
going  down  as  if  he  were  an  intellectual  being,  and 
knew  what  he  did. 

God  herem  consults  the  comfort  of  nian. 
•  1.  The  shadows  of  the  evening  befriend  the  re- 
pwse  of  the  night;  {v.  20.)  Thou  makcst  darkness, 
and  it  is  night,  which,  though  black,  contriliutes  to 
the  beautv  cf  nature,  and  is  as  a  foil  to  the  light  of 
the  day;  and  under  the  protection  of  the  night  ali 
the  beasts  of  the  forest  creep  forth  to  feed,  which 
they  are  afr.:id  t )  do  in  the  diy,  God  ha\  ing  ]nit  the 
fear  and  dread  of  man  upon  every  beast  of  the  earth, 
(Gen.  ix.  2.)  which  contributes  as  mucli  tJ  man's 
safety  as  to  his  honour.  See  how  nearly  allied  they 
are  to  the  disposition  of  the  wild  beast,  '\\\\o  v.Hiit  for 
the  twilight,  (Job  xxiv.  15.)  and  ha\  e  fellowship  with 
the  unfruitful  works  of  darkness;  and  compare  to 
this  the  danger  of  ignorance  and  melancholy,  which 
are  both  as  darkness  to  the  soul;  when,  cither  of 
those  ways,  it  is  night,  then  all  the  beasts  of  the 
forest  creep  forth,  Satan's  temptations  then  nssaultus, 
and  have  advantage  against  us.  Then  the  young 
lions  roar  after  their  prey;  and,  as  naturalists  tell 
us,  their  roaring  terrifies  the  timorous  beasts,  so 
that  thev  have  not  strength  or  spirit  to  outrun  them, 
which  otherwise  they  might  do,  and  so  they  iK'Come 
an  easy  prey  to  them.  They  are  said  to  seek  their 
meat  'from'  God,  because  it  is  not  prepared  for 
them  Dy  the  care  and  forecast  of  man,  iKit  more  im- 
mediately by  the  providence  of  God.  The  roaring 
of  the  yoimg  lions,  hke  the  crying  of  the  young 
ravens,'  is  intei-preted,  asking  their  meat  of  God. 
Does  God  i)ut  this  construction  upon  the  I'.nguage 
of  mere  nature,  even  in  venomous  creatures,  and 
shall  he  not  much  more  interpret  favourably  the 
language  of  grace  in  his  own  people,  though  it  be 
weak  and  broken  groanifigs  which  cannot  be  uttered? 

2.  The  light  of  the  morning  befriends  the  Inisiness 
of  the  day;  {v.  22,  23.)  The  sun  arises,  (for,  as  he 
knows  his  going  down,  so,  thanks  be  to  God,  he 
knows  his  rising  again,)  and  then  the  wild  beasts 

jc1;ik»  themselves  to  their  rest,  even  they  have 
5iimi  society  among  them,  for  they  gather  them- 
ifli'is  together,  and  lay  them  down  in  their  dens, 
whicli  is  a  great  mercy  to  the  children  of  men,  that 


while  they  are  abroad,  as  become  honest  travellers, 
between  sun  and  sun,  care  is  taken  that  they  shall 
not  be  set  upon  by  wild  beasts,  for  they  are  then 
drawn  out  of  the  field,  and  the  sluggard  shall  have 
no  oppoi-tunity  to  excuse  liimself  from  the  business 
of  the  day,  with  this.  That  there  is  a  lion  in  the  way. 
Therefore,  then  /nan  goes  forth  to  his  work  and  to 
his  labour;  the  beasts  of  prey  creep  forth  with  fear, 
man  goes  forth  with  boldness,  as  one  that  has  do- 
minion. The  beasts  creep  forth  to  spoil  and  do  mis- 
chief, man  goes  forth  to  work  and  do  good.  There 
is  the  work  of  every  day,  which  is  to  be  done  in  its 
day,  which  man  must  apply  to  every  morning,  for 
the  lights  are  set  up  for  us  to  work  by,  not  to  play 
by;  and  which  we  must  stick  to  till  evening;  it  will 
be  time  enough  to  rest  when  the  night  comes,  in 
which  no  man  can  work. 

II.  For  the  replenishing  of  the  ocean;  {v.  25,  26.) 
As  the  earth  is  full  of  God's  riches,  w^ell-stocked 
with  animals,  and  those  well  provided  foi',  so  that  it 
is  seldom  that  any  creature  dies  merely  for  want  of 
food;  so  is  this  great  and  wide  sea,  which  seems  a 
useless  part  of  the  globe,  at  least,  not  to  answer  the 
room  it  takes  up;  yet  God  has  appointed  it  its  place, 
and  made  it  serviceable  to  man,  both  for  navigation, 
(there  go  the  ships,  in  which  goods  are  conveyed  to 
countries  vastly  distant,  speedily,  and  much  cheaper 
than  by  land-carriage,)  and  also  to  be  his  store- 
house for  fish;  God  made  not  the  sea  in  vain,  any 
more  than  the  earth,  he  made  it  to  be  inherited,  for 
there  are  things  swimming  innumerable,  both  small 
and  great  anittials,  whicli  sen'e  for  man's  dainty 
food.  The  whale  is  particularly  mentioned  in  the 
history  of  the  creation,  (Gen.  i.  21.)  and  is  here 
called  the  Leviathan,  as  Job  xli.  1.  He  is  made  to 
play  in  the  sea;  he  has  nothing  to  do,  as  man  has, 
who  goes  forth  to  his  work;  he  has  nothing  to  fear, 
as  the  beasts  have,  that  lie  down  in  their  dens;  and 
therefore  he  plays  with  the  waters.  It  is  pity  that 
anv  of  the  children  of  men,  who  have  nobler  powers, 
and  were  made  for  nobler  purposes,  should  live  as 
if  they  were  sent  into  the  world,  like  Leviathan  into 
the  waters,  ttiplay  therein;  spending  all  their  time 
in  pastime.  The  Leviathan  is  said  to  play  in  the 
waters,  because  he  is  so  well  armed  against  all  as- 
saults, that  he  sets  them  at  defiance,  and  laughs  at 
the  shaking  of  a  spear.  Job  xli.  29. 

III.  For  the  seasonable  and  plentiful  provision 
which  is  made  for  all  the  creatures,  v.  27,  28.  1. 
God  is  a  bountiful  Benefactor  to  them;  he  givea 
them  their  meat;  he  opens  his  hand,  and  they  are 
filled  with  good.  He  supports  the  armies  both  of 
heaven  and  earth ;  even  the  meanest  creatures  are 
not  below  his  cognizance.  He  is  open-handed  in 
the  gifts  of  his  bounty,  and  is  a  great  and  good 
Housekeeper  that  provides  for  so  large  a  family. 
2.  They  are  patient  expectants  from  him.  They 
all  wait' upon  him;  they  seek  their  food,  according 
to  the  natural  instinct  Gcd  has  put  into  them,  and 
in  the  proper  seastn  for  it;  and  affect  not  any  other 
food,  or  at  any  ether  time,  than  nature  has  ordained, 
they  do  their  part  for  the  obtaining  of  it;  what  God 

i  gives  them  they  gather,  and  expect  iiot  that  Provi- 
dence should  put  it  into  their  mouths;  and  what 
they  gather  they  are  satisfied  with;  they  are  filled 
witii  good;  thev  desire  no  more  than  what  God  sees 
fit  for  them,  which  may  shame  our  murmunngs  and 
discontent,  and  dissatisfaction  with  our  lot. 

IV.  For  the  absolute  j)ower  and  sovereign  domi- 
nion which  he  has  over  all  the  creatures,  by  which 
every  species  of  each  is  still  continued,  though  the 
individuals  of  each  are  daily  dying  and  dropping  off. 
See  here,  1.  All  the  creatures  perishing;  (r.  29.) 
Thou  hidest  thy  face,  withdrawcst  thy  supporting 
power,  thv  supplying  bounty,  and  they  are  troubled 
immediately.  Every  creature  has  as  necessary  a 
dependence  upon  God's  favours  a?  every  saint  is 


PSALMS,  CIV. 


o09 


sensible  he  has,  and  therefore  says  with  David,  (Ps. 
XXX.  7.)  Thou  didst  hide  thy  face,  and  I  was  trou- 
bled. God's  displeasure  against  this  lower  world 
f  r  the  sin  of  man  is  the  cause  of  all  the  vanity  and 
burthen  which  the  whole  creation  groans  under. 
Thou  takest  away  their  breath,  which  is  in  thy 
hand,  and  then,  and  not  till  then,  they  die  and  re- 
turn to  their  dust,  to  their  first  principles.  The 
spirit  of  the  beast,  which  goes  downward,  is  at 
God's  command,  as  well  as  the  spirit  of  a  man, 
which  goes  upward.  The  death  of  cattle  was  one 
of  the  plagues  of  Egypt,  and  is  particularly  taken 
nrtice  of  in  the  drowning  of  the  world.  2.  AH  pre- 
served notwithst  uiding,  in  a  succession;  {v.  30.) 
Thou  sendest  forth  thy  s/iirit,  they  are  created;  the 
same  spirit,  the  same  divine  will  and  power,  by 
which  they  were  all  created  at  first,  still  preserves 
the  se>eral  sorts  of  creatures  in  their  being,  and 
place,  and  usefulness;  so  that,  though  one  genera- 
tion of  them  passes  away,  another  comes,  and  from 
time  to  time  they  are  created;  new  ones  rise  up  in- 
stead of  the  old  ones,  and  this  is  a  continual  crea- 
tion. Thus  the  face  of  the  earth  is  renewed  from 
day  to  day  by  the  light  of  the  sun,  which  beautifies 
it  anew  every  morning;  from  year  to  year  by  the 
products  of  it,  which  enrich  it  anew  every  spring, 
and  put  quite  another  face  upon  it  from  what  it  had 
all  winter.  The  world  is  as  full  of  creatures  as  if  none 
died,  for  the  place  of  those  that  die  is  filled  up. 
This  (the  Jews  say)  is  to  be  applied  to  the  resur- 
rection, which  every  spring  is  an  emblem  of,  when 
a  new  world  rises  out  of  the  ashes  of  the  old  one. 

In  the  midst  of  this  discourse  the  psalmist  breaks 
out  into  wonder  at  the  works  of  God;  (v.  24.)  0 
Lord,  how  manifold  are  thy  works!  They  are  nu- 
merous, they  are  various,  of  many  kinds,  and  many 
of  every  kind;  and  yet  in  wisdo?n  hast  tliou  made 
them  all.  When  men  undertake  many  works,  and 
of  different  kinds,  commonly  some  of  them  are  ne- 
glected, and  net  done  with  due  care;  but  God's 
works,  though  many,  and  of  very  diiferent  kinds, 
are  all  made  in  wisdom,  and  with  the  greatest  ex- 
actness; there  is  not  the  least  flaw  '^r  defect  in  them. 
The  works  of  art,  the  more  closely  they  are  looked 
upon  with  the  help  of  microscopes,  the  more  rough 
they  appear;  the  works  of  nature  throvigh  these 
glasses  appear  more  fine  and  exact.  They  are  all 
made  in  wisdom,  for  they  are  all  m:\de  to  answer 
the  end  they  were  designed  to  serve,  the  good  of 
the  universe,  in  order  to  the  glory  of  the  universal 
Monarch. 

31.  The  glory  of  the  Lord  shall  endure 
for  ever:  the  Lord  shall  rejoice  in  his 
works.  32.  He  looketh  on  the  earth,  and 
it  trembleth ;  he  toucheth  the  hills,  and  they 
smoke.  33.  I  will  sing  unto  the  Lord  as 
long  as  I  live;  I  will  sing  praise  to  my  God 
while  I  have  my  being.  34,  My  medita- 
tion of  him  shall  be  sweet:  I  will  be  glad 
in  the  Lord.  35.  Let  the  sinners  be  con- 
sumed out  of  the  earth,  and  let  the  wicked 
be  no  more.  Bless  thou  the  Lord,  O  my 
soul.  Praise  ye  the  Lord. 

The  psalmist  concludes  this  meditation  with 
speaking, 

1.  Praise  to  God,  which  is  chiefly  intended  in  the 
psalm. 

(1.)  He  is  to  be  praised,  [1.]  As  a  gi-eat  God, 
and  a  God  of  matchless  perfection;  The  glory  of 
the  Lord  shall  endure  for  ever,  v.  31.  It  shall  en- 
dure to  the  end  of  time,  in  his  works  of  creation  and 
providence;  it  shall  endure  to  eternity,  in  the  feli- 
city and  adorations  of  saints  and  angels      Man's 


glory  is  fading,  God's  glory  is  everlasting;  creatures 
change,  but  with  the  Creator  there  is  no  vanable- 
ness.  [2.]  As  a  gracious  God;  The  Lord  shall  re- 
joice i?i  his  work's.  He  continues  that  complacency 
in  the  products  of  his  own  wisdom  and  goodness 
which  he  had  when  he  sa%u  every  thing  that  he  had 
made,  and,  behold,  it  was  veiy  good,  and  rested  the 
seventh  day.  We  often  do  that  which,  upon  the 
review,  we  cannot  rejoice  in,  but  are  displeased  at, 
and  wish  undone  again,  blaming  our  own  manage- 
ment. But  God  always  rejoices  in  his  works,  be- 
cause they  are  all  done  in  wisdom.  We  regret  our 
bounty  and  beneficence,  but  God  never  does;  he 
rejoices  in  the  works  of  his  grace,  his  gifts  and  call- 
ings are  without  repentance.  [3.]  As  a  God  of  al- 
mighty power;  {y.  32.)  He  looks  on  the  earth,  and 
it  trembles,  as  unable  to  bear  his  frowns;  trembles, 
as  Sinai  did,  at  the  presence  of  the  Lord.  He 
touches  the  hills,  and  they  smoke.  The  volcanoes, 
or  burning  mountiins,  such  as  /Etna,  are  emblems 
of  the  power  of  God's  wrath  fastening  upon  proud 
unhumbled  sinners.  If  an  angry  look  and  a  touch 
have  such  effects,  what  will  the  weight  of  his  heavy- 
hand  do,  and  the  operations  of  his  outstretched 
arm.''  Who  knows  the  power  of  his  anger'/  Who 
then  dares  set  it  at  defiance?  God  therefore  re- 
joices in  his  works,  because  they  are  all  so  observant 
of  him;  and  he  will  in  like  manner  take  fdeasure 
in  them  that  fear  him,  and  that  tremble  at  his  word. 
(2.)  The  psalmist  will  himself  be  much  in  prais- 
ing him;  {v.  33.)  "  I  will  sing  unto  the  Lord,  unto 
my  God,  will  praise  him  as  Jehovah,  the  Creator, 
and  as  my  God,  a  God  in  covenant  with  me,  and 
this  not  now  only,  but  as  long  as  I  live,  and  while  I 
have  my  being."  Because  we  have  our  life  and 
being  from  God,  and  depend  vipon  him  for  the  sup- 
port and  continuance  of  it,  as  long  as  we  live  and 
have  our  being,  we  must  continue  to  praise  God; 
and  when  we  have  no  life,  no  being  on  e:irth,  we 
hope  to  have  a  better  life  and  better  being  in  a  bet- 
ter world,  and  there  to  be  doing  this  work  in  a  bet- 
ter manner,  and  in  better  company. 

2.  Joy  to  himself;  {v.  34.)  My  meditation  of  him 
shall  be'  sweet;  it  shall  be  fixed  and  close,  it  shall 
be  affecting  and  influencing,  and  therefore  it  shall 
be  sweet.  Thoughts  of  God  will  then  be  most 
pleasing  when  they  are  most  powerful.  Note,  Di- 
vine meditation  is  a  very  sweet  duty  to  all  that  are 
sanctified.  "/  will  be  glad  in  the  Lord,  it  shall 
be  a  pleasure  to  me  to  praise  him;  I  will  be  glad 
of  all  opportunities  to  set  forth  his  glory;  and  I 
will  rejoice  in  the  Lord  always,  and  in  him  only." 
All  my  joys  shall  centre  in  him,  and  in  him  they 
shnllbefull.   • 

3.  Terror  to  the  wicked;  {v.  35.)  Let  the  sinners 
be  consunied  out  of  the  earth,  and  let  the  wicked  be 
no  more.  (1.)  They  that  oppose  the  God  of  power, 
and  fight  against  him,  will  certainly  be  consumed: 
npne  can  prosper  that  harden  themselves  against 
the  Almighty.  (2.)  They  that  rebel  against  the 
light  of  siich'  convincing  evidence  of  God's  being, 
and  refuse  to  serve  him,  whom  all  the  creatures 
serve,  will  justly  be  consumed.  They  that  make 
that  earth  to  groan  under  the  burthen  of  their  im- 
pieties, which  God  thus  fills  with  his  riches,  deser^-e 
to  be  consumed  out  of  it,  and  that  it  should  spue 
them  out.  (3. )  They  that  heartily  desire  to  praise 
God  themselves,  cannot  but  have  a  holy  indigna- 
tion at  those  that  blaspheme  and  dishonour  him, 
and  a  lioly  satisfaction  in  the  prospect  of  their  de- 
struction,' and  the  honour  that  God  will  get  to  him- 
self upon  them.  Even  this  ought  to  be  the  matter 
of  their  praise;  "  While  sinners  are  consumed  out 
of  the  earth,  let  my  soul  bless  the  Lord  that  I  am 
not  cnst  away  with  the  workers  of  iniquity,  but  dis- 
ting-uished  from  them  by  the  special  grace  of  God.  » 
When  the  wicked  are  no  more,  I  hope  to  be  praising 


MO 


PSALMS,  CV. 


God  world  without  end :  and  therefore  Praise  ye 
the  Lord;  let  all  about  me  join  with  me  in  praising 
jod.  Hallelujah;  sing  praise  to  Jehovah.  This 
.s  the  first  time  tliat  we  mc^t  with  Hallelujah;  and 
it  comes  in  here  upon  occasion  of  the  destruction  of 
the  wicked;  and  the  last  time  we  meet  with  it  is 
upon  the  like  occasion;  when  the  New  Testament 
Babylon  is  consumed,1his  is  the  burthen  of  the  song, 
Hallelujah,  Rev.  xix.  1,  3,  4,  6. 

PSALM  CV. 

Some  of  the  psalms  of  praise  are  very  short,  others  verj' 
long,  to  teach  us,  that,  in  our  devotions,  we  should  be 
more  observant  how  our  hearts  work  than  how  the  time 
passes;  and  neither  overstretch  ourselves,  by  coveting-  to 
be  lon^,  noroverstint  ourselves,  by  coveting- to  be  short, 
but  either  the  one  or  the  other,  as  we  find  in  our  hearts 
to  pray.  This  is  a  long  psalm;  the  general  scope  is  the 
same  with  most  oC  the  psalms,  to  set  forth  the  glory  of 
God,  but  the  subject  matter  is  particular.  Every  time 
we  come  to  the  throne  of  grace,  we  may,  if  we  please, 
furnish  ourselves  out  of  the  Word  of  God  (out  of  the 
history  of  the  New  Testament,  as  this  out  of  the  history 
of  the  Old)  with  new  songs,  with  fresh  thoughts — so  co- 
pious, so  various,  so  inexhaustible,  is  the  subject.  In  the 
foregoing  psalm,  we  are  taught  to  praise  God  for  his 
wondrous  work  of  common  providence  with  reference 
to  the  world  in  general;  in  this,  we  are  directed  to  praise 
him  for  his  special  favours  to  his  church.  We  find  the 
eleven  first  verses  of  this  psalm  in  the  beginning  of  that 
psalm  which  David  delivered  to  Asaph  to  be  used  (as  it 
should  seem)  in  the  daily  service  of  the  sanctuary,  when 
the  ark  was  fixed  in  the  place  he  had  prepared  for  it;  by 
which  it  appears  both  who  penned  it,  and  when,  and  upon 
what  occasion,  it  was  penned,  J  Chron.  xvi.  7,  &c.  Da- 
vid by  it  designed  to  instruct  his  people  in  the  obliga- 
tions they  lay  under  to  adhere  faithfully  to  their  holy  re- 
ligion. Here  is  the  preface,  (v.  1.  .7)  and  the  history 
itself  in  several  articles.  I.  God's  covenant  with  the 
patriarchs,  v.  8.. 11,  II.  His  care  of  them  while  they 
were  strangers,  V.  12..  15.  HI.  His  raising  up  Joseph 
to  be  the  shepherd  and  stone  of  Israel,  v.  16  . .  22.  IV. 
The  increase  of  Israel  in  Egvpt,  and  their  deliverance 
out  of  Egypt,  V.  23.  .  38.  V.  "^The  care  he  took  of  them 
in  the  wilderness,  and  their  settlement  in  Canaan,  v. 
39  .  .  45.  In  singing  this,  we  must  give  to  God  the  glory 
of  his  wisdom  and  power,  his  goodness  and  faithfulness; 
must  look  upon  ourselves  as  concerned  in  the  affairs  of 
the  Old  Testament  church,  botli  because  to  it  were  com- 
mitted the  oracles  of  God,  which  are  our  treasure,  and 
out  of  it  Christ  arose,  and  these  things  happened  to  it 
for  ensamples. 

1.  /^  GIVE  thanks  unto  the  Lord;  call 
VF  upon  his  name;  make  known  his 
deeds  among  the  people.  2.  Sing  unto  him, 
sing  psalms  unto  him:  talk  ye  of  all  his 
wondrous  works.  3.  Glory  ye  in  his  holy 
name:  let  the  heart  of  them  rejoice  that 
seek  the  Lord.  4.  Seek  the  Lord,  and 
his  strength ;  seek  his  face  evermore.  5. 
Rememher  his  marvellous  works  that  he 
hath  done;  his  wonders,  and  the  judgments 
of  his  mouth ;     G.  O  ye  seed  of  Abraham 

I     his  servant,  ye  children  of  Jacob  his  chosen. 

i'  7.  He  M  the  Lord  our  God;  his  judgments 
are  in  all  the  earth. 

Our  devotion  is  here  warmly  excited;  and  we  arc 
stirred  up,  that  we  mav  stir  up  ourselves  to  praise 
God.  • 

Observe,  I.  The  duties  we  are  here  called  to,  and 
they  are  many;  Ijiit  the  tendency  of  them  all  is  to 
give  unto  (iod  the  glory  due  unto  his  name.  (1.) 
We  must  ifive  tJuuiks  to  him,  as  one  who  has  al- 

*  ways  been  our  l)ountiful  Benefactor,  and  I'cquires 
only  that  we  give  him  thanks  for  his  fa\ours;  poor 
returns   for  rich   receivings.     (2.)    Call  upon  his 

,  name;  as  <  ne  whom  you  depend  upon  for  further 
favours.     Praying  for  further  mercies  is  accepted 


as  an  acknowledgment  of  frrmcr  mercies;  Deciuise 
he  has  inclined  his  ear  nnto  me,  therefore  ivill  IcaL 
u/ion  him.  (3.)  Make  knoivn  his  deeds,  {v.  1.) 
that  others  may  join  with  you  in  praising  him. 
Talk  ye  of  all  his  vJ07idrous  works,  {y.  2.)  as  we 
talk  of  things  that  we  ave  full  cf  and  much  affected 
with,  and  desire  to  fill  others  with.  God's  W(  ndrous 
works  ought  to  l^e  tlic  subject  of  cur  familiar  dis- 
1  courses  with  our  families  and  friends,  and  we  should 
j  talk  of  them  as  ive  sit  in  the  house,  and  as  we  go  by 
I  the  way;  (Deut.  vi.  7.)  not  merely  for  enteitain- 
j  ment,  but  for  the  exciting  of  devotion,  and  the  en- 
I  couraging  of  our  own  and  others'  faith  and  hope  ir 
I  God.  Even  sacred  things  may  be  the  matter  of 
common  talk,  provided  it  be  with  due  reverence. 
(4.)  Sing  psalms  to  God's  honour,  as  those  that  re- 
;  joice  in  him,  und  desire  to  testify  that  joy  for  the 
!  encouragement  of  others,  and  to  transmit  it  to  poste- 
rity, as  memorable  things  anciently  were  handed 
down  by  songs,  when  writing  was  scarce.  (5.) 
Glory  in  his  holy  name;  let  those  that  are  disposea 
to  glory  n<  t  boast  of  their  own  accomplishments  and 
achievements,  but  of  their  acquaintance  with  God, 
and  their  relation  to  him,  Jer.  ix.  23,  24.  Praise  ye 
his  holy  name,  so  seme;  bvit  it  comes  all  to  one,  for 
in  glorying  in  him  we  give  glory  to  him.  (6. )  Seek 
him;  place  your  happiness  in  him,  and  then  pursue 
that  happiness  in  all  the  ways  that  he  has  appointed. 
Seek  the  Lord  and  his  strength,  that  is,  the  ark  of 
his  strength;  seek  him  in  the  sanctuary,  in  the  way 
wherein  ne  has  appointed  us  to  seek  him.  Seek  hia 
strength,  tliat  is,  his  grace,  the  strength  of  his  Spi- 
rit, to  work  in  you  that  which  is  good,  which  we 
cannot  do  but  by  strength  derived  from  him,  for 
which  he  will  be  inquired  of.  Seek  the  Lord,  ana 
be  strengthened;  so  divers  ancient  versions  read  it. 
They  that  would  be  strengthened  in  the  inward 
man,  must  fetch  in  strength  from  God  by  faith  and 
prayer.  Seek  his  strength,  and  then  seek  his  face; 
for  by  his  strength  we  hope  to  prevail  with  him  for 
his  favour,  as  Jacob  did,  Hos.  xii.  3.  "  Seek  hia 
face  er'ermore;  seek  to  have  his  favour  to  eternity, 
and  therefore  continue  seeking  it  to  the  end  of  the 
time  of  your  probation.  Seek  it  wliile  you  live  in 
this  world,  and  )0u  shall  have  it  while  you  live  in  the 
other  world,  and  even  there  shall  be  for  ever  seeking 
it,  in  an  infinite  progression,  and  yet  be  for  ever 
satii^fied  in  it."  (7.)  Let  the  hearts  of  those  re- 
joice that  do^eek  him,  {tk  3.)  for  they  have  chosen 
well,  are  well  fixed,  and  well  employed,  and  they 
may  be  sure  that  their  labour  will  not  be  in  vain; 
for  he  will  not  onl)'  be  found,  but  he  will  be  found 
the  Rewarder  of  those  that  diligently  seek  him.  If 
those  have  reason  to  rejoice  that  seek  the  Lord, 
much  more  those  that  have  found  him. 
2.  Some  arguments  to  quicken  us  to  these  duties, 
(1.)  Consider  both  what  he  has  said,  and  what 
he  has  done,  to  engage  us  for  ever  to  him;  you  will 
see  yourselves  under  all  possible  obligations  to  give 
thanks  to  him,  and  call  upon  his  name,  if  you  re- 
member the  wonders  which  should  make  deep  and 
durable  impressions  upon  you;  the  -wonders  of  his 
providence  which  he  has  wrought  for  you,  and 
those  who  are  gone  before  you,  the  mari'elloua 
works  that  he  has  done,  which  will  be  had  in  everlast- 
ing remembrance  with  the  thoughtful  and  with  the 
grateful;  the  wonders  of  his  law,  which  he  has  writ- 
ten to  you,  and  intmsted  you  with;  thejiidgmnits  of 
his  mouth,  as  well  as  the  judgments  cf  his  hand,  v.  5. 
(2.)  Consider  the  relation  you  stand  in  to  him; 
(t.  6.)  Ye  are  the  seed  of  .Abraham  his  servant;  you 
are  bom  in  liis  house,  and  being  thereby  entitled  to 
the  privilege  c^f  his  servants,  protection  and  provi- 
si; :n,  vou  are  also  bound  to  do  the  duty  of  servants, 
to  ;ittend  your  Master,  consult  his  honour,  obey  his 
command's,  and  do  what  you  can  to  advsmce  his  in- 
terests.    You  are  the  children  of  Jacob  his  chosen. 


PSALMS,  CV. 


$1! 


and  are  choseri  and  belo~ued  for  the  fathers'  sake, 
ana  therefore  ought  to  tread  in  the  steps  of  those 
wiiose  honours  you  inherit.  You  are  the  children 
of  god;y  parents,  do  not  degenerate;  you  are  God's 
cliurch"  upon  earth,  and  if  you  do  not  praise  him, 
who  should? 

(3.)  Consider  y^our  interest  in  him;  He  is  the 
Lord  our  God,  xk  7.  We  depend  upon  him,  are 
devoted  to  him,  and  from  him  our  expectation  is. 
Should  not  a  people  seek  unto  their  God,  (Isa. 
viii.  19.)  and  praise  their  God?  Dan.  v.  4.  He  is 
Jehovah,  our  God;  he  that  is  our  God  is  self-exist- 
ent and  self-sufficient,  has  an  irresistible  power  and 
incontestable  sovereignty.  His  judtfments  are  in 
all  the  earth;  he  governs  the  whole  world  in  wis- 
dom, and  gives  law  to  all  nations,  even  to  those  that 
know  him  not.  The  earth  is  full  of  the  proofs  of 
his  power. 

8.  He  hath  remembered  his  covenant  for 
ever,  the  word  icliicli  he  commanded  to  a 
thousand  generations:  9.  Wliich  covenant 
he  made  with  Abraham,  and  his  oath  unto 
Isaac;  10.  And  coniirmed  the  same  unto 
Jacob  for  a  law,  and  to  Israel  for  an  ever- 
lasting covenant;  11.  Saying,  Unto  thee 
will  I  give  the  land  of  Canaan,  the  lot  of 
your  inheritance :  1 2.  When  they  were  but 
a  few  men  in  number;  yea,  very  few,  and 
strangers  in  it.  1 3.  When  they  went  from 
one  nation  to  another,  from  one  kingdom  to 
another  people,  1 4.  He  suffered  no  man 
to  do  them  wrong;  yea,  he  reproved  kings 
for  their  sakes;  15.  Sayings  Touch  not 
mine  anointed,  and  do  my  prophets  no  harm. 

16.  Moreover,  he  called  for  a  famine  upon 
the  land:  he  brake  the  whole  staff  of  bread. 

1 7.  He  sent  a  man  before  them,  even  Jo- 
seph, icho  was  sold  for  a  servant ;  1 8.  Whose 
feet  they  hurt  with  fetters :  he  w^as  laid  in 
iron;  19.  Until  the  time  that  his  word 
came;  the  word  of  the  Lord  tried  him. 
20.  The  king  sent  and  loosed  him;  even  the 
ruler  of  the  people,  and  let  him  go  free.  21. 
He  made  him  lord  of  his  house,  and  ruler 
of  all  his  substance ;  22.  To  bind  his  princes 
at  his  pleasure,  and  teach  his  senators  wis- 
dom. 23.  Israel  also  came  into  Egypt,  and 
Jacob  sojourned  in  the  land  of  Ham.  24. 
And  he  increased  his  people  greatly,  and 
made  them  stronger  than  their  enemies. 

We  are  here  taught,  in  praising  God,  to  look  a 
great  way  back,  and  to  give  him  the  glory  of  what 
he  did  for  his  church  in  former  ages,  especially 
when  it  was  in  the  founding  and  forming,  which 
those  in  its  latter  ages  enjoy  the  benefit  of,  and  there- 
fore should  give  thanks  for.  Doubtless  we  may  fetch 
as  proper  matter  for  praise  from  the  histories  of  the 
gospels,  and  the  acts  of  the  apostles,  which  relate 
the  birth  of  the  Christian  church,  as  the  psalmist 
here  does  from  the  histories  of  Genesis  and  Exodus, 
which  relate  the  birth  of  the  Jewish  church;  and 
our  histories  greatly  outshine  theirs. 

Two  things  are  here  made  the  subject  of  praise; 

I.  God's  promise  to  the  patriarchs,  that  great  pro- 
mise, that  he  would  give  to  their  seed  the  land  of 
Canaan  for  an  inheritance,  Avhich  was  a  tA-pe  of  the 
premise  of  eternal  life  made  in  Chinst  to  all  believers. 


In  all  the  marvellous  works  which  God  did  for  Israel, 

he  remembered  his  covenant,  {v.  8. )  and  he  will  re- 
member it  Jhr  ex'er;  it  is  the  ivord  ivhich  he  com- 
manded  to  a  thousand  generations.  See  here  the 
power  of  the  promise;  it  is  the  word  which  he  com- 
manded, and  which  will  take  effect:  see  the  peipe- 
tuity  of  the  promise;  it  isctmmanded  to  a  thousand 
generations,  and  the  entail  cf  it  shall  not  be  cut  off. 
In  the  parallel  place  it  is  expressed  as  cur  duty; 
(iChron.  xvi.  15.)  Be  ye  7nindful  always  of  his  co- 
venant. God  will  not  forget  it,  and  therefore  we  must 
not.  The  promise  is  here  called  a  cove?iant,  be- 
cause there  was  something  required  on  man's  part 
as  the  condition  of  the  pi-omise.  Observe,  1.  The 
persons  with  whom  this  covenant  was  made — with 
Abraham,  Isaac,  and  Jacob,  grandfather,  father, 
and  son,  all  eminent  believers,  Heb.  xi.  8,  9.  2. 
The  ratifications  of  the  covenant;  it  was  made  sure 
by  all  that  is  sacred.  Is  that  sure  which  is  swoi:n 
to?  It  is  his  oath  to  Isaac  and  to  Abraham.  See  to 
whom  God  snuare  by  himself,  Heb.  vi.  13,  14.  Is  that 
sure  which  is  passed  into  a  laiv'^  He  confirmed  the 
same  for  a  law,  a  law  never  to  be  repealed.  Is  that 
sure  which  is  reduced  to  a  mutual  contract  and  sti- 
pulation? This  is  confirmed/or  an  euerlasting  cove- 
nant, inviolable.  3.  The  covenant  itself;  Unto  thee 
will  I  give  the  land  of  Canaan,  v.  11.  The  patri- 
archs had  a  right  to  it,  not  l)y  providence,  but  by 
i:)romise;  and  their  seed  should  be  put  in  possession 
of  it,  not  by  the  common  ways  of  settling  nations,  but 
by  miracles;  God  will  give  it  them  himself,  as  it 
were  with  his  own  hand;  it  shall  be  given  them  as 
their  lot,  which  God  assigns  them,  and  measures 
out  to  them;  as  the  lot  of  their  inheritance,  a  sure 
title,  by  virtue  of  their  birth;  it  shall  come  to  them 
by  descent,  not  by  purchase;  by  the  favour  of  God, 
and  not  any  merit  of  their  own.  Heaven  is  the  in- 
heritance we  have  obtained,  Eph.  i.  11.  And  this 
is  the  promise  which  God  has  promised  us,  (as  Ca- 
naan was  the  promise  he  promised  them,)  even  eter- 
nal  life,  1  John  ii.  25.  Tit.  i.  2. 

II.  His  providences  concerning  the  patriarchs, 
while  they  were  waiting  for  the  accomplishment  of 
this  promise;  which  represent  to  us  the  care  God 
takes  of  liis  people  in  this  world,  while  they  are  yet 
on  this  side  the  heavenly  Canaan;  for  these  things 
hajifiened  unto  them  for  examples,  and  encourage- 
ments to  all  the  heirs  of  promises  that  live  by  faith 
as  they  did. 

1.  They  were  wonderfully  protected  and  shelter- 
ed, and  (as  the  Jewish  masters  express  it)  gathered 
under  the  wings  of  the  Divine  Majesty.  This  is  ac- 
counted for,  V.  12'  -15.     Where  we  may  obsers^e, 

( 1. )  How  they  were  exposed  to  injuries  from  men. 
To  the  three  renowned  patriarchs,  Abraham,  and 
Isaac,  and  Jacob,  God's  promises  were  very  rich; 
again  and  again  he  told  them  he  would  be  their 
God;  but  his  performances  in  this  world  were  so 
little  proportionable,  that,  if  he  had  not  prepared 
for  them  a  city  in  the  other  world,  he  would  have 
been  ashamed  to  have  been  called  their  God,  (see 
Heb.  xi.  16.)  because  he  was  always  generous;  and 
yet,  even  in  this  world,  he  was  not  wanting  to  them, 
but,  that  he  might  appear  to  do  imcommon  things 
for  them,  he  exercised  them  with  uncommon  trials. 
[  1.  ]  They  were  few,  very  few :  Abraham  was  called 
alone;  (Isa.  li.  2.)  he  had  but  two  sons,  and  one  of 
them  he  cast  out;  Isaac  had  but  two,  and  one  of  them 
was  forced  for  many  years  to  nin  his  country;  Jacob 
had  more,  but  some  of  them,  instead  o£  being  a  de- 
fence to  him,  exposed  him,  when  (as  he  himself 
pleads.  Gen.  xxxiv.  30. )  he  was  but  few  in  number,  .  ^ 
and  therefore  might  easily  be  destroyed  by  the  na- 
tives, he  and  his  house.  God's  chosen  are  but  a  littlr 
flock,  few,  very  few;  and  yet  upheld.  [2.]  Th^y 
were  strangers,  and  therefore  were  the  more  likely 
to  be  abused  and  to  meet  Avith  strange  usage,  and 


512 


PSALMS,  CV. 


ihe  less  able  to  help  themselves.  Their  rehgion 
made  them  to  be  looked  upon  as  strangers,  (1  Pet. 
iv.  4.)  and  to  be  hooted  at  SLSs/ieckled  birds,  Jer.  xii. 
9.  1  hough  the  whole  land  was  theirs  by  promise, 
yet  they  were  so  far  from  producing  and  pleading 
their  grant,  that  they  confessed  the7nselves strangers 
in  it,  Heb.  xi.  13.  [3.]  They  were  unsettled;  {v.  13.) 
They  went  from  one  nation  to  another,  from  one 
part  of  that  land  to  another,  (for  it  was  then  in  the 
holding  and  occupation  of  divers  nations.  Gen.  xii. 
8. — xiii.  3,  18.)  nay,  from  one  kingdom  to  another 
fieofile,  from  Canaan  to  Eg}pt,  from  Egypt  to  the 
land  of  the  Phihstines,  which  could  not  l>ut  weaken 
and  expose  them ;  yet  they  were  forced  to  it  by  fa- 
mine. Note,  Though  frequent  removals  are  neither 
desirable  nor  commendaljle,  yet  sometimes  there  is 
ajust  and  necessar}-  occasion  for  them,  and  they  may 
be  the  lot  of  some  of  the  best  men. 

.  (2.)  How  they  were  guarded  by  the  special  pro- 
vidence of  God,  the  wisdom  and  power  of  wliich 
were  the  more  magnified  bv  their  being  so  many 
ways  exposed,  v.  14,  15.  They  were  not  able  to 
help  themselves,  and  yet,  [1.]  No  men  were  suf- 
fered to  wrong  them,  but  even  those  that  hated 
them,  and  would  gladly  have  done  them  a  mischief, 
had  their  hands  tied,  and  could  not  do  what  they 
would.  This  may  refer  to  Gen.  xxxv.  5.  where  we 
find  that  the  terror  of  God  (an  unaccountable  re- 
straint) was  UJ1071  the  cities  that  were  round  about 
thein,  so  that,  though  provoked,  they  did  not  pursue 
after  the  sons  of  Jacob.  [2.  ]  Even  crowned  heads, 
that  did  offer  to  wrong  them,  were  not  only  checked 
and  chidden  for  it,  but  controlled  and  baffled;  He 
refiroved  kings  for  their  sakes,  in  dreams  and  vi- 
sions, saying,  "  Touch  not  mine  anointed,  it  is  at 
your  peril  if  you  do,  nay,  it  shall  not  be  in  your 
power  to  do  it;  do  7ny  firophets  no  harm."  Pharaoh 
king  of  Egypt  was  plagued,  (Gen.  xii.  17. )  and  Abi- 
melech  king  of  Gerar  was  shaqoly  rebuked,  (Gen. 
XX.  6.)  for  doing  wrong  to  Abraham.  Note,  First, 
Even  kings  themselves  are  liable  to  God's  rebukes, 
if  they  do  wrong.  Secondly,  God's  prophets  are  his 
anointed,  for  they  have  the  unction  of  the  Spirit, 
that  oil  of  gladness,  1  John  ii.  27.  Thirdly,  They 
that  offer  to  touch  God's  prophets,  with  design  to 
harm  them,  may  expect  to  hear  of  it  one  way  or 
other.  God  is  zealous  for  his  prophets;  whoso 
touches  them,  touches  the  apple  of  his  eye.  Fourthly, 
Even  they  that  touch  the  prophets,  nay,  that  kill 
the  prophets,  (as  many  did,)  cannot  do  them  any 
harm,  any  real  harm.  Lastly,  God's  anointed  pro- 
phets are  dearer  to  him  than  anointed  kings  them- 
selves. Jeroboam's  hand  was  withered  when  it  was 
stretched  out  against  a- prophet. 

2.  They  were  wonderfully  provided  for  and  sup- 
plied. And  here  also,  (1.)  They  were  reduced  to 
great  extremity;  even  in  Canaan,  the  land  of  pro- 
mise, he  called  for  a  farnine,  v.  16.  Note,  All 
judgments  are  at  God's  call,  and  no  place  is  exempt 
from  their  visitation  and  jurisdiction,  when  God 
sends  them  forth  with  commission.  To  try  the  faith 
of  the  patriarchs,  God  brake  the  whole  staj^of  bread, 
even  in  that  good  land,  that  they  might  plainly  see 
God  designed  them  a  better  country  than  that  was. 
(2.)  God  gi-aciously  took  care  for  their  relief.  It 
was  in  obedience  to  his  precept,  and  in  dependence 
upon  his  promise,  that  they  Were  now  sojourners  in 
Canaan,  and  therefore  he  c'f-uld  not  in  honour  suffer 
any  evil  thing  to  Ijefall  tliem,  or  any  good  thing  to  be 
wanting  to  them.  As  he  restrained  one  Pharaoh  from 
doing  them  wrong,  so  he  raised  uj)  another  to  do 
them  a  kindness,  by  preferring  and  intrusting  Jo- 
seph, of  whose  .story  wc  have  here  an  abstract.  He 
was  to  be  the  shepherd  and  stone  of  Israel,  and  to 
save  that  \\o\y  seed  alive,  Gen.  xlix.  24. — ^1.  20.  In 
order  to  this, 

[1.]  He  was  humbled,  greatly  humbled;  (v.  17, 


18.)  God  sent  a  man  before  them,  even  Joseph; 
many  years  before  the  famine  began,  he  was  ^ent 
before. them,  to  nourish  them  in  the  famine;  so  Aast 
are  the  foresights  and  forecasts  of  Pro\  idcnce,  ynd 
so  long  its  reaches.  But  in  what  character  d'4  he 
go  to  Egypt,  wlio  was  to  pi'ovidc  for  the  reception 
of  the  chui-ch  there?  He  went  not  in  quality  of  an 
ambassad(;r,  no,  nor  so  much  as  a  factor  or  commis- 
sary; but  he  was  sold  thitlier  for  a  servajit,  a  slave 
for  term  of  life,  without  any  prospect  of  being  ever 
set  at  liberty.  This  was  low  enough,  and,  one  would 
think,  set  him  far  ent  ugh  from  any  pnbability  of 
being  great;  and  yet  he  was  brought  Ic  wer,  he  wa« 
made  a  prist  n^r,  \v.  18.)  His  fet  they  hurt  with 
fetters,  l^eing  unjustly  charged  with  a  crime  no  less 
heinous  than  a  rape  upon  his  mistress;  the  iron  en- 
tered into  his  soul,  was  very  painful  to  him;  and  the 
false  accusation,  which  was  the  cause  of  his  impri- 
sonment, did  in  a  special  manner  grieve  him,  and 
went  to  his  heart;  yet  all  this  was  the  way  to  his 
preferment. 

[2.]  He  was  exalted,  highly  exalted;  he  con- 
tinued a  prisoner,  neither  tried  nor  bailed,  until  tht 
time  appointed  of  God  for  his  release,  (f.  19.)  when 
his  word  came,  his  interpretations  of  dreams  came 
to  pass,  and  the  report  thereof  came  to  Pharaoh's 
ears  by  the  chief  butler;  and  then  the  word  of  the 
Lord  cleared  him;  tlie  power  God  gave  him  to  fore- 
tell things  to  come,  rolled  away  the  reproach  his 
mistress  had  loaded  him  with;  for  it  cculd  not  be 
thought  that  God  would  give  such  a  power  to  so  bad 
a  man  as  he  was  represented  to  be.  God's  word 
tried  him,  tried  his  faith  and  patience,  and  then  it 
came  in  power  to  give  command  for  his  release. 
There  is  a  time  set  when  God's  word  will  come  for 
the  comfort  of  all  that  tnist  in  it,  Hab.  ii.  3.  ^t  the 
end,  it  shall  speak,  and  not  lie.  God  gave  the  word, 
and  then  the  king  sent  and  loosed  him;  for  the  king's 
heart  is  in  the  hand  of  the  Lord.  Pharaoh,  finding 
him  to  be  a  favourite  of  heaven.  First,  Discharged 
him  from  his  imprisonment;  {v.  20.)  he  let  him  go 
free.  God  has  often,  by  wonderful  turns  of  provi- 
dence, pleaded  the  cause  of  oppressed  innocency. 
Secondly,  He  advanced  him  to  the  highest  posts  of 
honour,  v.  21,  22.  He  made  him  lord  high  cham- 
berlain of  his  household;  {he  made  him  lord  of  his 
house;)  nay,  he  put  him  into  the  office  of  lord  trea- 
surer, the  ruler  of  all  his  substance.  He  made  him 
prime  minister  of  state,  lord  president  of  his  coun- 
cil, to  command  his  princes  at  Tiis  pleasure,  and 
teach  them  wisdom;  generid  of  his  f(<rces;  JJccordin^ 
to  thy  word  shall  all  my  people  be  ruled.  Gen.  xh. 
40,  43,  44.  He  made  him  Icrd  chief  justice,  to 
judge  even  his  senators,  and  punish  those  that  were 
disobedient.  In  all  this,  Joseph  was  designed  to  be, 
1.  A  father  to  the  church  that  then  was,  to  save  the 
house  of  Israel  from  perishing  by  the  famine.  He 
was  made  great,  that  he  might  do  good,  especially 
in  the  household  of  faith.  2.  A  figure  (f  Christ 
that  was  to  come;  who,  because  he  humified  himself, 
and  took  upon  liim  the  form  of  a  servant,  wi.s  liighly 
exalted,  and  has  all  judgment  committed  to  him. 

Joseph  being  thus  sent  before,  and  jjut  into  a  ca- 
pacity of  maintaining  all  his  father's  house,  Israel 
also  came  into  Egypt,  {v.  23.)  where  he  and  all  his 
were  very  honourably  and  comfortably  provided  foi 
many  years.  Thus  the  New  Testament  cluu-cli  has 
a  place  provided  for  her,  even  in  the  wilderness, 
where  she  is  nourished  for  a  time,  times,  and  half  a 
time;JR(:v.  xii.  14.)  verily  she  shall  be  fed. 

3.  They  were  wonderfully  multijilied,  according 
to  the  promise  made  to  Abraham,  that  his  seed 
should  be  as  the  sand  of  the  sea  for  multitude,  v.  24. 
In  Egypt  he  increased  his  people  greatly;  they  mul- 
tiplied like  fishes,  so  that  in  a  little  <;ime  thev  be- 
came stronger  than  their  enemies,  and  foi-miclable 
to  them.     Pharaoh  took  notice  of  it,  (Excd.  i.  9.) 


PSALMS,  CV. 


513 


The  children  of  Israel  are  more  and  mightier  than 
jx>e;  when  God  pleases,  a  little  one  shall  become  a 
thousand:  and  God's  promises,  though  they  work 
slowly,  work  surely. 

25.  .He  turned  their  heart  to  hate  his 
people,  to  deal  subtilly  with  his  servants. 
26.  He  sent  Moses  his  servant,  and  Aaron 
whom  he  had  chosen.  27.  They  showed 
his  signs  among  them,  and  wonders  in  the 
land  of  Ham.  28.  He  sent  darkness,  and 
made  it  dark ;  and  they  rebelled  not  against 
his  word.  29.  He  turned  their  waters  into 
blood,  and  slew  their  fish.  30.  The  land 
brought  forth  frogs  in  abundance,  in  the 
chambers  of  their  kings.  31.  He  spake,  and 
there  came  divers  sorts  of  flies,  and  lice  in 
all  their  coasts.  32.  He  gave  them  hail  for 
rain,  owr/ flaming  fire  in  their  land.  33.  He 
smote  their  vines  also,  and  their  fig-trees; 
and  brake  the  trees  of  their  coasts.  34.  He 
spake,  and  the  locusts  came,  and  cater- 
pillars, and  that  without  number,  35.  And 
did  eat  up  all  the  herbs  in  their  land,  and 
devoured  the  fruit  of  their  ground.  36.  He 
smote  also  all  the  first-born  in  their  land,  the 
chief  of  all  their  strength.  37.  He  brought 
them  forth  also  with  silver  and  gold;  and 
there  was  not  one  feeble  person  among  their 
tribes.  38.  Egypt  was  glad  when  they  de- 
parted ;  for  the  fear  of  them  fell  upon  them. 
39.  He  spread  a  cloud  for  a  covering,  and 
fire  to  give  light  in  the  night.  40.  The  peo- 
ple asked,  and  he  brought  quails,  and  satis- 
fied them  with  the  bread  of  heaven.  41. 
He  opened  the  rock,  and  the  waters  gushed 
out;  they  ran  in  the  dry  places  like  a  river. 
42.  For  he  remembered  his  holy  promise, 
and  Abraham  his  servant.  43.  And  he 
brought  forth  his  people  with  joy,  and  his 
chosen  with  gladness ;  44.  And  gave  them 
the  lands  of  the  heathen :  and  they  inherited 
the  labour  of  the  people ;  45.  That  they 
might  observe  his  statutes,  and  keep  his 
laws.     Praise  ye  the  Lord. 

After  the  history  of  the  patriarchs,  follows  here 
the  histoiy  of  the  people  of  Israel,  when  they  grew 
into  a  nation. 

I.  Their  affliction  in  Egypt;  {v.  25.)  He  turned 
the  heart  of  the  Egyptians,  who  had  protected  them, 
to  hate  them,  and  deal  subtilly  with  them.  God's 
goodness  to  his  people  exasperated  the  Egyptians 
against  them ;  and  tnough  their  old  antipathy  to  the 
Hebrews  (which  we  read  of.  Gen.  xliii.  32. — xlvi. 
S4. )  was  laid  asleep  for  a  while,  yet  now  it  revived 
with  more  violence  than  ever:  formerly  they  hated 
them,  because  they  despised  them,  now  because 
they  feared  them.  They  dealt  subtilly  with  them,- 
set  all  their  politics  on  work,  to  find  out  ways  and 
means  to  weaken  them,  and  waste  them,  and  pre- 
vent their  growth;  they  made  their  burthens  heavy, 
and  their  lives  bitter,  and  slew  their  male  children 
as  soon  as  they  were  bom.  Malice  is  crafty  to  de- 
stroy: Satan  has  the  serj^ent's  subtilty,  with  his 
venom.  It  was  God  that  turned  the  hearts  of  the 
Eg\'ptJans  against  them;  for  every  creature  is  that 
VOL.  III.— 3  T 


to  us  that  he  makes  it  to  be,  a  friend  or  an  enemy. 
Though  God  is  not  the  Author  of  the  sins  of  men, 
yet  he  serves  his  own  purposes  by  them. 

II.  Their  deliverance  out  of  Egypt,  that  work  of 
wonder,  which,  that  it  might  never  be  forgotten,  is 
put  into  the  preface  to  the  ten  commandments. 
Observe, 

1.  The  instruments  employed  in  that  deliverance; 
{■V.  26.)  He  sent  Moses  his  sen^ant  en  this  errand, 
and  joined  Aaron  in  commission  with  him.  Moses 
was  designed  to  be  their  lawgiver  and  chief  magis- 
trate, Aaron  to  be  their  chief  priest;  and  therefore, 
tliat  they  might  respect  them  the  more,  and  submit 
to  them  the  more  cheerfully,  God  made  use  of  them 
as  their  deliverers. 

2.  The  mearis  of  accomplishing  that  deliverance; 
these  were  the  plagues  of  Egypt.  Moses  and  Aaron 
obsen^ed  their  orders,  in  summoning  them  just  as 
God  appointed  them,  and  they  rebelled  not  against 
his  ivord,  {v.  28.)  as  Jonah  did,  who,  when  he  was 
sent  to  denounce  God's  judgments  against  Nineveh, 
went  to  Tarshish.  Moses  and  Aaron  were  not 
mo\'ed,  either  with  a  foolish  fear  of  Pharaoh's  wrath, 
or  a  foolish  pity  of  Egypt's  misery,  to  relax  or  retard 
any  of  the  plagues  which  God  ordered  them  to  in- 
flict on  the  Egyptians,  but  stretched  froth  their  hand 
to  inflict  them  as  God  appointed.  They  that  are 
intrusted  to  execute  judgment,  will  find  their  re- 
missness construed  into  a  rebellion  against  God's 
word.  The  plagues  of  Egypt  arc  here  called  God's 
signs,  and  his  wonders;  [v.  27.)  they  were  not  only 
proofs  of  his  power,  but  tokens  of  his  wrath,  and  to 
be  looked  upon  with  admiration  and  holy  awe. 
Thet/  showed  the  words  of  his  sig>2s,  so  it  is  in  the 
original;  for  every  plague  had  an  exposition  going 
along  with  it;  they  were  not,  as  the  common  works 
of  creation  and  providence,  silent  signs,  but  speak- 
ing ones,  and  they  spake  aloud.  They  are  all,  or 
most,  of  them  here  specified,  though  not  in  the  order 
in  which  they  were  inflicted. 

(1.)  The  plagues  of  darkness,  v.  28.  This  was 
one  of  the  last,  though  here  mentioned  first.  God 
sent  darkness,  and,  coming  with  commission,  it 
came  with  efficacy;  his  command  made  it  dark. 
And  then  they,  that  is,  the  people  of  Israel,  rebelled 
not  against  dod's  woT'd,  a  command  which  some 
think  was  given  them  to  circumcise  all  among  them 
that  had  not  been  circumcised;  in  doing  which,  the 
three  days'  darkness  would  be  a  protection  to  them. 
The  Old  Translation  follows  the  Septuagint,  and 
I'eads  it,  They  were  not  obedient  to  his  word;  which 
may  be  applied  to  Pharaoh  and  the  Egyptians,  who, 
notwitlistanding  the  terror  of  this  plague,  would  not 
let  the  peofile  go;  but  there  is  no  ground  for  it  in  the 
Hebrew. 

(2.)  The  turning  of  the  river  Nilus  (which  they 
idolized)  into  blood,  and  all  their  other  waters, 
which  slew  their  fish;  {x>.  29.)  and  so  they  were 
deprived,  not  only  of  their  drink,  but  the  daintiest 
of  their  meat,  Numb.  xi.  5. 

(3. )  The  frogs,  shoals  of  which  their  land  brought 
forth,  which  poured  in  upon  them,  not  only  in  such 
numbers,  but  with  such  fury,  that  they  could  not 
keep  them  out  of  the  chambers  of  their  kings  and 
great  men,  whose  heart?  had  been  full  of  vermin, 
more  nauseous,  and  more  noxious — contempt  of,  and 
enmity  to,  both  God  and  his  Israel. 

(4. )  Flies  of  divers  sorts  swarmed  in  their  air,  and 
liceintheirclothes,  T'.  31.  Exod.  viii.  17,  24.  Note, 
God  can  make  use  of  the  meanest,  and  weakest,  and 
most  despicable,  animals,  for  the  punishing  and 
humbling  of  proud  oppressors,  to  whom  the  impo- 
tency  of  the  instrument  cannot  but  be  a  great  mor- 
tification, as  well  as  an  undeniable  conviction  of  the 
divine  omnipotence. 

(5. )  Hail-stones  shattered  their  trees,  even  the 
strongest  timber  trees  in  their  coasts,  and  killed  theii 


514 


PSALMS,  CV. 


vines,  and  their  other  fruit  trees,  v.  32,  33.  Instead 
01  rain  to  cherish  their  trees,  he  gave  them  hail  to 
crush  them,  and  with  it  thunder  and  lightning,  to 
that  degree,  that  the  Jire  ran  alonff  u/ion  the 
ground,  as  if  it  had  been  a  stream  of  kindled  brim- 
stone, Exod.  ix.  23. 

{6.)  Locusts  and  caterpillars  destroyed  all  the 
herbs  which  were  made  for  the  service  of  man,  and 
ate  the  bread  out  of  their  mouths,  v.  34,  o5.  See 
what  variety  of  judgments  God  has,  wli^erewith  to 
plague  proud  oppressors,  that  Avill  not  let  his  people 
go.  God  did  not  bring  the  same  plague  twice,  but, 
when  there  was  occasion  for  another,  it  was  still  a 
new  one;  for  he  has  many  arrows  in  his  quiver. 
Locusts  and  caterjjillars  are  God's  armies;  and,  how 
weak  soever  they  are  singly,  he  can  raise  such  num- 
bers of  them  as  to  make  them  formidable,  Joel 
i.  4,  6. 

(7.)  Having  mentioned  all  the  plagues,  but  those 
of  the  murram  and  boils,  he  concludes  with  that 
which  gave  the  conquering  stroke,  and  that  was  the 
death  of  the  Jirst-bom,  v.  36.  In  the  dead  of  the 
night,  the  joys  and  hopes  of  their  families,  the  chief 
of  their  strength,  and  flower  of  their  land,  were  all 
stinick  dead  by  the  destroying  angel.  They  would 
not  release  God's  first-bom,  and  therefore  God 
seized  theirs  by  way  of  reprisal,  and  thereby  forced 
them  to  dismiss  his  too,  when  it  was  too  late  to  re- 
trieve their  own ;  for  when  God  judges,  he  will  over- 
come, and  they  will  certainly  sit  down  losers  at  last, 
that  contend  with  him. 

3.  The  mercies  that  accompanied  this  delive- 
i-ance.  In  their  bondage,  (1.)  They  had  been  im- 
poverished, and  yet  they  came  out  rich  and  wealthy. 
God  not  only  brought  them  forth,  but  he  brought 
them  forth  with  silver  and  gold,  t'.  37.  God  im- 
powered  them  to  ask  and  collect  the  contributions 
of  their  neighbours,  (which  were  indeed  but  part  of 
payment  for  the  service  they  had  done  them,)  and 
niclined  the  E^:^■ptians  to  furnish  them  with  what 
they  asked.  Their  wealth  was  his,  and  therefore 
he  might,  their  liearts  were  in  his  hand,  and  there- 
fore he  could,  give  it  to  the  Israelites.  (2.)  Their 
lives  had  been  made  bitter  to  them,  and  their  bodies 
and  spirits  broken  by  their  l)ondage;  and  yet,  when 
God  brought  them  forth,  there  was  not  one  fcebU' 
person,  none  sick,  none  so  much  as  sickly,  among 
their  tribes.  They  went  out  that  very  night  that  the 
l)laguc  swept  away  all  the  first-boni  of  Egypt,  and 
yet  they  came  out  all  in  good  health,  and  Ijrought  not 
with  them  any  of  the  diseases  of  Egypt.  Surely 
never  was  the  like,  that  among  so  many  thousands 
tlicre  was  nnt  one  sick!  So  f  dse  was  the  represen- 
tation which  the  enemies  of  the  Jews,  in  after  ages, 
gave  of  this  matter,  that  they  were  all  sick  of  a  le- 
prosy, or  some  loathsome  disease,  and  that  therefore 
tlie  Egyptians  thrust  them  out  of  their  land.  (3.) 
They  had  l)een  trampled  upon,  and  insulted  over; 
and  yet  they  were  brought  out  with  honour;  {x<.  38.) 
Jigy/it  was  glad  when  they  departed;  for  God  had 
so  wonderfully  owned  them,  and  pleaded  their 
cause,  that  the  fear  of  Israel  fell  upon  them,  and 
they  owned  themselves  baffled  and  overcome.  God 
can  and  will  make  Ivis  church  a  burthensome  storie 
t )  all  that  heave  at  it,  and  seek  to  displace  it,  so  that 
they  shall  think  themselves  happy,  that  get  out  of 
its  way;  (Zech.  xii.  3.)  when  God  judges,  he  will 
overcome.  (4. )  They  had  spent  their  days  in  sorrow 
and  in  sighing,  by  reason  of  their  bondage;  but  now 
he  Ijrought  them  forth  with  joy  and  gladness,  v.  43. 
When  Eg],'pt's  cry  for  grief  was  loud,  their  first- 
born l:)eing  all  slain,  Israel's  shouts  for  joy  were 
as  loud;  both  when  they  looked  back  upon  the  land 
of  slavery  out  of  which  they  were  rescued,  and  when 
they  looked  forward  to  the  pleasant  land  to  which 
tlicy  were  hastening.  God  now  put  a  new  song  into 
their  mouth. 


4.  The  special  care  God  took  of  them  in  the  wil- 
demtss.  ( 1. )  For  their  shelter;  beside  the  canopy  of 
hea\en,  he  pro\  ided  them  another  heavenly  canopy; 
he  spread  a  cloud  for  a  covering,  {v.  39. )  which  was 
to  thi.m  not  only  a  screen  and  umbrella,  but  a  cloth 
of  state.  A  cl(  ud  was  often  God's  pavilion,  (xviii. 
11.)  and  now  it  was  Israel's;  for  they  also  were  his 
hidden  ones.  (2.)  For  their  guidance  and  refresh- 
ment in  the  dark,  he  appointed  a  pillar  oi  Jire  to 
give  light  in  the  night,  that  they  might  never  be  at 
a  loss.  Note,  God  graciously  provides  against  all 
the  grievances  of  his  people,  and  furnishes  them 
with  convenient  succours  for  every  condition,  for 
day  and  night,  till  they  come  there  where  it  will  be 
all  day  to  eternity.  (3. )  He  fed  them  both  with  ne- 
cessaries and  dainties.  Sometimes  he  furnished 
their  tables  with  wild  fowl;  (x'.  40.)  The  people 
asked,  and  he  brought  quails;  and  when  they  were 
not  thus  feasted,  vet  they  were  abundantly  satisfied 
with  the  bread  of  heaven;  those  are  curious  and  co- 
vetous indeed,  who  will  not  be  so  satisfied.  Man 
did  eat  eagles'  food,  and  that  constantly,  and  on  free 
cost.  And  as  every  bit  they  ate,  had  miracle  in  it, 
so  had  eveiy  drop  they  drank;  He  opened  the  rock, 
and  the  waters  gushed  out,  v.  41.  Common  pro- 
vidence fetches  waters  from  heaven,  and  bread  out 
of  the  earth;  but  for  Israel  the  Divine  Power  brings 
bread  from  the  clouds,  and  water  from  the  rocks: 
so  far  is  the  God  of  nature  from  being  tied  to  the 
laws  and  courses  of  nature.  The  water  did  not  only 
gush  out  at  once,  but  it  ran  like  a  river,  plentifully 
and  constantly,  and  attended  their  camp  in  all  their 
removes;  hence  they  are  said  to  have  the  rock  fol- 
low them;  {1  Cor.  x.  4. )  and,  which  increased  the 
miracle,  this  river  of  God  (so  it  might  be  truly 
called)  ran  in  dry  places,  and  yet  was  not  dinink  in 
and  lost,  as  one  would  expect  it  should  have  been, 
by  the  sands  of  the  desert  of  Arabia.  To  this  that 
promise  alludes,  /  will  give  rivers  in  the  desert,  to 
give  drink  to  my  chosen,  Isa.  xliii.  19,  20. 

5.  Their  entrance,  at  length,  into  Canaan;  {v.  44.) 
He  gave  them  the  lands  of  the  heathen;  put  them  in 
possession  of  that  which  they  had  long  been  put  in 
hopes  of;  and  what  the  Canaanitcs  had  taken  pains 
for,  God's  Israel  had  the  enjoyment  of;  they  inhe- 
rited the  labour  of  the  people,  and  the  wealth  of  the 
sinner  is  laid  up  for  the  just.  The  Egyptians  had 
long  inherited  their  labours,  and  now  they  inherited 
the  labours  of  the  Canaanitcs.  Thus  sometimes  one 
enemy  of  the  church  is  made  to  pay  another's  scores. 

6.  The  reasons  why  God  did  all  this  for  them. 

(1.)  Because  he  would  himself  perform  the  pro- 
mises of  the  word,  x'.  42.  They  were  unworthy  and 
unthankful,  yet  he  did  those  great  things  in  their 
favour,  becatise  he  remembered  the  word  of  his  holi- 
ness (his  covenant)  with  Abraham  his  servant,  and 
he  would  not  suffer  one  iota  or  tittle  of  that  to  fall  to 
the  ground.     See  Deut.  vii.  8. 

(2.)  Because  he  would  have  them  to  perform  the 
precepts  of  the  word,  to  bind  them  to  which  was  the 
greatest  kindness  he  could  put  upon  them.  He  put 
them  in  possession  of  Canaan,  not  that  they  might 
live  in  plenty  and  pleasure,  in  ease  and  honour,  and 
might  make  a  fi^re  among  the  nations,  but  that 
they  might  observe  his  statutes  and  keep  his  laws; 
that,  being  foi-med  into  a  people,  they  might  be 
under  God's  immediate  government,  and  revealed 
religion  might  be  the  basis  of  their  national  constitu- 
tion; that,  having  a  good  land  given  them,  they 
might  out  of  the  profits  of  it  bring  sacrifices  to  God  s 
altar;  and  that,  God  having  thus  done  them  good, 
they  might  the  more  cheerfullv  receive  his  law, 
concluding  that  also  designed  for  their  good,  and 
might  be  sensible  of  their  obligations  in  gratitude  tc 
live  in  obedience  to  him.  We  are  therefore  made, 
maintained,  and  redeemed,  that  we  may  live  in 
obedience  to  the  will  of  God;  and  the  hallelujah, 


PSALMS,  CVI. 


51b 


with  which  the  psalm  concludes,  may  be  taken  both 
as  a  thankful  acknowledgment  of  God's  favours,  and 
as  a  cheerful  concurrence  with  this  great  intention 
of  them.  Has  God  done  so  much  for  us,  and  yet 
does  he  expect  so  little  from  us?  Praise  ye  the 
Lord. 

PSALM  CVI. 

We  must  give  glory  to  God  by  making  confession,  not  ohly 
of  his  goodness,  but  our  own  badness,  which  serve  as 
foils  to  each  other:  our  badness  makes  his  goodness  ap- 
pear the  more  illustrious,  as  his  goodness  makes  our 
badness  the  more  heinous  and  scandalous.  The  fore- 
goini^  psalm  was  a  history  of  God's  goodness  to  Israel; 
this  IS  a  history  of  their  rebellions  and  provocations,  and 
yet  it  begins  and  ends  with  Hallelujah;  for  even  sorrow 
for  sin  must  not  put  us  out  of  tune  for  praising  God. 
Some  think  it  was  penned  at  the  time  of  the  captivity  in 
Babylon,  and  the  dispersion  of  the  Jewish  nation  there- 
upon, because  of  that  prayer  in  the  close,  v.  47.  I  rather 
think  it  was  penned  by  David  at  the  same  time  with  the 
foregoing  psalm,  because  we  find  the  first  verse  and  the 
tw.0  last  m  that  psalm  which  David  delivered  to  Asaph, 
at  the  bringing  up  of  the  ark  to  the  place  he  had  prepared 
for  it;  (1  Chron.  xvi.  34.  .36.)  Gather  us  from  among  the 
heathen;  for  we  may  suppose  that  in  Saul's  time  there 
•was  a  great  dispersion  of  pious  Israelites,  when  David 
was  forced  to  wander.  In  this  psalm,  we  have,  I.  The 
preface  to  the  narrative,  speaking  honour  to  God,  (v. 
1,2.)  comfort  to  the  saints,  (v.  3.)  and  the  desire  of  the 
faithful  toward  God's  favour,  v.  4,  5.  II.  The  narrative 
itself  of  the  sins  of  Israel,  aggravated  by  the  great  things 
God  did  for  them,  an  account  of  which  is  intermixed. 
Their  provocations  at  the  Red  sea;  (v.  6.  .12.)  lusting; 
(v.  13. .15.)  mutinying;  (v.  1G..18.)  worshipping  the 
golden  calf;  (v.  19  ..  23.)  murmuring;  (v.  24.  .27.)  join- 
ing themselves  to  Baal-peor;  (v.  28..  31.)  quarrelling 
with  JMoses;  (v.  32,  33. )  incorporating  themselves  with 
the  nations  of  Canaan,  v.  34 .  .39.  To  which  is  added  an 
account  how  God  had  rebuked  them  for  their  sins,  and 
yet  saved  them  from  ruin,  v.  40. .  46.  III.  The  conclu- 
sion of  the  psalm  with  prayer  and  praise,  v.  47,48.  It 
may  be  of  use  to  us  to  sing  this  psalm,  that,  being  put  in 
mind  by  it  of  our  sins,  the  sins  of  our  land,  and  the  sins 
of  our  fathers,  we  may  be  humbled  before  God,  and  yet 
not  despair  of  mercy,  which  even  rebellious  Israel  often 
found  with  God. 

1 .  ~pR  AISE  ye  the  Lord.  O  give  thanks 
MT  unto  the  Lord  ;  for  he  is  good :  for 
his  mercy  endureth  for  ever.  2.  Who  can 
utter  the  mighty  acts  of  the  LoRn  ?  icho  can 
show  forth  all  his  praise?  3.  Blessed  are 
they  that  keep  judgment,  and  he  that  doeth 
righteousness  at  all  times.  4.  Remember 
me,  O  Lord,  with  the  favour  that  thou  bear- 
est  wito  thy  people :  O  visit  me  with  thy  sal- 
vation ;  5.  That  I  may  see  the  good  of  thy 
chosen,  that  I  may  rejoice  in  the  gladness 
of  thy  nation,  that  I  may  glory  with  thine 
inheritance. 

We  are  here  taught, 

1.  To  bless  God;  {v.  1,  2.)  Praise  ye  the  Lord, 
that  is,  ( 1. )  Give  him  thanks  for  his  goodness,  the 
manifestation  of  it  to  us,  and  the  many  instances  of 
it  He  is  good,  and  his  mercy  endures  for  ever;  let 
us  therefore  own  our  obligations  to  him,  and  make 
him  a  return  of  our  best  affections  and  services. 
(2. )  Give  him  the  glory  of  his  greatness;  his  mighty 
acts,  proofs  of  his  almighty  power,  wherein  he  has 
done  great  things,  and  such  as  w^ould  be  opposed. 
Who  can  utter  these?  Who  is  worthy  to  doit?  Who 
is  abl"  to  do  it?  They  are  so  many,  that  they 
cannot  be  numbered,  so  mysterious,  tliat  they  c;tn- 
not  be  described;  when  we  have  said  the  most  we 
can  of  the  mighty  acts  of  the  Lord,  the  one  half  is 
not  told,  still  there  is  more  to  be  said;  it  is  a  subject 
that  cannot  be  exhausted.  We  must  shoiv  forth 
'lis praise;  we  may  show  forth  some  of  it,  but  ivho 


can  show  forth  all?  Not  the  angels  themselves. 
This  will  not  excuse  us  in  not  doing  what  we  c;:n, 
but  should  quicken  us  to  do  all  we  can. 

2.  To  bless  the  people  of  God,  to  call  and  count 
them  happy;  {y.  3.)  They  that  keep  judgment  are 
blessed,  tor  they  are  fit  to  be  employed  in  praisint^- 
God.  God's  people  are  they  whose  principles  arc 
sound;  they  keep  judgment,  they  adhere  to  the 
rules  of  wisdom  and  religion,  and  their  practices  are 
agreeable;  they  do  righteousness,  are  just  to  God, 
and  to  all  men;  and  herein  they  are  steady  and  con- 
stant; they  do  it  at  all  times,  in  all  manner  of  con- 
versation, at  every  turn,  in  every  instance,  and 
herein  perse\  ering  to  the  end. 

3.  To  bless  ourseh  es  in  the  favour  of  God,  to 
place  our  happiness  in  it,  and  to  seek  it,  according- 
ly, with  all  seriousness;  as  the  psalmist  here,  x'. 
4,  5.  (1.)  He  has  an  eye  to  the  loving-kindness  cf 
God,  as  the  fountain  of  all  happiness;  "Remember 
me,  0  Lord,  to  give  me  that  mercy  aiwi  grace 
which  I  stand  in  need  of,  with  the  ja-vour  which 
thou  bearest  to  thy  jieople."  As  there  are  a  people 
in  the  world  who  are  in  a  peculiar  manner  God's* 
people,  so  there  is  a  peculiar  favour  which  God 
bears  to  that  people,  which  all  gracious  sculs  desire 
an  interest  in;  and  we  need  desire  no  more  to  make 
us  liappy.  (2. )  He  h;is  an  eye  to  the  salvation  of 
God,  the  great  salvation,  that  of  the  soul,  as  the 
foundation  of  happiness;  O  visit  me  with  thy  salva- 
tion. "Afford  me  (says  Dr.  Hammond)  that  par- 
don and  that  grace  which  I  stand  in  need  of,  and 
can  liope  for  from  none  but  thee. "  Let  that  salva- 
tion be  my  portic^n  for  ever,  and  the  pledges  of  it 
my  present  comfort.  (3.)  He  has  an  eye  to  the 
blessedness  of  the  righteous,  as  that  which  includes 
all  good;  {v.  5.)  "  lyiat  I  may  see  the  good  of  thy 
chosen,  and  be  as  happy  as  thy  saints  are;  and  hap- 
pier I  do  not  desire  to  be."  God's  people  are  here 
called  his  chosen,  his  nation,  his  inheritance;  for  he 
has  set  them  apart  for  himself,  incoi-porated  them 
under  his  own  government,  is  served  by  them,  and 
glorified  in  them.  Tlie  chosen  people  of  God  have 
a  good  which  is  peculiar  to  them,  which  is  the  mat- 
ter botli  of  their  gladness,  and  of  their  glorying; 
which  is  their  pleasure,  and  their  praise.  God  s 
people  have  reason  to  be  a  cheerful  people,  and  to 
boast  in  their  God  all  the  day  long;  and  they  who 
have  that  gladness,  that  glory,  need  not  envy  any 
of  the  children  of  men  their  pleasure  or  pride.  The 
gladness  of  God's  nation,  and  the  glory  of  his  inhe- 
ritance, are  enough  to  satisfy  any  man;  for  they 
have  everlasting  joy  and  glory  at  the  end  of  them. 

6.  We  have  sinned  with  our  fathers,  we 
have  committed  iniquity,  we  have  done 
wickedly.  7.  Our  fathers  understood  not 
thy  wonders  in  Egypt;  they  remembered 
not  the  multitude  of  thy  mercies ;  but  pro- 
voked him  at  the  sea,  even  at  the  Red  Sea. 
8.  Nevertheless,  he  saved  them  for  his 
name's  sake,  that  he  might  make  his  mighty 
power  to  be  known.  9.  He  rebuked  the 
Red  Sea  also,  and  it  was  dried  up :  so  he 
led  them  through  the  depths,  as  through  the 
wilderness.  1 0.  And  he  saved  them  from 
the  hand  of  him  that  hated  them..,  and  re- 
deemed them  from  the  hand  of  the  enemy. 
1 1.  And  the  waters  covered  their  enemies; 
there  was  not  one  of  them  left.  1 2.  Then  be- 
heved  they  his  words ;  they  sang  his  praise. 

Here  begins  a  penitential  confession  of  sin,  which 
was  in  a  special  manner  seasonable,  now  that  the 


516 


PSALMS,  CVI. 


church  was  in  distress;  for  thus  we  must  justify 
God  in  all  that  he  brings  upon  us,  acknowledging 
that  therefore  he  has  done  right,  because  we  have 
done  nvickedly:  and  the  remembrance  of  former 
sins,  notwithstanding  which  God  did  not  cast  off  his 
people,  is  an  encouragement  to  us  to  hope  that 
though  we  are  justly  corrected  for  our  sins,  yet  we 
shall  not  be  utterly  abandoned. 

I.  God's  afflicted  people  here  own  themselves 
guilty  before  God;  {-v.  6.)  "  JVe  have  sinned  with 
our  fathers,  like  our  fathers,  after  the  similitude  of 
their  transgi-ession.  We  have  added  to  the  stock  of 
hereditary  gniilt,  and  filled  up  tlie  measure  of  our 
fathers'  iniauity,  to  augynent  yet  the  fierce  anger  of 
the  Lord"  Numb,  xxxii.  14.  Matth.  xxiii.  32.  And 
see  how  they  lay  loads  upon  themselves,  as  becomes 
penitents;  "  We  have  committed  iniquity,  that  which 
IS  in  its  own  nature  sinful;  and  ive  have  done  wick- 
edly; we  have  sinned  with  a  high  hand,  presump- 
tuously." Or,  this  is  a  confession,  not  only  of  their 
imitation  of,  but  their  interest  in,  their  fathers'  sins; 
IVe  have  sinned  with  our  fathers,  for  we  were  in 
their  loins,  and  we  bear  their  iniquity.  Lam.  v.  7. 

II.  They  bewail  the  sins  of  their  fathers,  when 
they  were  first  formed  into  a  people;  which,  since 
children  often  smart  for,  they  are  concerned  to  sor- 
row for,  even  further  than  to  the  third  and  fourth 
generation.  Even  we  now  cught  to  take  occasion, 
ifrom  the  history  of  Israel's  rebellions,  to  lament  the 
pravity  and  perverseness  of  man's  nature,  and  its  un- 
aptness  to  be  amended  by  the  most  probable  means. 
Observe  here, 

1.  The  strange  stupidity  of  Israel  in  the  midst  of 
the  favours  God  bestowed  upon  them;  {v.  7.)  They 
understood  not  thy  wonders  in  Egypt.  They  saw 
them,  but  they  did  not  rightly  apprehend  the  mean- 
ing and  design  of  them.  Blessed  are  they  that  have 
not  seen,  and  yet  have  understood.  They  thought 
the  plagues  of  Egypt  were  intended  for  their  de- 
liverance, whereas  they  were  intended  also  for  their 
instruction  and  conviction,  not  only  to  force  tliern 
out  of  their  Egyptian  slavery,  but  to  cure  them  of 
their  inclination  to  Eg\^:)tian  idolatry,  by  e\  idcncing 
the  sovereign  power  and  dominion  of  the  God  of  Is- 
rael above  all  gods,  and  his  particular  concern  for 
them.  We  lose  the  benefit  of  pro\  idences  for  want 
of  understanding  them.  And  as  their  understand- 
ings were  dull,  so  their  memories  were  treacherous; 
though  one  would  think  such  astonishing  events 
should  never  have  been  forgotten,  yet  they  remem- 
bered them  not,  at  least,  they^  remembered  not  the 
7nultitude  of  God's  mercies  in  them.  Therefore 
God  is  distrusted,  because  his  favours  are  not  re- 
membered. 

2.  Their  perverseness,  arising  from  this  stupidity ; 
They  fir ovoked  him  at  the  sea,  even  at  the  Red  sea. 
The  provocation  was,  despair  of  deliverance,  (be- 
cause the  dariger  was  great,)  and  wishing  thev  had 
I)een  left  in  Egypt  still,  Exod.  xiv.  11,  12.  Quar- 
relling with  God's  providence,  and  questioning  his 
power,  goodness,  and  faithfulness,  are  as  great  pro- 
vocations to  him  as  any  Avhatsoever.  The  ])lace 
aggravated  the  crime;  it  was  at  the  sea,  at  the  Red 
sea,  when  they  were  newly  come  out  of  Eg)'pt,  and 
the  wonders  God  had  wrought  for  them  were  fresh 
in  their  minds;  yet  they  reproach  him,  as  if  all  that 
power  had  no  mercy  in  it,  but  that  he  brought  them 
out  of  Egypt  on  purj^ose  to  kill  them  in  the  wilder- 
ness. They  never  lay  at  God's  mercy  so  imme- 
diately as  in  their  passage  through  the  Red  sea,  j-et 

'  there  they  aflFront  it,  and  provoke  his  wrath. 

3.  The  great  salvation  God  wrought  for  them, 
notwithstanding  their  provocations,  t.  8"11.  (l.j 
lie  forced  a  passage  for  them  through  the  sea;  lie 
?••  buked  the  Red  sea  for  standing  in  their  way  and 
'  :tarding  their  march,  aiid  it  was  dried  up  imme- 
diately; as  in  the  creation,  at  God  s  rebuke  the  wa- 


ters Jied,  civ.  7.  Na}-,  he  not  only  prepared  them  a 
way,  but,  by  the  pillar  of  cloud  and  fire,  he  led  them 
into  the  sea,  and,  by  the  conduct  of  Moses,  led  them 
througli  it  as  readily  as  through  the  wilderness;  he 
encouraged  them  to  take  those  steps,  and  subdued 
their  fears,  when  those  were  their  most  dangerous 
and  threatening  enemies.  See  Isa.  Ixiii.  12- '14. 
(2.)  He  inteiposed  between  them  and  their  pur- 
suers, and  prevented  tliem  from  cutting  them  off, 
as  they  designed.  The  Israelites  were  all  on  foot, 
and  the  Egyptians  had  all  of  them  chariots  and 
horses,  witli  which  they  were  likely  to  overtake 
them  quickly,  but  God  saved  them  from  the  hand 
of  him  that  hated  them,  Pharaoh,  who  never  loved 
them,  but  now  hated  them  the  more  for  the  plagues 
he  had  suffered  on  their  account;  from  the  hand  of 
his  enemy,  which  Avas  just  ready  to  seize  them, 
God  redeemed  them,  {y.  10.)  iritei-posing  himself, 
as  it  were,  in  the  pillar  of  fire,  between  the  perse- 
cuted and  the  persecutors.  (3.)  To  complete  the 
mercy,  and  turn  the  deliverance  into  a  victory,  the 
Red  sea,  which  was  a  lane  to  them,  was  a  grave  to 
the  Egyptians;  {y.  11.)  The  waters  covered  their 
enemies,  so  as  to  slay  them,  but  not  so  as  to  conceal 
their  shame;  for,  the  next  tide,  they  were  thrown 
up  dead  upon  the  shore,  Exod.  xiv.  30.  There  was 
not  one  of  them  left  alive,  to  bring  tidings  of  what 
was  become  of  the  rest.  And  why  did  God  do  this 
for  them?  Nay,  why  did  he  not  cover  them,  as  he 
did  their  enemies,  for  their  unbelief  and  mul-muring? 
He  tells  us,  {y.  8.)  itw&s  for  hisname''s  sake;  though 
they  did  not  deserve  this  favour,  he  designed  it;  and 
their  undeservings  should  not  alter  his  designs,  nor ' 
break  his  measures,  or  make  him  withdraw  his 
promise,  or  fail  in  the  perfoi*mance  of  it.  He  did 
this  for  his  own  glory,  that  he  might  make  his 
mighty  power  to  be  known,  not  only  in  dividing  the 
sea,  but  in  doing  it  notwithstanding  their  provoca- 
tions. Moses  prays,  (Numb.  xiv.  17, 19.)  Let  the 
power  of  my  Loi-d  be  great,  and  pardon  the  iniquity 
of  this  people.  The  power  of  the  God  of  grace,  in 
pardoning  sin  and  sparing  sinners,  is  as  much  to  be 
admired  as  the  power  of  the  God  of  nature  in  di- 
viding the  waters. 

4.  The  good  impression  this  made  upon  them  for 
the  present;  (x*.  12.)  Then  believed  they  his  words, 
and  acknowledged  that  God  was  with  them  of  a 
truth,  and  had,  in  mercy  to  them,  brought  them  out 
of  Egypt,  and  not  with  any  design  to  slay  them  in 
the  wilderness;  then  they  feared  the  Lord,  and  his 
servant  Moses,  Exod.  xiv.  31.  Then  they  sang  his 
praise,  in  that  song  of  Moses  penned  on  this  great 
occasion,  Exod.  xv.  1.  See  in  what  a  gracious  and 
merciful  way  God  sometimes  silences  the  unbehef 
of  his  people,  and  turns  their  fears  into  praises;  and 
so  it  is  written.  They  that  erred  in  spirit  shall  come 
to  understanding,  and  they  that  murmured  shall 
learn  docti:ine,  Isa.  xxix.  24. 

13.  They  soon  forgat  his  works;  they 
waited  not  ior  his  counsel ;  14.  But  lusted 
exceedingly  in  the  wilderness,  and  tempted 
God  in  the  desert.  15.  And  he  gave  them 
their  request;  but  sent  leanness  into  tlieir 
soul.  16.  They  envied  Moses  also  in  th'^ 
cainp;  and  Aaron  the  saint  of  the  Lord. 
17.  The  earth  opened  and  swallowed  up 
Dathan,  and  covered  the  company  of  Abi- 
ram.  1 8.  And  a  fire  was  kindled  in  their 
company;  the  flame  bumt  up  the  wicked. 
19.  Tliey  made  a  calf  in  Horeb,  and  wor- 
shipped the  molten  image.  20.  Thus  they 
changed  tlieir  glory  into  the  similitude  of  an 


PSALMS,  CVI. 


517 


ox  that  eateth  grass.  21.  They  forgat  God 
their  savioui-,  which  had  done  great  things 
in  Egypt;  22.  Wondrous  works  in  the  land 
of  Ham,  j,nd  terrible  tilings  by  the  Red  Sea. 
23.  Therefore  he  said  that  he  would  destroy 
them,  had  not  Moses  his  chosen  stood  be- 
fore him  in  the  breach,  to  turn  away  his 
wrath,  lest  he  should  destroy  them.  24.  Yea, 
they  despised  the  pleasant  land;  they  be- 
lieved not  liis  word;  25.  But  murmured 
in  their  tents,  and  hearkened  not  unto  the 
voice  of  the  Lord  :  26.  Therefore  he  lifted 
up  his  hand  against  them,  to  overthrow  them 
in  the  wilderness:  27,  To  overthrow  their 
seed  also  among  the  nations,  and  to  scatter 
them  in  the  lands.  28.  They  joined  them- 
selves also  unto  Baal-peor,  and  ate  the  sa- 
crifices of  the  dead.  29.  Thus  they  provoked 
him  to  anger  with  their  inventions ;  and  the 
plague  brake  in  upon  them.  30.  Then  stood 
up  Phinehas,  and  executed  judgment:  and 
so  the  plague  was  stayed.  31.  And  that 
was  counted  unto  him  for  righteousness, 
unto  all  generations  for  evermore.  32.  They 
angered  him  also  at  the  waters  of  strife,  so 
that  it  went  ill  with  Moses  for  their  sakes: 
33.  Because  they  provoked  his  spirit,  so 
that  he  spake  unadvisedly  with  his  lips. 

This  is  an  abridgment  of  the  history  of  Israel's 
provocations  in  the  wilderness,  and  of  the  wrath  of 
God  against  them  for  those  provocations:  and  this 
abridgment  is  abridged  by  the  apostle,  with  appli- 
cation to  us  Christians;  (1  Cor.  x.  5,  &c.)for  these 
things  were  written  for  our  admortition,  that  we 
sin  not  like  them,  lest  we  suffer  like  them. 

I.  The  cause  of  their  sin,  was,  disregard  to  the 
works  and  word  of  God,  v.  13.  1.  They  minded 
not  what  he  had  done  for  them;  They  soon  forgat 
his  works,  and  lost  the  impressions  they  had  made 
upon  them.  They  that  do  not  improve  God's  mer- 
cies to  them,  nor  endeavour  in  some  measure  to 
render  according  to  the  benefit  done  unto  them,  do 
indeed  forget  them.  This  people  soon  forgat  them ; 
God  took  notice  of  this;  (Exod.  xxxii.  8.)  They 
have  turned  aside  quickly.  They  made  haste,  they 
forgat  his  works,  so  it  is  in  the  margin;  which  some 
make  to  be  two  several  instances  of  their  sin.  They 
made  haste,  their  expectations  anticipated  God's 
promises;  they  expected  to  be  in  Canaan  shortly, 
and,  because  they  were  not,  they  questioned  whe- 
ther they  should  ever  be  there,  and  quarrelled  with 
all  the  difficulties  they  met  with  in  their  way: 
whereas  he  that  belier>eth  doth  not  make  haste,  Isa. 
xxviii.  16.  And  withal,  they  forgat  his  works, 
which  were  the  undeniable  evidences  of  his  wisdom, 
power,  and  goodness,  and  denied  the  conclusion  as 
confidently  as  if  they  had  never  seen  the  promises 
proved.  This  is  mentioned  again;  (v.  xxi.  22.) 
They  forgat  God  their  saviour;  they  forgat  that 
he  had  been  their  saviour:  those  that  forget  the 
works  of  God,  forget  God  himselfj  who  makes  him- 
self known  by  his  works.  They  forgat  what  was 
done  but  a  few  days  before,  which  we  may  suppose 
they  could  not  but  talk  of,  even  then,  when,  because 
they  did  not  make  a  good  use  of  it,  they  are  said  to 
forget  it:  it  was  what  God  did  for  them  in  Egi/fif, 
in  the  land  of  Ham,  and  by  the  Red  Sea,  things 
which  we  at  this  distance  cannot,  or  should  not,  be 


unmindful  of.  They  are  called  ^reat  things,  (for 
though  the  great  God  does  nothing  mean,  yet  he 
does  some  things  that  are  in  a  special  manner  great,) 
wondrous  works,  out  of  the  common  road  of  Provi- 
dence, therefore  observable,  therefore  memorable, 
and  terrible  things,  awful  to  them,  and  dreadful  to 
their  enemies,  and  yet  soon  forgotten;  even  miracles 
that  were  seen,  passed  away  with  them  as  tales  that 
are  told.  2.  They  minded  not  what  God  had  said 
to  them,  nor  would  they  depend  upon  it;  They 
waited  not  for  his  coimse'l,  did  not  attend  his  word, 
though  they  had  Moses  to  be  his  mouth  to  them; 
they  took  up  resolves  about  which  they  did  not  con- 
sult him,  and  made  demands  without  calling  upon 
him.  They  would  be  in  Canaan  directly,  and  had 
not  patience  to  tarry  God's  time;  the  delay  was  in- 
toltrable,  and  therefore  the  difficulties  were  looked 
upon  as  insuperable.  This  is  explained,  {v.  24.) 
They  believed  not  his  word,  his  promise  that  he 
would  make  them  masters  of  Canaan;  and  {v.  25.) 
They  hearkened  not  to  the  voice  of  the  Lord,  who 
gave  them  counsel  which  they  would  not  wait  for, 
not  only  by  Moses  and  Aaron,  but  by  Caleb  and  Jo- 
shua, Kumb.  xiv.  6,  7,  &c.  Those  that  will  not 
wait  for  God's  counsel,  shall  justly  be  given  up  to 
their  own  hearts'  lusts,  to  walk  in  their  own  coun- 
sels. 

II.  Many  of  their  sins  are  here  mentioned,  toge- 
ther with  the  tokens  of  God's  displeasure  which 
they  fell  under  for  those  sins. 

1.  They  would  have  flesh,  and  yet  would  not  be- 
lieve that  God  could  give  it  them;  (v.  14.)  They 
lusted  a  lust,  (so  the  word  is,)  in  the  wilderness; 
they  had  bread  enough  and  to  spare,  yet  nothing 
would  serve  them  but  they  must  have  Jlesh  to  eat. 
They  were  now  supported  entirely  by  miracles,  so 
that  this  was  a  reflection  upon  the  wisdom  and  good- 
ness of  their  Creator:  they  were  also,  in  all  proba- 
l)ility,  within  a  step  of  Canaan,  yet  had  no  patifence 
to  stay  for  dainties  till  they  came  thither;  they  had 
flocks  and  herds  of  their  own,  but  they  will  not  kill 
them;  Ciod  must  give  them  flesh,  as  he  gave  them 
bread,  or  they  will  never  give  him  credit,  or  their 
good  word:  they  did  not  only  wish  for  flesh,  but 
they  lusted  exceedingly  after  it.  A  desire,  even  of 
lawful  things,  when  it  is  inordinate  and  violent,  be- 
comes sinful;  and  therefore  this  is  called  lusting  af- 
ter evil  things,  (1  Cor.  x.  6.)  though  the  quails,  as 
God's  gift,  were  good  things,  and  were  so  spoken 
of,  Ps.  cv.  40.  Yet  this  was  not  all;  They  tempted 
God^  in  the  desert,  where  they  had  such  experience 
of  his  goodness  and  power,  and  questioned  whether 
he  could  and  would  gratify  them  herein.  See  Ixxviii. 
19,  20. 

Now,  how  did  God  show  his  displeasure  against 
them  for  this?  We  are  told  how;  {v.  15.)  He  gave 
them  their  request,  but  gaN^e  it  them  in  anger;  and 
with  a  curse,  for  he  sent  leanness  into  their  soul;  he 
filled  them  with  uneasiness  of  mind,  and  terror  of 
conscience,  and  a  self-reproach,  occasioned  by  their 
bodies  being  sick  with  the  surfeit,  such  as  some- 
times drunkards  experience  after  a  great  debauch. 
Or  this  is  put  for  that  great  plague  with  which  the 
Lord  smote  them,  while  the  flesh  was  yet  between 
their  teeth,  as  we  read,  Numb.  xi.  35.  It  was  the 
consumption  of  the  life.  Note,  (1.)  What  is  asked 
in  passion,  is  often  given  in  wrath.  (2. )  Many  that 
fare  deliciously  every  day,  and  whose  bodies  are 
healthful  and  fat,  have  at  the  same  time  leanness  in 
their  souls:  no  love  to  God,  no  thankfulness,  no  ap- 
petite to  the  bread  of  life,  and  then  the  soul  must 
needs  be  lean.  Those  wretchedly  forget  themselves, 
that  feast  their  bodies,  and  starve  their  souls.  Then 
God  gives  the  good  things  of  this  life  in  love,  when 
with  them  he  gives  grace  to  glorify  him  in  the  use 
of  them;  for  then  the  soul  delights  itself  in  fatness, 
Isa.  Iv.  2 


ol8 


PSALMS,  CVI. 


2.  They  quarrelled  with  the  government  which 
God  had  set  overthem,  both  in  church  and  state;  (x". 
16.)  They  envied  Moses  his  authority  in  the  camp, 
as  generalissimo  of  the  armies  of  Israel,  and  chief- 
justice  in  all  their  courts;  they  en\aed  Aaroii  his 
powe-r,  as  saint  of  the  Lord,  consecrated  to  the 
office  of  High-Priest;  and  Korah  would  needs  put 
in  for  the  pontificate,  while  Uathan  and  Abiram,  as 
princes  of  the  tribe  of  Reuben,  Jacob's  eldest  son, 
would  claim  to  be  chief  magistrates,  by  the  so-niuch- 
admired  right  of  primogeniture.  Note,  They  are 
preparing  ruin  for  themselves,  who  envy  those 
whom  God  has  put  honour  upon,  and  usurp  the 
dignities  they  were  never  designed  for.  And  justly 
will  cjntempt  be  poured  upon  them  who  put  con- 
teinpt  upon  any  of  the  saints  of  the  Lord. 

How  did  God  show  his  displeasure  for  this?  We 
are  told  how,  and  it  is  enough  to  make  us  tremble; 
{v.  17,  18.)  we  have  the  story.  Numb.  x\i.  32,  35. 
(1. )  They  that  flew  in  the  face  of  the  civil  authority 
were  punished  by  the  earth,  which  o/iened  and 
swallowed  them  uji,  as  not  tit  to  go  upon  God's 
ground,  because  they  would  not  submit  to  G(;d's 
government.  (2.)  They  that  would  usurp  the  ec- 
clesiastical authority,  in  things  pertaining  to  God, 
suffered  the  vengeance  of  Heaven,  iovjire  came  out 
from  the  Lord,  and  consumed  them;  and  the  pre- 
tending sacrificers  were  themselves  sacrificed  to 
divine  justice.  The  flame  burnt  uji  the  wicked;  for 
though  they  vied  with  Aaron,  the  saint  of  the  Lord, 
for  holiness,  (Numb.  xvi.  3,  5. )  yet  God  adjudged 
them  wicked,  and,  as  such,  cut  them  off,  as,  in  due 
time,  he  will  destroy  the  man  of  sin,  that  wicked 
one,  notwithstanding  his  proud  pretensions  to  ho- 
liness. 

3.  They  mide,  and  worshipped,  the  golden  calf, 
and  this  in  Horeb,  tliere  where  the  law  was  given, 
and  God  had  expressly  said,  Thou  shall  neither 
make  any  graven  image,  nor  bow  down  to  it;  they 
did  both;  They  made  a  ccdf  a?id  worshi/i/ied  it,  v. 
19.  Herein  they  bid  defiance  to,  and  put  an  affront 
upon,  the  two  great  lights  which  God  has  made  to 
rule  the  little  world;  (1.)  That  of  human  reason; 
for  they  changed  their  glory,  their  God,  at  least, 
the  manifestation  of  him,  which  always  had  been  in 
a  cloud,  (either  a  dark  cloud  or  a  bright  one,)  with- 
out any  manner  of  visible  similitude,  into  thesi?nili- 
tude  of  Apis,  one  of  the  Egyptian  idols,  art  ox  that 
eateth  grass,  than  which  nothing  could  be  more 
grossly  and  scandalously  absurd,  v.  20.  Idolaters 
are  perfectly  besotted,  and  put  the  greatest  dispa- 
ragement possible,  both  upon  God,  in  representing 
him  by  the  image  of  a  beast,  and  upon  tliemselves, 
in  worshipping  it  when  they  have  done  so.  That 
which  is  here  said  to  be  the  changing  of  their  glory, 
is  explained  by  St.  Paul,  (Rom.  i.  23.)  to  be  tlie 
changing  of  the  glory  of  the  incorruptible  God.  (2.) 
That  ot  divine  revelation,  which  was  afforded  to 
them,  not  only  in  the  words  God  spake  to  them,  but 
in  the  works  he  wrought  for  them,  wondrous  works, 
which  spake  aloud  that  the  Lord  Jehovah  is  the 
only  true  and  living  God,  and  is  alone  to  be  wor- 
shipped, V.  21,  22. 

For  this,  God  showed  his  displeasure  by  declaring 
the  decree,  that  he  would  cut  them  off  from  being  a 
people,  as  they  had,  as  far  as  lay  in  their  power,  in 
effect  cut  him  off  from  being  a  God;  he  s/iake  of 
destroying  thein,  {t.>.  23. )  and  certainly  he  had  done 
it,  if  Moses  his  chosen  had  not  stood  before  him  i?i 
the  breach,  {v.  23.)  if  he  had  not  seasonably  intcr- 
l)osed  to  deal  with  God  as  an  advocate,  about  the 
breach  or  ruin  God  was  about  to  devote  them  to, 
and  wonderfully  prevailed  to  turn  away  his  wrath. 
See  here  the  mercy  of  God,  and  how  easily  his  an- 
per  is  turned  away,  even  from  a  pro\'oking  people. 
See  the  power  of  prayer,  and  the  interest  which 
God's  chosen  have  in  heaven.   See  a  type  of  Christ, 


God's  Chosen,  his  Elect,  in  ivhom  his  soul  delights; 
who  stood  before  him  in  the  breach  \.otum  away  his 
wrath  from  a  provoking  world,  and  ever  lives,  for 
this  end,  making  intercession. 

4.  They  gave  credit  to  the  report  of  the  evil  spies 
concerning  the  land  of  Canaan,  in  contradiction  to 
the  promise  of  God;  {-u.  24.)  They  despised  the 
pleasant  land;  Canaan  was  a  pleasant  land,  Deut. 
yiii.  7.  They  undervalued  it,  when  they  thought 
it  not  worth  venturing  for,  no,  not  under  the  gui- 
dance of  God  himself,  and  therefore  were  for  mak- 
ing a  captain,  and  returning  to  Egypt  again.  They 
believed  not  God's  word  concerning  it,  but  murmur- 
ed in  their  tents,  basely  charging  God  with  a  design 
upon  them,  in  bringing  them  thither,  that  they 
might  become  a  prey  to  the  Canaanites,  Numb.  xiv. 
2,  3.  And  when  they  were  reminded  of  God's 
power  and  promise,  they  were  so  far  from  hearken- 
ing to  that  voice  of  the 'Lord,  that  they  attempted 
to  stnne  those  who  spake  to  them.  Numb.  xiv.  10. 
The  heavenly  Canaan  is  a  pleasant  land;  a  promise 
is  left  us  of  entering  into  it,  but  there  are  many  that 
despise  it,  that  neglect  and  refuse  the  offer  of  it, 
that  prefer  the  wealth  and  pleasure  of  this  world 
before  it,  and  grudge  the  pains  and  hazards  of  this 
life  to  obtain  that. 

This  also  was  so  displeasing  to  God,  that  he  lifted 
up  his  hand  against  them,  in  a  way  of  threatening, 
to  destroy  them  in  the  wilderness,  nay,  in  a  way  of 
swearing,  for  he  sware  in  his  wrath  that  they  should 
not  enter  into  his  rest;  (xcv.  11.  Numb.  xiv.  28.) 
nay,  and  he  threatened  that  their  children  also 
should  be  overthrown  and  scattered,  (y.  26,  27.) 
and  the  whole  nation  dispersed  and  disinherited; 
but  Moses  prevailed  for  mercy  for  their  seed,  that 
they  might  enter  Canaan.  Note,  Those  who  de- 
spise God's  fa^'ours,  and  paiticularly  the  pleasant 
land,  forfeit  his  favours,  and  will  be  shut  out  for 
ever  from  the  pleasant  land. 

5.  They  were  guilty  of  a  great  sin  in  the  matter  of 
Peor;  and  this  was  tlie  sin  of  the  new  generation, 
when  they  were  within  a  step  of  Canaan;  (t.  28.) 
They  joined  themselves  to  Baal-peor,  and  so  were 
entangled  both  in  idolatiy  and  in  adultery,  in  coi-po- 
ral  and  in  spiritual  whoredom,  Numb.  xxv.  l-.j 
They  that  did  often  partake, of  the  altar  of  the  living 
God,  now  ate  the  sacrifices  of  the  dead,  of  the  idols  of 
Moab,  that  were  dead  images,  or  dead  men  canon- 
ized or  deified;  or  sacrifices  to  the  infernal  deities, 
on  the  behalf  of  their  dead  friends.  Thus  they  pro- 
voked God  to  anger  with  their  inventions,  {v.  29.) 
in  contempt  of  him  and  his  institutions,  his  com- 
mands, and  his  threatenings.  The  iniquity  of  Peor 
was  so  great,  that,  long  after,  it  is  said,  They  were 
not  cleansed  from  it.  Josh.  xxii.  17. 

God  testified  his  displeasure  at  this,  (1.)  By  send- 
ing a  plague  among  them,  which  in  a  little  time 
swept  away  24,000  of  those  impudent  sinners.  (2.) 
By  stirring  up  Phinehas  to  use  his  power  as  a  magis- 
trate, for  the  suppressing  of  the  sin,  and  checking 
the  contagion  of  it.  He  stood  up,  in  his  zeal  for  the 
Lord  of  hosts,  and  executed  judgment  upon  Zimri 
and  Cozbi,  sinners  of  the  first  rank,  g.enteel  sinners; 
he  put  the  law  in  execution  upon  them,  and  this 
was  a  service  so  pleasing  to  God,  that  upon  it  the 
plague  was  stayed,  v.  30.  By  this,  and  some  other 
like  acts  of  public  justice  on  that  occasion,  (Numb, 
xxv.  4,  5. )  the  guilt  ceased  to  be  national,  and  the 
general  controversy  was  let  fall;  when  the  proper 
officers  did  their  duty,  God  left  it  to  them,  and  did 
not  any  longer  kecp'the  work  in  his  own  hands  by 
the  plague.  Note,  National  justice  prevents  national 
judgments.  But  Phinehas  herein  signalizing  him- 
self, a  special  mark  of  honour  was  put  upon  him, 
for  what  he  did  was  counted  to  him  for  righteous- 
ness to  all  generations,  {v.  31.)  and,  in  recompense 
of  it,  the  priesthood  was  entailed  on  his  familv.    He 


PSALMS,  CVI. 


519 


shall  make  an  atoneinent  by  offering  up  the  sacri- 
fices, who  had  so  bravely  made  an  atonement  (so 
some  read  it,  v.  30.)  by  offering  up  the  sinners. 
Note,  It  is  the  honour  of  saints  to  be  zealous  against 
sin. 

6.  They  continued  their  murmurings  to  the  very 
last  of  their  wanderings;  for  in  the  fortieth  year 
they  angered  God  at  the  waters  of  strife,  (v.  32. ) 
which  refers  to  that  story,  Numb.  xx.  3- -5.  And 
that  which  aggravated  it  now,  was,  that  it  went  ill 
with  Moses  for  their  sakcs;  for  though  he  was  the 
meekest  of  all  the  men  in  the  earth,  yet  their  cla- 
mours at  that  time  were  so  pee\'ish  and  provok- 
ing, that  they  put  him  into  a  passion,  and,  being 
-■now  grown  very  old,  and  off  his  guard,  he  spake 
unadvisedly  with  his  lips,  {v.  33. )  and  not  as  be- 
came him  on  that  occasion;  for  he  said  in  a  heat, 
Hear  now,  ye  rebels,  must  we  fetch  water  out  of  this 
rock  for  you?  I  This  was  Moses's  infirmity,  and  is 
written  for  our  admonition,  that  we  may  leam,  when 
we  are  in  the  midst  of  provocation,  to  keep  our 
mouth  as  with  a  bridle,  (xxxix.  1««3.)  and  to  take 
heed  to  our  spirits,  that  the\  admit  not  resentments 
too  much;  for,  when  the  spirit  is  provoked,  it  is 
much  ado,  even  for  those  that  have  a  great  deal  of 
wisdom  and  grace,  not  to  speak  unadvisedly.  But 
it  is  charged  upon  the  people  as  their  sin;  They 
provoked  his  spirit  with  that  with  which  they  an- 
gered God  himself  Note,  We  must  answer  not 
only  for  our  own  passions,  but  for  the  provocation 
which,  by  them,  we  give  to  the  passions  of  others, 
especially  of  those,  who,  if  not  greatly  provoked, 
would  be  meek  and  quiet. 

God  shows  his  displeasure  against  this  sin  of  theirs 
by  shutting  Moses  and  x\aron  out  of  Canaan,  for 
their  misconduct  upon  this  occasion;  by  which,  (1.) 
God  discovered  his  resentment  of  all  such  intem- 
perate heats,  even  in  the  dearest  of  his  servants.  If 
he  deals  thus  severely  with  Moses  for  one  unadvised 
word,  what  does  their  sin  deserve,  who  had  spoken 
so  many  presumptuous  wicked  words?  If  this  was 
done  in  the  green  tree,  what  shall  be  done  in  the  dry? 
(2. )  God  deprived  them  of  the  blessing  of  Moses's 
guidance  and  government,  at  a  time  when  they  most 
needed  it,  so  that  his  death  was  more  a  punishment 
to  them  than  to  himself  It  is  just  with  God  to  re- 
move those  relations  from  us  that  are  blessings  to  us, 
when  we  are  peevish  and  provoking  to  them,  and 
grieve  their  spirits. 

.34.  They  did  not  destroy  the  nations,  con- 
cerning whom  the  Lord  commanded  them : 
35.  But  were  mingled  among  the  heathen, 
and  learned  their  works.  36.  And  they 
served  their  idols ;  which  were  a  snare  unto 
tliem.  37.  Yea,  they  sacrificed  their  sons 
and  their  daughters  unto  devils,  38.  And 
shed  innocent  blood,  even  the  blood  of  their 
sons,  and  of  their  daughters,  whom  they 
sacrificed  unto  the  idols  of  Canaan:  and 
the  land  was  polluted  with  blood.  39. 
Thus  were  they  defiled  with  their  own 
works,  and  went  a  whoring  with  their  own 
inventions.  40.  Therefore  was  the  wrath 
of  the  Lord  kindled  against  his  people,  in- 
somuch that  he  abhorred  his  own  inheri- 
tance. 41.  And  he  gave  them  into  the 
hand  of  the  heathen  ;  and  they  that  hated 
ihem  ruled  over  them.  42.  Their  enemies 
also  oppressed  them,  and  they  were  brought 
into  subjection  under  their  hand.    43.  Many 


times  did  he  deliver  them;  but  they  pro- 
voked him  with  their  counsel,  and  were 
brought  low  for  their  iniquity.  44.  Never- 
theless, he  regarded  their  affliction,  when 
he  heard  their  cry:  45.  And  he  remem- 
bered for  ihem  his  covenant,  and  repented 
according  to  the  multitude  of  his  mercies. 
46.  He  made  them  also  to  be  pitied  of  all 
those  that  carried  them  captives.  47.  Save 
us,  O  Lord  our  God,  and  gather  us  from 
among  the  heathen,  to  give  thanks  unto  thy 
holy  name,  cmd  to  triumph  in  thy  praise. 
48.  Blessed  he  the  Lord  God  of  Israel 
from  everlasting  to  everlasting :  and  let  all 
the  people  say,  x\men.  Praise  ye  the  Lord. 

Here, 

I.  The  narrative  concludes  with  an  account  cf  Is- 
rael's conduct  in  Canaan,  which  was  of  a  piece  with 
that  in  the  wilderness,  and  God's  dealings  with 
them,  wherein,  as  all  along,  both  justice  and  mcrcv 
appeared. 

1.  They  were  very  provoking  to  God.  The  mi- 
racles and  mercies  which  settled  them  in  Canaan, 
made  no  more  deep  and  durable  impressions  uprn 
them  than  those  which  fetched  them  cut  cf  Egypt; 
for  by  the  time  they  were  just  settled  in  Canaan, 
they  con-upted  themselves,  and  forso(  k  God.  Ob- 
serve the  steps  of  their  apostasy. 

(1.)  They  spared  the  nations  which  God  had 
doomed  to  destruction;  {y.  34.)  when  they  had  got 
the  good  land  God  had  promised  them,'tluy  had 
no  zeal  against  the  wicked  inhabiti.nts,  whom  the 
Lord  commanded  them  to  extirpate,  pretending 
pity;  but  so  merciful  is  God  that  no  man  needs  to 
be  in  anv  case  more  compassionate  than  he. 

(2.)  When  they  spared  them,  they  promised 
themselves,  that,  notwithst^'.nding  tliis,  'they  would 
not  join  in  any  dangerous  affinity  with  them;  but  the 
way  of  sin  is  down-hill;  omissions  make  wav  frr 
C07«missions;  when  they  neglect  to  destroy  the 
heathen,  the  next  news  we  hear  is.  They  were 
mingled  among  the  heathen,  made  Icagiies  with 
them,  and  contracted  an  intimicy  witli  them,  so 
that  they  learned  their  works,  v.  35.  That  which  is 
rotten  will  sooner  corrupt  that  which  is  sound,  than 
be  cured  or  made  sound  by  it. 

(3.)  When  they  mingled  with  them,  and  learned 
some  of  their  works  that  seemed  innocent  diversions 
and  entertainments,  yet  they  tliought  thev  would 
never  join  with  them  in  their  worship;  but,  bv  de- 
grees, they  learned  that  too;  {v.  36.)  They  served 
their  idols,  in  the  same  manner,  and  with  the  same 
rites,  that  they  served  them;  and  they  became  a 
snare  to  them;  that  sin  drew  on  manv  more,  and 
brought  the  judgments  of  God  upon  them,  which 
they  themselves  could  not  but  be  sensible  of,  and 
yet  knew  not  how  to  recover  themselves. 

(4. )  When  they  joined  with  them  in  some  of  their 
idolatrous  services,  which  they  thought  had  least 
harm  in  them,  they  little  thought  that  ever  thev 
should  be  guilty  of  that  barbarous  and  inhuman 
piece  of  idolatry,  the  sacrificing  of  their  living  chil- 
dren to  their  dead  gods;  but  they  came  to  that  at 
last;  {y.  37,  38.)  in  which  Satan  triumphed  over  his 
worshippers,  and  regaled  himself  m  blood  and 
slaughter;  They  sacrificed  their  sons  a?id  daughters, 
pieces  of  themselves,  to  devils,  and  added  murder, 
the  most  unnatural  murder,  to  their  idolatrv;  one 
cannot  think  of  it  without  horror;  They  sheA  inno- 
cent blood,  the  most  innocent,  for  it  was  infant 
blood,  nay,  it  was  the  blood  of  their  sons  and  their 
daughters.     See  the  power  of  the  spirit  that  works 


5 'JO 


PSALMS,  CVII. 


in  the  children  of  disobedience,  and  see  his  ma- 
lice. The  beginning  of  idolatry  and  superstition,  like 
that  of  strife,  is  as  the  letting  f  )nh  of  water,  and 
there  is  no  \nlLiny  which  they  that  venture  upon  it 
can  be  sure  they  shall  stop  short  of,  foi-  God  justly 
,:five6'  them  up.  to  a  reprobate  mind,  Rom.  i.  28. 

Their  sin  was,  in  part,  their  own  punishment; 
for  by  it,  [1.]  They  wronged  their  country;  T/ie 
land  was  polluted  nvith  blood,  v.  38.  That  pleasant 
land,  that  holy  land,  was  rendered  uncomfortable 
to  themselves,  and  unfit  to  receive  those  kind  tokens 
of  God's  favour  and  presence  in  it,  which  were  de- 
signed to  be  its  honour.  [2.  ]  They  wronged  their 
consciences;  (v.  39.)  They  tvent  a  whoring'  with 
their  own  inventions,  and  so  debauched  their  own 
minds,  and  were  defiled  with  their  own  works,  and 
rendered  odious  in  the  eyes  of  the  holy  God,  and 
perhaps  of  their  own  consciences. 

2.  God  brought  his  judgments  upon  theni;  and 
what  else  could  be  expected;  For  his  name  is  Jea- 
lous, and  he  is  a  jealous  God. 

(1.)  He  fell  out  with  them  for  it,  {y.  40.)  he  was 
angrv  with  them;  The  wrath  of  God,  that  consum- 
ing fire,  was  ki7idled  agaijist  his  people;  for  from 
them  he  took  it  worse  than  from  the  heathen  that 
never  knew  him;  nay,  he  was  sick  of  them,  he 
abhorred  his  own  inheritance,  which  once  he  had 
taken  pleasure  in;  yet  the  change  was  not  in  him, 
but  in  them.  This  is  the  worst  thing  in  sin,  that  it 
makes  us  loathsome  to  God;  and  the  nearer  any 
are  to  God  in  profession,  the  more  loathsome  are 
they,  if  they  rebel  against  him,  like  a  dunghill  at 
our  door. 

(2.)  Their  enemies  then  fell  upon  them,  and, 
their  Defence  being  departed,  made  an  easy  prev 
of  them;  {v.  41,  42.)  He  gave  them  into  the  hands 
of  the  heathen.  Observe  here  how  the  punishment 
answered  to  the  sin,  They  inhiglcd  themselves  with 
the  heathen,  and  learned  their  works;  from  them 
thev  willingly  took  the  infection  ^  f  sin,  and  there- 
fore God  justly  made  use  of  them  as  the  instiniments 
of  their  correction.  Sinners  often  see  themselves 
ruined  by  those  by  whom  they  have  suffered  them- 
selves to  be  deba'uclied.  Satin,  who  is  a  tempter, 
will  be  a  tormentor.  The  heathen  hated  them; 
apostates  lose  all  the  love  on  (iud's  side,  and  get 
none  on  Satan's;  and  when  they  tli  ;t  hated  them 
ruled  over  them,  and  they  were  brought  in  subjection 
under  them,  no  marvel  that  they  oppressed  them, 
and  nded  them  with  rigour;  and  thus  God  made 
them  know  the  difference  between  his  service  and 
the  service  of  the  kings  of  the  countries,  2  Chron. 
xii.  8. 

(3.)  When  God  granted  them  some  relief,  yet 
they  went  on  in  their  sins,  and  their  troubles  also 
were  continued,  v.  43.  This  refers  to  the  days  of  the 
Judges,  when  God  often  raised  up  deliverers,  and 
wrought  deliverances  for  them,  and  yet  they  relapsed 
to  idolatrv,  and  provoked  God  with  their  counsels, 
their  idolatrous  inventions,  to  deliver  them  up  to 
some  other  oppressor,  so  that  at  last  they  were 
brought  very  low  for  their  inirniity.  Those  that  by 
sin  disparage  themselves,  and  will  not  by  repentance 
humljle  themselves,  arc  justly  deb  ised,  and  hum- 
bled, and  brought  low,  bv  the  judgments  of  God. 

(4. )  At  length  they  cried  unto  Ciod,  and  God  re- 
turned in  favour  to'them,T.  44- -46.  They  were 
chastened  for  their  sins,  but  not  destroved,  cast  down, 
hut  nnt  cast  off;  God  appeared  ff.r  them,  [1.]  As  a 
God  of  m''rcy,who  looked  upon  their  grievances, 
regarded  their  affliction,  beheld  when  distress  was 
7i/ion  them;  so  some;  who  looked  over  tlieir  com- 
plaints, for  he  heard  their  cry  with  tender  compas- 
sion, (Exod.  iii.  7.)  and  overlooked  their  provoca- 
tions; for  thou<j:h  he  had  said,  and  had  reason  to  say 
it,  t)iat  he  would  destroy  them,  yet  he  repented  ac- 
cording to  the  multitude  of  his  inercies,  and  reversed 


the  sentence;  though  he  is  not  a  man  that  he  shoiild 
repent,  so  as  to  change  his  mind,  yet  he  is  a  gracious 
God,  who  pities  us,  and  changes  his  way.  [2.]  As  a 
God  of  truth,  who  remembered  for  them  his  covenant, 
and  made  good  every  word  that  he  had  spoken;  and 
therefore,  bad  as  they  were,  he  would  not  break  with 
them,  because  he  would  not  break  his  own  promise, 
[3.]  As  the  God  of  power,  who  has  all  hearts  in  his 
hand,  and  turns  them  which  way  soever  he  pleases. 
He  made  them,  to  be  pitied,  even  of  those  that  carried 
them' captives,  and  had  hated  them  and  iniled  them 
with  rigour.  He  not  only  restrained  the  remainder 
of  their  enemies*  wrath,  that  it  should  not  utterly 
consume  tliem,  but  he  infused  compassion  even  into 
their  stony  hearts,  and  made  them  relent,  which  was 
more  than  any  art  of  man  could  have  done  with  the 
utmost  force  of  rhetoric.  Note,  God  can  change 
lions  into  lambs,  and,  ivhen  a  man's  ways  please  the 
Lord,  will  make  even  his  enemies  to  pity  him,  and 
be  at  peace  with  him.  When  God  pities,  men  shalL 
Tranquillus  Dens  tranquillat  omnia — ./i  God  at 
peace  with  us  makes  every  thing  else  at  peace. 
II.  The  psalm  concludes  with  prayer  and  praise. 

1.  Prayer  for  the  completing  of  his  people's  de- 
liverance; even  then  when  the  Lord  brought  back 
the  captivity  of  his  people,  still  there  was  occasion  to 
pray.  Lord,  tia-n  again  oi/r  captivity ;  (cxxvi.  1,  4.) 
so  here,  {v.  47.)  Save  us,  O  Lord  our  God,  and 
gather  usfroin  among  the  heathen.  We  may  sup>- 
pose,  that  many  who  were  forced  into  foreign  coun- 
tries, in  the  times  of  the  Judges,  (as  Naomi  was, 
Ruth  i.  1.)  were  not  returned  in  the  beginning  of 
David's  reign,  Saul's  time  being  discouraging,  and 
therefore  it  was  seasonable  to  pray.  Lord,  gather  the 
dispersed  Israelites/ro?H  among  the  heathen,  to  give 
thanks  to  thy  holy  name;  net  only  that  they  may 
have  cause  to  give  thanks,  and  hearts  to  give  thanks, 
but  that  they  may  have  opportunity  to  do  it  in  the 
courts  of  the  Lord's  house,  from  which  thev  were 
now  banished,  and  so  may  triumph  in  thy  praise, 
over  those  that  had,  in  scorn,  challenged  them  to 
sing  the  Lord's  song  in  a  strange  land. 

2.  Praise  for  thelieginning  and  progress  of  it;  {y. 
48.)  Blessed  be  the  Lord  God  of  Israel  from  ever- 
lasting to  everlasting.  He  is  a  blessed  God  from 
eternity,  and  will  be  so  to  eternity,  and  so  let  him  be 
praised  by  all  his  worshippers.  Let  the  priests  say 
this,  and  then  let  all  the  people  say,  Ainen,  Hallelu- 
jah, in  token  of  their  cheerful  concurrence  in  all 
these  prayers,  praises,  and  confessions.  According 
to  this  rubric  or  directoiy,  we  find,  that,  when  this 
psalm  (or  at  least  the  closing  verses  of  it)  was  sung, 
all  the  people  said,  Amen,  and  praised  the  Lord  by 
saying,  Hallelujah.  By  these  two  comprehensive 
words,  it  is  very  proper,  in  religious  assemblies,  to 
testify  their  joining  with  their  ministers  in  the  pray- 
ers and  praises  which,  as  their  mouth,  they  oner  up 
to  God,  according  to  his  will,  saying  Amen  to  the 
prayers,  and  Hallelujah  to  the  praises. 

PSALM  CVIL 

The  psalmist,  having  in  the  two  foregoing;  psalms  celebra- 
ted the  wisdom,  power,  and  goodness,' of  God,  in  his 
dealings  with  his  church  inparticiilar,  here  observes  some 
of  the  instances  of  his  providential  care  of  the  children  of 
men  in  general,  especially  in  their  distresses;  for  he  is 
not  only  King  of  saints,  but  King  of  nations,  not  only  the 
God  of  Israel,  but  the  God  of  the  whole  earth,  and  a  com- 
mon Father  to  all  mankind.  Though  this  may  especially 
refer  to  Israelites  in  their  personal  capacity,  yet  there 
were  those  who  pertained  not  to  the  commonwealth  of 
Israel,  and  yet  vtere  worshippers  of  the  true  God;  and 
even  those  who  worshipped  images  had  some  knowledge 
of  a  supreme  ^itmen,to  whom,  when  they  were  in 
earnest,  they  looked  above  all  their  false  gods.  And  of 
these,  when  they  prayed  in  their  distresses,  God  took  a 
particular  care.  I.  He  specifies  some  of  the  most  com- 
mon calamities  of  human  life,  and  shows  how  God  sue 
cours  those  that  labour  under  them,  in  answer  to  their 


PSALMS,  CVII. 


521 


prayers.  1.  Banishment  and  dispersion,  v.  2.. 9.  2.  Cap- 
tivity and  imprisonment,  v.  10. .  16.  3.  Sickness  and  dis- 
temper of  body,  V.  17.. 22.  4.  Danger  and  distress  at  sea, 
V,  23.  .32.  These  are  put  for  all  similar  perils,  in  which 
those  that  cry  unto  God  have  ever  found  him  a  very 
present  Help.  II.  He  specifies  the  varieties  and  vicissi- 
tudes of  events  concerning  nations  and  families;  in  all 
which,  God's  hand  is  to  be  eyed  by  his  own  people,  with 
joyful  acknowledgments  of  his  goodness,  v.  33.  .43. 
When  we  are  in  any  of  these  or  the  like  distresses,  it  will 
he  comfortable  to  sing  this  psalm,  with  application;  but 
if  we  be  not,  others  are,  and  have  been,  of  whose  delive- 
rance it  becomes  us  to  give  God  the  glory,  for  we  are 
members  one  of  another. 

1.  d^  GIVE  thanks  unto  the  Lord,  for  he 
\^  is  good ;  for  Iiis  mercy  enduretli  for 
ever.  2.  Let  the  redeemed  of  the  Lord  say 
so,  vv^hom  lie  hath  redeemed  from  the  hand 
of  the  enemy ;  3.  And  gathered  them  out 
of  the  lands,  from  the  east,  and  from  the 
west,  from  the  north,  and  from  the  south. 

4.  They  wandered  in  the  wilderness  in  a 
solitary  way;  they  found  no  city  to  dwell  in. 

5.  Hungry  and  thirsty,  their  soul  fainted  in 
them.  6.  Then  they  cried  unto  the  Lord 
in  their  trouble,  and  he  delivered  them  out 
of  their  distresses.  7.  And  he  led  them  forth 
by  the  right  way,  that  they  might  go  to  a 
city  of  habitation.  8.  Oh  that  men  would 
praise  tfie  Lord  for  his  goodness,  and  for 
his  wonderful  works  to  the  children  of  men ! 
9.  For  he  satisfieth  the  longing  soul,  and 
filleth  the  hungry  soul  with  goodness. 

Hcix;  is, 

I.  A  i^eneral  call  to  all  to  give  thanks  to  God,  v. 
1.     Let  all  that  sing  this  psalm,  or  pray  it  over,  set 

.  themselves  herein  to  give  thanks  to  the  Lord;  and 
those  th  it  have  not  any  special  matter  for  praise, 
may  furnish  themselves  with  matter  enough  from 
God's  universal  goodness;  in  the  fountain/z*?  is  good, 
in  the  streams  his  mercy  endures  for  ever,  and  never 
fails. 

II.  A  particular  demand  hereof  from  the  redeem- 
ed of  the  Lord;  which  may  well  be  applied  spiri- 
tually to  those  that  have  an  interest  in  the  great  Re- 
deemer, and  are  saved  by  him  from  sin  and  hell. 
They  have,  of  all  people,  most  reason  to  say  that 
God  is  good,  and  his  mercy  everlasting;  these  are  the 
children  of  God  that  were  scattered  abroad,  whom 
Christ  died  to  gather  together  in  one,  out  of  all  lands, 
John  xi.  52.  Matth.  xxiv.  31.  But  it  seems  here  to 
be  meant  of  a  temporal  deliverance,  wrought  for 
them  when  in  their  distress  they  cried  unto  the  Lord, 
-o.  6.  Is  any  afflicted?  Let  him  firay.  Does  any 
pray?  God  will  certainly  hear  and  help.  When 
troubles  arrive  at  an  extreme,  that  is  man's  time  to 
cry;  those  who  but  whispered  prayer  before,  then 
cry  aloud;  and  then  it  is  God's  time  to  succour;  in  the 
mount  he  will  be  seen. 

1.  They  were  in  an  enemy's  country,  but  God 
wrought  out  their  rescue;  He  redeerned  them  from 
thehand  of  the  enemy,  {y.  2.)  nothy  might  or  power, 
it  may  be,  (Zech.  iv.  6.)  nor  by  firice  or  reward, 
(Isa.  xlv.  13.)  but  by  the  spirit  of  God  working  on 
the  spirits  of  men. 

2.  They  were  dispersed  as  outcasts;  but  God  ga- 
thered them  out  of  all  the  countries  whither  they  were 
scattered  in  the  cloudy  and  d  irk  day,  that  they  might 
n>^ain  be  incorporated,  v.  3.  See  Dent.  xxx.  4. 
Ezek.  xxxiv.  12.  God  knows  those  that  are  his, 
and  where  to  find  them. 

.".  They  were  bewildered,  had  no  road  to  travel  in, 

Vol.  III.— 3  U 


I  no  dwelling-place  to  rest  in,  v.  4.  When  they  were 
redeemed  out  of  the  hand  of  the  enemy,  and  gather- 
ed out  of  the  lands,  they  were  in  danger  of  perishing 
in  their  return  home  through  the  dry  and  barren  de- 
serts. They  nvajidered  in  the  ivilderness,  where  there 
was  no  trodden  path,  no  company,  but  a  solitary 
way;  no  lodging,  no  conveniences,  no  accommoda- 
tions, no  inhabited  city  where  they  might  have  quar- 
ters of  refreshment.  But  God  led  them  forth  by  the 
right  way,  {v.  7. )  directed  them  to  an  inn,  nay,  di- 
rected them  to  a  home,  that  they  might  go  to  a  city 
of  habitation,  which  was  inhabited;  nay,'  which  tliey 
themselves  should  inhabit.  This  may  refer  to  poor 
travellers  in  general,  those  particularly,  whose  way- 
lay through  the  wilds  of  Arabia,  where'  ^e  may  sup- 
pose they  were  oft^n  at  a  loss;  and  yet  many  in  that 
distress  were  wonderfully  relieved,'  so  that  few  pe- 
rished. Note,  We  ought  to  take  nc  tice  cf  the  good 
hand  of  God's  providence  over  us  in  cur  journies, 
going  out,  and  coming  in,  directing  us  in  our  way, 
and  providing  for  us  places,  both  to  bait  in,  and  rest 
in.  Or  (as  some  think)  it  has  an  eye  to  the  wander- 
ings of  the  children  of  Israel  in  the  Avildcrness  for 
40  years;  it  is  said,  (Deut.  xxxii.  10.)  God  led  them 
about,  and  yet  here  he  led  them  by  the  right  way. 
God's  way,  though  to  us  it  seems  about,  will  appear, 
at  last,  to  have  been  the  right  way.  It  is  applica- 
ble to  our  condition  in  this  world;  we  are  here  as  in 
a  wilderness,  have  here  no  continuing  city,  but  dwell 
in  tents  as  strangers  and  pilgrims:  but  we  are  under 
the  guidance  of  his  wise  and  good  providence,  com- 
mitting ourselves  to  which,  we  shall  be  led  in  the 
right  way  to  the  city  that  has  fowidatioris. 

4.  They  were  ready  to  perish  f (  r  hunger;  {v.  5.) 
Their  soul  even  fainted  in  them,  spent  with  the  fa- 
tigues of  their  journey,  and  ready  to  drop  down  for 
want  of  refreshment.  They  that  have  constant  plenty, 
and  are,  every  day,  fed  to  the  full,  know  not  what 
a  miserable  case  i't  is  to  be  hungry  and  thirsty,  and 
to  have  no  supply.  This  was  sometimes  the  case  of 
Israel  in  the  wilderness,  and  perhaps  of  other  poor 
travellers;  but  God's  providence  finds  out  ways  to 
satisfy  the  longing  soul,  and  Jill  the  hungry  soul  with 
goodness,  v.  9.  Israel's  wants  were  seasonabl}-  sup- 
plied, and  many  have  been  wonderfully  relieved 
when  they  were  ready  to  perish.  Tlie  same  God 
that  has  led  us.  has  fed  us,  all  our  life  long,  unto  this 
day;  has  fed  us  with  food  convenient;  has  provided 
food  for  the  soul,  and  filled  the  hungry  soul  with 
goodness.  They  that  hunger  and  thi?-st  after  righ- 
teousness, after  God,  the  living  God,  and  communion 
with  him,  shall  be  abundantly  replenished  with  the 
goodness  of  his  house,  both  in  gi-ace  and  glory. 

Now  for  all  this,  they  who  recei\e  mercy  are 
called  upon  to  return  thanks;  (x-.  8.)  Oh  that  men 
(it  is  meant  especially  of  those  men  whom  God  has 
graciously  reheved)  wow/rf /2ra/s(?  the  Lord  for  hia 
goodness  to  them  in  particular,  and  for  his  wonder- 
ful works  to  others  of  the  children  of  men.  Note, 
(1.)  God's  works  of  mercy  are  wonderful  works,' 
works  of  wonderful  power,  considering  the  weak  ■ 
ness,  and  of  Avondertul  grace,  considering  tlie  ur- 
worthincss,  of  those  he  shows  mercy  to.  (2.)  It  is 
expected  of  those  who  receive  mercy  from  God, 
that  they  return  praise  to  him.  (3.)  We  must  ac- 
knowledge God's  goodness  to  the  children  of  men, 
as  well  as  to  the  children  of  God:  to  others  as  well  as 
to  ourselves. 

10.  Such  as  sit  in  darkness,  and  in  the 
shadow  of  death,  being  bound  in  affliction 
and  iron  ;  1 1 .  Because  they  rebelled  against 
the  words  of  God,  and  contemned  the  "coun- 
sel of  the  Most  High;  12.  Therefore  he 
brought  doun  their  heart  with  labour;  they 
fell   down,  and   there  icas   none  to  help. 


533 


PSALMS,  evil. 


13.  Then  they  cried  unto  the  Lord  in  their 
trouble,  and  he  saved  them  out  of  their  dis- 
tresses. 14.  He  brought  them  our  of  dark- 
ness and  the  shadow  of  death,  and  brake 
their  bands  in  sunder.  1 5.  Oh  that  men  would 
praise  the  Lord  foi  his  goodness,  and  for 
his  wonderful  works  to  the  children  of  men  ! 
16.  For  he  hath  broken  the  gates  of  brass, 
and  cut  the  bars  of  iron  in  sunder. 

We  are  to  take  notice  of  the  eoodness  of  God  to- 
ward prisoners  and  captives.     Observe, 

1.  A  description  of  this  affliction.  Prisoners  are 
said  to  sit  in  darkness,  {y.  10.)  in  dark  dungeons, 
close  prisoners.  It  intimates  that  they  are  desolate 
and  disconsolate,  they  sit  m  the  shadow  of  death; 
which  intimates  not  only  great  distress  and  trouble, 
but  great  danger.  Prisoners  are  many  times  ap- 
pointed to  die;  they  sit  despairing  to  get  out,  but 
resolving  to  make  the  best  of  it.  They  are  bound 
in  affliction,  and  many  times  in  iron,  as  Joseph. 
Thus  sore  a  calamity  is  imprisonment,  which  should 
make  us  prize  liberty,  and  be  thankful  for  it. 

2.  The  cause  of  this  affliction;  {v.  11.)  It  is,  be- 
cause they  rebelled  against  the  words  of  God.  Wil- 
ful sin  is  rebellion  against  the  words  of  God;  it  is  a 
contradiction  to  his  ti"uths,  and  a  violation  of  his 
laws.  They  contemned  the  counsel  of  the  Most 
High,  and  thought  they  neither  needed  it,  nor  could 
be  the  better  for  it;  and  they  that  will  not  be  coun- 
selled, cannot  be  lielped.  They  that  despise  pro- 
phesying, that  regard  not  the  admonitions  of  tlieir 
own  consciences,  nor  the  just  reproofs  of  their 
friends,  contemn  the  counsel  of  the  Most  High,  and 
for  this  they  are  bound  in  affliction,  both  to  punish 
them  f  ir,  and  to  reclaim  them  from,  their  rebellions. 

3.  The  design  of  this  affliction,  and  that  is,  to 
bring  down  their  heart,  {v.  12.)  to  humble  them  for 
sin,  to  make  them  low  in  their  own  eyes,  to  cast  down 
every  high,  proud,  aspiring,  thought.  Afflicting 
providences  must  be  improved  as  humbling  provi- 
dences; and  we  not  only  lose  the  benefit  of  them, 
but  thwart  God's  designs,  and  walk  contrary  to 
him,  in  them,  if  our  hearts  be  unhumbled  and  un- 
broken, as  high  and  hard  as  ever  under  them.  Is 
the  estate  brought  down  with  labour,  the  honour 
sunk?  Are  those  that  exalted  themselves  fallen 
down,  and  is  there  none  to  help  them?  Let  this 
bring  down  the  spirit  to  confess  sin,  to  accept  the 
punishment  of  it,  and  humbly  to  sue  for  mercy  and 
grace. 

4.  The  duty  of  this  afflicted  state,  and  that  is,  to 
pray;  {v.  13.)  Then  they  cried  unto  the  Lord  in 
their  trouble,  though  betore  perliaps  they  had  ne- 
glected him.  Prisoners  have  time  to  pray,  who, 
when  they  were  at  liberty,  could  not  find  time;  they 
see  they  have  need  of  God's  help,  who  foi-merly 
thought  they  could  do  well  enough  without  him. 
Sense  will  make  men  cry  when  they  are  in  trouble, 
but  grace  will  direct  them  to  cry  unto  the  Lord, 
from  whom  the  affliction  comes,  and  who  alone  can 
remove  it. 

5.  Their  deliverance  out  of  the  affliction;  They 
cried  unto  the  Lord,  and  he  saved  them,  v.  13.  He 
brought  them  out  of  darkness  into  light,  welcome 
light,  and  then  douoly  sweet  and  pleasant;  brought 
them  out  of  the  shadow  of  death  to  the  comforts  of 
life;  and  their  liberty  was  to  them  life  from  the 
de.id,  V.  14.  Were  they  fettered?  He  brake  their 
bands  asunder.  Were  they  imjirisoned  in  strong 
castles?  He  brake  the  gates' of  brass,  and  the  bars 
of  iron,  wherewith  those  gates  were  made  fast,  he 
did  nf)t  put  back,  but  cut  in  sunder.  Note,  Wlien 
God  will  work  deliverance,  the  greatest  difficulties  I 
that  lie  in  the  way  shall  be  made  nothing  of.'  Gates  I 


of  brass,  and  bars  of  iron,  as  thej^  cannot  keep  hini 
out  from  his  people,  (he  was  with  Joseph  in  the 
prison,)  so  they  cannot  keep  them  in,  when  tlie 
time,  the  set  time,  for  their  enlargement  is  come. 

6.  The  return  that  is  required  from  those  whose 
bands  God  has  loosed;  {y.  15.)  Let  them  praise  the 
Lord  for  his  goodness,  and  take  occasion  from  their 
own  experience  of  it,  and  share  in  it,  to  bless  him 
for  that  goodness  which  the  earth  is  full  of,  the 
world  and  they  that  dwell  therein. 

1 7.  Fools,  because  of  their  transgression, 
and  because  of  their  iniquities,  are  afflict- 
ed :  1 8.  Their  soul  abhorreth  all  manner  of 
meat ;  and  tliey  draw  near  unto  the  gates 
of  death.  19.  Then  they  cry  unto  the 
Lord  in  their  trouble  ;  he  saveth  them  out 
of  their  distresses.  20.  He  setit  his  word 
and  healed  them,  and  delivered  them  from 
their  destructions.  21.  Oh  that  men  would 
praise  the  Lord /or  his  goodness,  and  for 
his  wonderful  works  to  the  children  of  men ! 
22.  And  let  them  sacrifice  the  sacrifices  of 
thanksgiving,  and  declare  his  works  with 
rejoicing. 

Bodily  sickness  is  another  of  the  calamities  of  this 
life,  which  gives  us  an  opportunity  of  experiencing 
the  goodness  of  God  in  recovering  us;  and  ot  that 
the  psalmist  speaks  in  these  verses,  where  we  may 
observe, 

1.  That  we,  by  our  sins,  bring  sickness  upon 
ourselves,  and  then  it  is  our  duty  to  pray,  v.  17. .  19. 

(1.)  It  is  the  sin  of  the  soul  that  is  the  cause  of 
sickness;  we  bring  it  upon  ourselves  both  meritori- 
ously and  efficiently;  Fools,  because  of  their  trans- 
gression, are  thus  afflicted;  they  are  thus  corrected 
for  the  sins  they  have  committed,  and  thus  cured  of 
their  evdl  inclinations  to  sin.  If  Ave  knew  no  sin, 
we  should  know  no  sickness;  but  the  transgression 
of  our  life,  and  the  iniquity  of  our  heart,  make 
it  necessary.  Sinners  are  fools,  they  wrong  them- 
selves, and  all  against  their  own  interests;  not  only 
their  spiritual,  but  their  secular,  interest.  They 
prejudice  their  bodily  health  by  their  intemperance, 
and  endanger  their  lives  by  indulging  their  appe- 
tites. This  their  way  is  their  folly,  and  they  need 
the  rod  of  correction  to  drive  out  their  foolishness 
that  is  bound  up  in  their  heart. 

(2.)  The  weakness  of  the  body  is  the  effect  of 
sickness;  {v.  18.)  when  people  are  sick,  their  soul 
abhors  all  majiner  of  meat;  they  not  only  have  no 
desire  to  eat,  nor  power  to  digest  it,  but  they  nau- 
seate it,  and  their  stomach  is  turned  against  it:  and 
here  they  may  read  their  sin  in  their  punishment; 
they  that  doated  most  on  the  meat  that  perisheth, 
when  they  come  to  be  sick,  are  sick  of  it,  and  the 
dainties  they  loved  arc  loathed;  what  they  took  too 
much  of,  now  they  can  take  nothing  of,  which  com- 
monly follows  upon  the  overcharging  of  the  heart 
with  surfeiting  and  dmnkenness.  And  when  the 
stomach  is  gone  the  life  is  as  good  as  gone;  They 
draw  near  unto  the  gates  of  death;  they  are,  in 
their  own  apprehension,  and  m  the  apprehension  of 
all  about  them,  at  the  brink  of  the  grave,  as  ready 
to  be  turned  to  destruction. 

(3.)  Then  is  a  proper  time  for  prayer;  Then  they 
cry  unto  the  Lord,  v.  19.  Is  any  sick?  Let  him 
pray;  let  him  be  prayed  for:  prayer  is  a  salve  for 
every  sore. 

2.  That  it  is  by  the  power  and  mercy  of  God 
that  we  are  recovered  from  sickness,  and  then  it 
is  our  duty  to  be  thankful.  Compare  with  this  Job 
xxxiii.  18,  28. 


PSALMS,  CVII. 


523 


(I.)  When  those  that  are  sick  call  upon  God,  he 
returns  them  an  answer  of  peace.  They  cry  unto 
him,  and  he  saves  them  out  of  their  distresses; 
{v.  ]  9. )  he  removes  their  griefs,  and  prevents  their 
rears.  [1.]  He  does  it  easily;  He  sent  his  ivord 
and  healed  them,  v.  20.  This  may  be  applied  to 
the  miraculous  cures  which  Christ  wrought  when 
he  was  upon  earth,  by  a  word's  speaking;  he  said. 
Be  clean,  Be  whole,  and  the  work  was  done;  it  may 
also  be  applied  to  the  spiritual  cures  which  the 
Spirit  of  grace  works  in  regeneration;  he  sends  his 
word,  and  lieals  souls;  convinces,  converts,  sanc- 
tifies, them,  and  all  bv  the  word.  In  the  common 
instances  of  recovery  from  sickness,  God  in  his  pro- 
vidence does  but  speak  it,  and  it  is  done.  [2.]  He 
docs  it  effectually;  he  delivereth  them  out  of  their 
destructions,  that  they  shall  neither  be  destroyed, 
nor  distressed  with  the  fear  of  being  so.  Nothing 
is  too  hard  f  )r  that  God  to  dn,  who  kills  and  makes 
alive  again,  brings  down  to  tlie  grave,  and  raises  up; 
who  turneth  man  almost  to  destruction,  tuid  yet 
saith,  Return. 

(2. )  When  those  that  have  been  sick  are  recover- 
ed, they  must  return  to  God  an  answer  of  praise; 
{y.  21,  22.)  Let  all  men  firaise  the  Lord  for  his 
goodness,  and  let  them  particularly,  to  whom  God 
has  thus  granted  a  new  life,  spend  it  in  his  service; 
let  them  sacrifice  with  thanksgiving;  not  onl}'  bring  a 
thank-offering  to  the  altar,  but  a  thankful  heart  to 
God.  Thanksgivings  are  the  best  thank-offerings, 
and  shall  please  the  Lord  better  thim  an  ox  or  bul- 
lock. And  let  them  declare  his  works  with  rejoicing, 
to  his  honour,  and  for  the  encouragement  of  others. 
The  living,  the  living,  they  shall  praise  him. 

23.  They  that  go  down  to  tlie  sea  in 
ships,  that  do  business  in  great  waters ;  24. 
These  see  the  works  of  the  Lord,  and  his 
wonders  in  the  deep.  25.  For  he  com- 
mandeth,and  raiseth  the  stormy  wind,  which 
hfteth  up  the  waves  thereof.  26.  They 
mount  up  to  the  lieaven,  they  go  down  again 
to  tlie  depths ;  their  soul  is  mehed  because 
of  trouble.  27.  They  reel  to  and  fro,  and 
stagger  like  a  drunken  man,  and  are  at  their 
wit's  end.  28.  Then  they  cry  unto  the  Lord 
in  their  trouble,  and  he  bringeth  them  out  of 
their  distresses.  29.  He  maketh  the  storm 
a  calm,  so  that  the  waves  thereof  are  still. 
30.  Then  are  they  glad  because  they  be 
quiet;  so  he  bringeth  them  unto  their  de- 
sired haven.  31.  Oh  that  ?«e/i  would  praise 
the  Lord  for  his  goodness,  and^or  his  won- 
derful works  to  the  children  of  men !  32. 
Let  them  exalt  him  also  in  the  congrega- 
tion of  the  people,  and  praise  him  in  the  as- 
sembly of  the  elders. 

The  psalmist  here  calls  upon  them  to  give  glory 
to  God,  who  are  delivered  from  dangers  at  sea. 
Though  the  Israelites  dealt  not  much  ip  merchan- 
dise, yet  their  neighbours  the  Tynans  and  Zidonians 
did,  and  for  them  perhaps  this  part  of  the  psalm 
was  especially  calculated. 

1.  Much  of  the  power  of  God  appears  at  all 
times  in  the  sea,  x'.  23,  24.  It  appears  to  them 
that  go  down  to  the  sea  in  shi/is,  as  mariners,  mer- 
cliants,  fishermen,  or  passengers,  that  do  business  m 
great  watem;  and  surely  none  will  expose  them- 
selves thei'e  but  those  that  have  business;  among 
all  Solomon's  pleasant  things,  we  do  not  read  of  any 


pleasure-boat  he  had;  but  those  that  go  on  business, 
lawful  business,  may,  in  faith,  put  themselves  under 
the  divine  protection.  These  see  the  works  of  the 
Lord,  and  his  ivonders,  which  are  the  more  sur- 
prising, because  most  are  bom  and  bred  upi.n  land; 
and  what  passes  at  sea  is  new  to  them.  The  deep 
itself  is  a  wonder,  its  vastness,  its  saltness,  its  ebbing 
and  flowing.  The  great  variety  of  living  creature's 
in  the  sea  is  wonderful.  Let  those  that  go  to  sea, 
by  all  the  wonders  they  observe  there,  be  led  to 
consider  and  adore  the  infinite  perfections  of  that 
God  whose  the  sea  is,  for  he  made  it,  and  manages  it. 
2.  It  especially  appeai-s  in  storms  at  sea,  which 
are  much  more  terrible  than  at  land.  Observe  here, 
(1.)  How  dangerous  and  dreadful  a  tempest  at  sea 
is.  Then  wonders  begin  to  appear  in  the  deep, 
when  God  cominands  and  raises  the  strong  wind, 
which  fulfils  his  word,  cxlviii.  8.  He  raises  the 
winds,  as  a  prince  by  his  commission  raises  forces. 
Satan  pretends  to  be  the.  prince  of  the  power  of  the 
air;  but  he  is  a  pretender;  the  powers  of  the  air 
are  at  God's  command,  not  at  his.  When  the  wind 
becomes  stoiTny,  it  lifts  up  the  waves  of  the  sea, 
x'.  25.  Then  the  ships  are  kicked  like  tennis-balls 
on  the  tops  of  the  waves;  they  seem  to  moiuit  up  to 
the  heavens,  and  then  couch  again,  as  if  they  would 
go  down  to  the  depths,  v.  26.  A  stranger,  who  had 
never  seen  it,  would  not  think  it  possible  for  a  ship 
to  live  at  sea,  as  it  will  in  a  storm,  and  ride  it  out, 
but  would  expect  that  the  next  wave  would  bury  it, 
and  it  would  never  come  up  again:  and  yet  God, 
who  taught  man  discretion  to  make  ships  that  should 
so  strangely  keep  above  water,  does  by  his  special 
providence  preserve  them,  that  they  answer  the  end 
to  admiration.  When  the  ships  are  thus  tossed, 
the  soul  of  the  seaman  7nelts  because  of  trouble; 
and  when  the  storm  is  very  high,  even  tliose  that 
are  used  to  the  sea,  can  neither  shake  off  nor  dissem- 
ble their  fears,  but  they  reel  to  and  fro,  the  tossing 
makes  them  giddy,  and  they  stagger  and  are  sick, 
it  may  be,  like  a  drunken  man;  the  whole  ship's 
crew  are  in  confusion,  and  quite  at  their  wit^s  end, 
{v.  17. )  not  knowing  what  to  do  more  for  their  own 
preservation;  all  their  wisdom  is  swallowed  up,  and 
they  are  ready  to  give  up  themselves  for  gone, 
Jonah  i.  5,  &c. 

(2.)  How  seasonaljle  it  is  at  such  a  time  to  pray. 
They  that  go  to  sea  must  expect  such  perils  as  are 
here  described,  and  the  best  preparation  they  can 
make  for  them,  is,  to  make  sure  a  liberty  of  access  to 
God  by  prayer,  for  theri  they  will  cry  unto  the  Lord, 
V.  28.  We  have  a  saying,  "Let  them  that  would 
learn  to  pray,  go  to  sea;"  I  say.  Let  them  that  will 
go  to  sea,  learn  to  pray,  and  accustom  themselves  to 
pray,  that  they  may  come  with  the  more  boldness 
to  the 'throne  of  grace  when  they  are  in  trouble. 
Even  heathen  mariners,  in  a  stomi,  cried  every  man 
to  his  god;  but  they  that  have  the  Lord  for  their 
God,  have  a  present  and  powerfiil  Help  in  that  and 
every  other  time  of  need,  so  that  Avhen  they  are  at 
their  wit's  end,  they  are  not  at  their  faith's  end. 

(3.)  How  wonderfully  God  sometimes  appears  for 
those  that  are  in  distress  at  sea,  in  answer  to  their 
pravers;  He  brings  them  out  of  the  danger;  and, 
[1.]  The  sea  is  still;  He  makes  the  storrn  a  calm,  v. 
29.  The  winds  fall,  and  only  by  their  soft  and 
gentle  murmurs  serve  to  lull  the  waves  asleep  again', 
so  that  the  surface  of  the  sea  becomes  smooth  and 
smiling.  By  tliis  Christ  proved  himself  to  he  mere 
than  a  man,  that  even  the  winds  and  the  seas  obeyed 
him.  [2.]  The  senmen  are  made  easy;  They  are 
glad,  because  they  be  quiet;  quiet  from  the  noise, 
quiet  from  the  fear,  f  f  evil.  Quietness  sifter  a  storm 
is  a  very  desirable  thing,  find  sensibly  pleas;int.  [3.] 
The  voyatre  Ijecomcs  prosperous  and  successful;  so 
he  brings  them  to  their  desired  haven,  v.  30.  Thus 
he  carries  his  people  safe  through  all  tlie  storms 


524 


PSALxMS,  CVII. 


and  tempests  that  they  meet  with  in  their  voyage 
heaven- ward;  and  lands  them,  at  length,  in  the  de- 
sired hiirbour. 

(4. )  How  justly  it  is  expected  that  all  those  who 
have  had  a  safe  passage  over  the  sea,  and  especially 
who  have  been  delivered  fronl  remarkable  perils  at 
sea,  should  acknowledge  it  with  thankfulness,  to  the 
glory  of  God.  Let  them  do  it  privately,  in  their 
closets  and  families.  Let  them  praise  the  Lord  for 
his  goodness  to  themselves  and  others,  v.  31.  Let 
them  do  it  publicly,  {y.  32. )  in  the  congregation  of 
the  peofile,  and  in  the  assembly  of  the  elders;  there 
let  them  erect  the  memorials  ot  their  deliverance, 
to  the  honour  of  God,  and  for  the  encouragement 
ot  others  to  trust  him. 

33.  He  turneth  rivers  into  a  wilderness, 
and  the  water-springs  into  dry  ground;  34. 
A  fruitflil  land  into  barrenness,  for  the  wick- 
edness of  them  that  dwell  therein.  35.  He 
turneth  the  wilderness  into  a  standing  water, 
and  dry  ground  into  water-springs.  36.  And 
there  he  maketh  the  hungry  to  dwell,  that 
they  may  prepare  a  city  for  habitation;  37. 
And  sow  the  fields,  and  plant  vineyards, 
which  may  yield  fruits  of  increase.  38.  He 
blesseth  them  also,  so  that  they  are  multi- 
plied greatly,  and  suffereth  not  their  cattle 
to  decrease.  39.  Again,  they  are  diminish- 
ed, and  brought  low  through  oppression, 
affliction,  and  sorrow.  40.  He  poureth  con- 
tempt upon  princes,  and  causeth  them  to 
wander  in  the  wilderness,  where  there  is  no 
way.  4L  Yet  setteth  he  the  poor  on  high 
from  affliction,  and  maketh  hvii  families  like 
a  flock.  42.  The  righteous  shall  see  it,  and 
rejoice ;  and  all  iniquity  shall  stop  her  mouth. 
43.  Whoso  is  wise,  and  will  observe  these 
things,even  they  shall  understand  the  loving- 
kindness  of  the  Lord. 

The  psalmist,  having  given  God  the  glory  of  the 
providential  reliefs  granted  to  persons  in  distress, 
Iiere  gives  him  the  glory  of  the  revolutions  of  pro- 
vidence, and  the  surprising  changes  it  sometimes 
makes  in  the  affairs  of  the  children  of  men. 

L   He  gives  some  instances  of  these  revolutions; 

1.  Fniitful  countries  are  made  barren,  and  bar- 
ren countries  are  made  fruitful.  Much  of  the  com- 
fort of  this  life  depends  upon  the  soil  in  wliich  our 
lot  is  cast.  Now,  (1.)  The  sin  of  mui  has  often 
marred  the  fruitfulness  of  the  soil,  and  made  it  un- 
serviceable, X'.  33,  34.  Land  watered  with  rivers 
is  sometimes  turned  into  a  ivilderness,  and  that 
which  had  been  full  of  \wa.tcr-s/irings,  now  has  not 
so  much  as  \va.ter-strea7ns;  it  is  ttirned  into  dry  and 
sandy  ground,  that  has  not  consistency  and  m  lis- 
ture  enough  to  produce  any  thing  valuable.  Many 
a  fruitful  land  is  turned  into  saltness,  not  so  much 
from  naturid  causes  as  from  the  just  judgment  of 
God,  who  thus  punishes  the  wickedness  of  them 
that  dwell  therein:  as  the  vale  of  Sodom  became  a 
salt  sea.  Note,  If  the  land  be  bad,  it  is  because 
the  inhabitants  are  so.  Justly  is  the  ground  made  un- 
fruitful to  them  that  bring  not  forth  fniit  unto  God, 
but  serve  Baal  with  their  corn  and  wine.  (2.)  The 
goodness  of  God  has  often  mended  the  barrenness 
of  the  soil,  and  turned  a  wilderness,  a  land  of  drought, 
into  water-springs,  v.  35.  Tl\e  huid  of  Canaan, 
which  was  once  the  glory  of  all  lands  for  fruitful- 
ness, is  said  to  be,  at  this  day,  a  fmitless,  useless. 


worthless,  spot  cf  ground,  as  was  foretold,  Deut. 
xxix.  23.  This  land  cf  ours,  which  formerly  was 
much  of  it  an  uncultivated  desert,  is  now  full  of  all 
good  things,  and  7«ore  abundant  honour  is  given  to 
that  part  which  lacked.  Let  the  plantations  in 
America,  and  the  colonies  settled  there,  compared 
with  the  desolations  of  many  countries  in  Asia  and 
Europe,  that  formerly  were  famous,  expound  this. 

2.  Necessitous  families  are  raised  and  enriched, 
while  prosperous  families  are  impoverished,  and 
go  to  decay.  If  we  look  abroad  in  the  world,  ( 1. ) 
We  see  many  gi-eatly  increasing,  whose  beginning 
was  small,  and  whose  ancestors  were  mean,  and 
made  no  figure,  v.  36-  '38.  Those  that  were  hungry, 
are  made  to  dwell  in  fniitful  lands;  there  they  take 
root,  gain  a  settlement,  and  prepare  a  city  for  habi- 
tation for  themselves  and  theirs  after  them.  Pro- 
vidence puts  good  land  under  their  hands,  and  they 
build  upon  it.  Cities  took  rise  from  rising  families. 
But  as  lands  will  not  serve  for  men  without  lodgings, 
and  therefore  they  must  prepare  a  city  of  habita- 
tion, so  lodgings,  though  ever  so  convenient,  will  not 
serve  witht  ut  lands,  and  therefore  they  must  sow 
the  fields,  and  plant  vineyards;  {x>.  37.)  for  the 
king  himself  is  served  of  the  field.  And  yet  the 
fields,  though  favoui'ed  with  water-springs,  will  not 
yield  fruits  of  increase,  unless  they  be  sown;  nor 
will  vineyards  be  had,  unless  they  be  planted;  man's 
industry  must  attend  God's  blessing,  and  then  God's 
blessing  will  crown  man's  industry.  The  fruitful- 
ness of  the  soil  should  engage,  for  it  does  encourage, 
diligence;  and,  ordinarily,  the  hand  of  the  dilige?it, 
by  the  blessing  of  God,  makes  rich,  v.  38.  Ne 
blesses  them  also,  so  that  they  are,  in  a  little  time, 
multiplied  greatly,  and  he  diminishes  not  their  cat- 
tle. As  in  the  beginning,  so  still  it  is,  by  the  bless- 
ing of  God,  that  the  earth  and  all  the  creatures 
increase  and  multiply;  (Gen.  i.  22.)  and  we  de- 
pend upon  God  for  the  increase  of  the  cattle  as  well 
as  for  tne  increase  of  the  ground.  Cattle  would  de- 
crease many  ways,  if  God  should  but  permit  it,  and 
men  would  soon  suffer  by  it.  (2.)  We  see  many 
that  have  thus  suddenly  risen,  as  suddenly  sunk 
and  brought  to  nothing;  {y.  39.)  Again  they  are 
minished  and  brought  low  by  adverse  providences, 
and  end  their  days  as  low  as  they  began  them;  or 
their  families  after  them  lose  as  fast  as  thev  got, 
and  scatter  what  they  heaped  together.  Note, 
Worldly  wealth  is  an  uncertain  thing;  and  often 
those  that  are  filled  with  it,  ere  they  are  aware, 
grow  so  secure  and  sensual  with  it,  that,  ere  they 
are  aware,  they  lose  it  again.  Hence  it  is  called 
deceitful  riches,  and  the  mammoyi  of  unrighteous- 
ness. God  has  many  ways  of  making  men  poor;  he 
can  do  it  by  oppression,  affliction,  and  sorroiv,  as  he 
tempted  Job,  and  brought  him  low. 

3.  Those  that  are  high  and  great  in  the  world,  are 
abased,  and  those  that  were  mean  and  despicable,  are 
advanced  to  honour,  v.  40,  41.  We  have  seen,  (1.) 
Princes  dethroned  and  reduced  to  straits.  He  /lour- 
ed contempt  upon  them,  e\en  among  those  that 
have  idolized  them.  Them  that  exalt  themselves 
God  will  abase;  and,  in  order  thereunto,  will  in- 
fatuate; he  makes  them  to  wander  in  the  wilder- 
ness, where  there  is  no  way.  He  baffles  those  coun- 
sels by  which  they  thought  to  support  themselves, 
and  their  own  power  and  pomp,  and  drives  them 
headlong,  so  that  they  know  not  what  course  to 
steer,  or  what  measure  to  take.  We  met  with  this 
before,  Job  xii.  24,  25.  (2.  )  Those  of  low  degree 
advanced  to  the  posts  of  honour;  {v.  41.)  Yet  set- 
teth he  the  poor  on  high,  raiseth  from  the  dust,  to 
the  throne  of  glory,  1  Sam.  ii.  8.  Ps.  cxiii.  7,  8. 
Those  that  were  afflicted,  and  trampled  on,  are  not 
onlv  delivered,  but  set  on  high  out  of  the  reach  of 
their  troubles,  above  their  enemies,  and  have  do- 
minion over  those  to  whom  they  had  been  in  sub- 


PSALMS,  CVITI. 


525 


jection.  That  which  adds  to  their  honour,  and 
strengthens  them  in  their  elevation,  is,  the  niuki- 
tude  of  their  children;  He  maketh  him  families  like 
a  flock  of  sheep,  so  numerous,  so  useful,  so  sociable 
with  one  another,  and  so  meek  and  peaceable.  He 
that  sent  them  meat,  sent  them  mouths,  Hapfiy  is 
the  man  that  has  his  quiver  filled  with  arrows,  for 
he  shall  boldly  sp.eak  ivith  the  enemy  in  the  gate, 
cxxvii.  5.  God  is  to  be  acknowledged  both  in  set- 
ting up  families,  and  in  building  them  up.  Let  not 
princes  be  envied,  nor  the  poor  despised,  for  God 
has  manv  ways  of  changing  the  condition  of  both. 

II.  He  makes  same  improvement  of  these  re- 
marks; such  surpi'ising  turns  as  these,  ai-e  of  use, 

1.  For  the  solacing  of  saints;  they  observe  these 
dispensations  with  pleasure;  (x'.  42.)'  The  righteous 
shall  see  it,  and  rejoice  in  the  glorifying  of  God's  at- 
tributes, and  the  nAanifesting  of  his  dominion  over 
the  children  of  men.  It  is  a  great  comfort  to  a  good 
man  to  see  how  God  manages  the  children  of  men, 
as  the  potter  does  the  clay,  so  as  to  serve  his  own 
purposes  by  them;  to  see  despised  virtue  advanced, 
and  impious  pride  brought  low  to  the  dust;  to  see  it 
evinced  beyond  dispute,  that  verily  there  is  a  God 
that  Judges  in  the  earth. 

2.  For  the  silencing  of  sinners;  ^11  iniquity  shall 
sto/i  her  mouth;  it  shall  be  a  full  conviction  of  the 
filly  of  atheists,  and  of  those  that  deny  the  Divine 
Providence;  and,  foi'asmuch  as  practical  atheism  is 
at  the  bottom  of  all  sin,  it  shall  in  effect  stofi  the 
mouth  of  all  iniquity.  When  sinners  see  how  their 
punishment  answers  to  their  sin,  and  how  justly 
God  deals  with  them  in  taking  away  from  them 
those  gifts  of  his  which  they  had  abused,  they  shall 
not  have  one  word  to  say  for  themselves;  for  God 
will  be  justified,  he  will  be  clear. 

3.  For  the  satisfying  of  all  concerning  the  divine 
goodness,  {x>.  43.)  Whoso  is  wise,  and  nvi II  observe 
these  things,  these  various  dispensations  of  Divine 
Providence,  eveii  they  shall  understand  the  loving- 
kindness  of  the  Lord.  Here  is,  (1.)  A  desirable 
end  proposed;  and  that  is,  rightly  to  understand  the 
loving -kindness  of  the  Lord.  It  is  of  great  use  to 
us,  in  religion,  to  be  fully  assured  of  Cxod's  goodness; 
to  be  experimentally  acquainted  and  duly  affected 
with  it;  that  his  loving-kindness  may  be  before  our 
eyes,  xxvi.  3.  (2.)  A  proper  means  prescribed  for 
attaining  this  end;  and  that  is,  a  due  observing  of 
God's  providence.  We  must  lay  up  these  things, 
mind  them,  and  keep  them  in  mind,  Luke  ii.  19. 
(3.)  A  commendation  of  the  use  of  this  means,  as 
an  instance  of  time  wisdom;  TVhoso  is  wise,  let  him 
by  this  both  prove  his  wisdom,  and  improve  it.  A 
prudent  observation  of  the  providences  of  God  .will 
contribute  very  much  to  the  accomplishing  of  a  good 
Christian. 

PSALM  CVIIL 

This  psalm  begins  with  praise,  and  concludes  with  prayer, 
and  faith  is  at  work  in  both.  I.  David  here  gives  thanks 
to  God  for  mercies  to  himself,  v.  I . .  5.  II.  He  prays  to 
God  for  mercies  for  the  land,  pleading  the  promises  of 
God,  and  putting  them  in  suit,  v.  6..  13.  The  former 
part  is  taken  out  of  Ps.  Ivii.  7,  &c.  the  latter  out  of  Ps. 
ix.  5,  &c.  and  both  with  very  little  variation;  to  teach 
us,  that  we  may  in  prayer  use  the  same  words  that  we 
have  formerly  used,  provided  it  be  with  new  affections. 
It  intimates  likewise  that  it  is  not  only  allowable,  but 
sometimes  convenient,  to  gather  some  verses  out  of  one 
psalm,  and  some  out  of  another,  and  to  put  them  toge- 
ther, to  be  sung  to  the  glory  of  God.  In  singing  this 
psalm,  we  must  ■give  glory  to  God,  and  take  comfort  to 
ourselves. 

.d  song  or  fisahn  of  David. 

GOD,  my  heart  is  fixed ;  1  will  sing 

and  give  praise,  even  with  my  glory. 

Awake,  psalteiy  and  harp;  I  myself  will 


awake  early.  3.  I  will  praise  thee,  O  Lord. 
among  the  people :  and  I  will  sing  praises 
unto  th(^e  among  the  nations.  4.  For  thy 
mercy  is  great  above  the  heavens,  and  thy 
truth  reacheth  unto  the  clouds.  5.  Be  thou 
exalted,  O  God,  above  the  heavens;  and 
thy  glory  above  all  the  earth : 

We  may  here  learn  to  praise  God  from  the  ex- 
ample of  one.  who  was  master  of  the  art. 

1.  We  must  praise  God  with  fixedness  of  heart; 
our  heart  must  be  employed  in  the  duty,  (else  we 
make  nothing  of  it,)  and  engaged  to  the  duty;  {v. 
1. )  O  God,  my  heart  is  fixed,  and  then  /  ivill  sing 
and  give  praise.  Wandering  straggling  thoughts 
must  be  gathered  in,  and  kept  close  to  the  business; 
for  they  must  be  told  that  here  is  work  enough  for 
them  all. 

2.  We  must  praise  God  with  freeness  of  expres- 
sion; I  will  praise  him  ivith  my  glory,  with  my 
tongue;  our  tongue  is  our  glory,  and  never  more  so 
than  when  it  is  employed  m  praising  God.  When 
the  heart  is  inditing  this  good  matter,  our  tongue 
must  be  as  the  pen  of  a  ready  writer,  xlv.  1.  Da- 
vid's skill  in  music  was  his  glory,  it  made  him  fa- 
mous, and  this  should  be  consecrated  to  the  praise 
of  God;  and  therefore  it  follows.  Awake,  my  psal- 
tery and  harp.  Whatever  gift  we  excel  in,  we 
must  praise  God  with. 

3.  We  must  praise  God  with  fervency  of  affec- 
tion, and  must  stir  up  ourselves  to  do  it,  that  it  may 
be  done  in  a  lively  manner,  and  not  carelessly;  {v. 
2.^  Awake,  psaltery  and  harp;  let  it  not  be  done 
with  a  dull  and  sleepy  tune,  but  let  the  airs  be  all 
lively.  /  myself  will  awake  early  to  do  it,  with  all 
that  is  within  nie,  and  all  little  enough.  Warm  de- 
votions honour  God. 

4.  We  must  praise  God  publicly,  as  those  that 
are  not  ashamed  to  own  our  obligations  to  him,  and 
our  thankful  sense  of  his  favours,  but  desire  that 
others  also  may  be  in  like  manner  ;.ffccted  with  the 
divine  goodness;  {v.  5.)  I  will  praise  thee  pmong 
the  people  cf  the  Jews;  nay,  /  will  sing  to  thee 
among  the  nations  of  the  earth.  Whatexer  com- 
pany we  are  in,  we  must  take  all  occasions  to  speak 
well  of  God;  and  we  must  not  be  shy  cf  singing 
psalms,  though  our  neighbours  hear  us;  for  it  looks 
like  being  ashamed  of  our  Master. 

5.  We  must,  in  our  praises,  magnify  the  mercy 
and  ti-uth  of  God  in  a  special  manner;  {v.  4.)  mercy 
in  promising,  truth  in  performing.  The  heavens 
are  vast,  but  the  mercy  of  God  is  more  capacious; 
the  skies  are  high  and  bright,  but  the  truth  of  God 
is  more  eminent,  more  illustrious.  We  cannot  see 
further  than  the  heavens  and  clouds;  whatever  we 
see  of  God's  mercy  and  truth,  there  is  still  more 
to  be  seen,  more  reserved  to  be  seeA  in  the  other 
world. 

6.  Since  we  find  ourselves  so  defective  in  glorify- 
ing God,  we  must  beg  of  him  to  glorify  himself,  "to 
do  all,  to  dispose  all,  to  his  own  glory,  to  get  him- 
self honour,  and  make  himself  a  name;  (x'.  5.)  Be 
thou  exalted,  0  God,  above  the  heavens,  higher 
than  the  angels  themselves  can  exalt  thee  with  their 
praises;  and  let  thy  glory  he  spread  over  all  the 
earth.  Father,  glorify  thine  own  name;  thou  hast 
glorified  it,  t^lorify  it  again.  It  is  to  be  cur  first 
petition,  Hallowed  be  thy  name. 

6.  That  thy  beloved  may  be  delivered, 
save  imth  thy  right  hand,  and  answer  me. 
7.  God  hath  spoken  in  his  holiness,  I  will 
rejoice ;  I  will  dinde  Shechem.  .ind  mete 
out  the  valley  of  Succoth.     8.  Gilead  z> 


PSALMS,  CIX. 


5^6 

mine;  Manasseh  w  mine;  EjDhraim  also  w 
the  strength  of  my  head;  Judah  is  my  law- 
giver ;  9.  Moab  is  my  washpot;  over  Edom 
will  1  cast  out  my  shoe ;  over  Philistia  will 
[  triumph.  10.  Who  will  bring  me  into  the 
strong  city?  who  will  lead  me  into  Edom? 
11.  fViit  not  thou,  O  God,  who  hast  cast 
us  off?  and  wilt  not  thou,  O  God,  go  forth 
with  our  hosts?  12.  Give  us  help  from 
trouble:  for  vain  w  the  help  of  man.  13. 
Through  God  we  shall  do  valiantly :  for  he 
it  is  that  shall  tread  down  our  enemies. 

We  may  here  learn  how  to  pray  as  well  as  praise. 

1.  We  must  be  public-spirited  in  prayer,  and  bear 
upon  our  hearts,  at  the  throne  of  grace,  tlie  con- 
cerns of  the  church  of  God,  t'.  6.  It  is  God's  be- 
loved, and  therefore  must  be  ours;  and  therefore  we 
must  prav  for  its  deliverance,  and  reckon  we  are 
answei-edj  if  God  grant  what  we  ask  for  his  church, 
though  he  delay  to  give  us  what  we  ask  for  om-- 
selves.  Save  thy  church,  and  thou  ansiverest  me; 
I  hive  what  I  would  have.  Let  the  earth  be  filled 
with  God's  glory,  and  the  jirayers  of  David  are 
ended;  (Ixxii.  19,  20. )  he  desires  no  more. 

2.  We  must,  in  prayer,  act  faith  upon  the  power 
and  promise  of  God;  upon  his  power.  Save  ivith 
thy  right  hand,  which  is  mighty  to  save;  and  upon 
his  promise,  God  has  sjioken  in  his  holiness,  in  his 
holy  word,  to  which  he  has  sworn  by  his  holiness, 
and  therefore  /  ivill  rejoice,  v.  7.  What  lie  has 
promised  he  will  perform,  for  it  is  the  word  both 
of  his  truth  and  of  his  power.  An  active  faith  can 
rejoice  in  what  God  has  said,  though  it  be  not  yet 
done;  for  with  him  saying  and  doing  are  not  two 
things,  whatever  they  are  with  us. 

3.  We  must,  in  prayer,  take  the  comfort  of  what 
God  lias  secured  to  us  and  settled  upon  us,  th(Aigh 
we  are  not  yet  put  in  the  possession  of  it.  Gvd  had 
promised  David  to  give  him,  (1.)  The  hearts  (  f  liis- 
subjects;  and  therefore  he  surveys  the  se\cval  parts 
of  the  country  as  his  own  already,  Shcchem  and 
Succoth,  Gilead  and  Manassch,  Ej^hralm  and  Ju- 
dah, they  are  all  my  own,  v.  8.  With  such  assu- 
rance as  this  we  may  speak  of  tlie  pci-formance  of 
what  God  has  promised  to  the  Son  of  David;  he 
will,  without  fail,  give  him  the  heathen  for  his  in- 
heritance, and  the  utmost  Jiarts  of  the  earth  for  his 
possession;  for  so  has  he  spoken  in  his  holiness; 
nay,  of  all  the  particular  persons  that  were  given 
him,  he  will  lose  none;  he  also,  as  David,  shall  liave 
the  hearts  of  his  subjects,  John  vi.  37.  And,  (2.) 
The  necks  of  his  enemies;  these  are  promised,  and_ 
therefore  David  looks  upon  Moab,  and  Edom,  and' 
Philistia,  as  his  own  already;  (r.  9.)  Over  Philistia 
will  I  triumph,  which  explams  Ix.  8.  Philistia, 
triumph  thou  because  of  me;  which  some  think 
should  be  read,  O  my  soul,  triumph  thou  over  Phi- 
listia. Thus  the  exalted  Redeemer  is  set  down  at 
God's  right  hand,  in  a  full  assurance  that  all  his 
enemies  shall  in  due  time  be  made  his  footstool, 
though  all  things  are  not  yet  put  under  him, 
Heb.  ii.  8. 

4.  We  must  take  encouragement  from  the  l:)egin- 
ning  of  mercy,  to  pray  and  ho])e  for  tlie  perfecting 
of  it;  (v.  10,'  11.)  "Who  will  bring  me  into  the 
strong  cities,  that  are  yet  unconqucred?  Who  will 
make  me  master  of  tlie  country  of  Edom,  whicli  is 
vet  unsubdued?"  The  question,  probably,  was  to 
b  ■  del)ated  in  liis  privy  council,  or  a  council  of  war, 
Whit  methods  they  should  take  to  subdue  the 
Edomites,  and  to  reduce  that  countrv?  but  he  I 
brings  it  into  his  prayers,  and  leaves  it  in  God's  ! 


hands.  Wilt  not  thou,  0  God?  Certainly  thou  wilt. 
It  is  prob:ible  that  he  spake  with  the  "more  assu 
ranee  concerning  the  conquest  of  Edom,  because 
of  the  ancient  oracle  concerning  Jacob  and  Esau, 
tliat  the  elder  should  seTi>e  the  younger,  and  the 
blessing  of  Jacob,  by  which  he  was  made  Esau's 
loi'd,  Gen.  xxvii.  37. 

5.  We  must  not  be  discouraged  in  prayer,  nor 
beaten  off  from  our  hold  of  God,  though  rro\idence 
has,  in  some  instances,  frowned  upcn  us;  "  Though 
tliou  hast  cast  us  off,  yet  tlicu  wilt  now  go  forth  with 
our  hosts,  V.  11.  'l^\\o\i\M\\x.  co7nfort  us  again,  ixittv 
the  time  tliat  thou  hast  afflicted  us. "  Adverse  events 
are  sometimes  intended  for  the  trial  of  the  constan- 
cy of  our  faith  and  prayer,  which  we  ought  to  per- 
severe in,  whatever  difficulties  we  meet  with,  and 
not  to  faint. 

6.  We  must  seek  help  from  God,  renouncing  all 
confidence  in  tlie  creature;  {y.  12.)  '^  Lord,  give 
us  help  from  trouble,  prosper  our  designs,  and  de- 
feat tlie  designs  of  our  enemies  against  us."  It  is 
not  unseasonable  to  talk  of  trouble  at  the  same  time 
that  we  talk  of  triumplis,  especially  when  it  is  to 
quicken  praver  for  help  from  Heaven:  and  it  is  a 
good  plea,  Vain  is  the  help  of  man.  "It  is  really 
so,  and  therefore  we  are  undone  if  thou  do  not  help 
us;  we  apprehend  it  to  be  so,  and  therefore  depend 
upon  thee  for  help,  and  have  the  more  reason  to  ex- 
pect it." 

7.  We  must  depend  entirely  upon  the  favour  and 
grace  of  God,  both  for  strength  and  success  in  our 
work  and  warfare,  v.  13.  (1.)  We  must  do  cur 
part,  but  we  can  do  nothing  of  ourselves,  it  is  only 
through  God  that  we  shall  do  valiantly.  Blessed 
Paul  will  own  that  even  he  can  do  riothing,  nothing 
to  purpose,  but  through  Christ  strengthening  him, 
Pliil.  iv.  13.  (2.)  When  we  have  acquitted  our- 
selves ever  so  Avell,  yet  we  cannot  speed  by  any  me- 
rit or  might  of  our  own;  it  is  God  himself  that  treads 
down  our  eneinies,  else  we,  with  all  our  valour,  can- 
not do  it.  Whatever  we  do,  whatever  we  gain, 
God  must  have  all  the  glory. 

PSALM  CIX. 

Whether  David  penned  this  psalm  when  he  was  persecu- 
ted by  Saul,  or  when  his  son  Absalom  rebelled  against 
him,  or  upon  occasion  of  some  other  trouble  that  was 
given  him,  is  uncertain;  and  whether  the  particular  ene- 
my he  prays  against,  was  Saul,  or  Doeg,  or  Ahithophel, 
or  some  other  not  mentioned  in  the  story,  we  cannot  de- 
termine; but  it  is  certain  that  in  penning  it  he  had  an 
eye  to  Christ,  his  suflerings,  and  his  persecutors,  for  that 
imprecation  (v.  8.)  is  applied  to  Judas,  Actsi.  20.  The 
rest  of  the  prayers  here  against  his  enemies  were  the  ex- 
pressions, not  of  passion,  but  of  the  Spirit  of  prophecy. 
I.  He  lodges  a  complaint  in  the  court  of  heaven  for  the 
malice  and  base  ingratitude  of  his  enemies,  and  with  it 
an  appeal  to  the  righteous  God,  v.  1  .  .  5.  II.  He  prays 
against  his  enemies,  and  devotes  them  to  destruction,  v. 
6 . .  20.  HI.  He  prays  for  himself,  that  God  would  help 
and  succour  him  in  his  low  condition,  v.  21 . .  29.  IV. 
He  concludes  with  a  joyful  expectation  that  God  would 
appear  for  him,  v.  30,  31.  In  singing  this  psalm,  we 
must  comfort  ourselves  with  the  believing  foresight  of  the 
certain  destruction  of  all  the  enemies  of  Christ  and  his 
church,  and  the  certain  salvation  of  all  those  that  trust 
in  God,  and  keep  close  to  him. 

To  the  chief  musician.  A  psalm  of  David. 
1.  XT  OLD  not  thy  peace,  O  God  of  my 
JLX  praise;  2.  For  the  mouth  of  the 
wicked,  and  the  mouth  of  the  deceitful, 
are  opened  against  me :  the}'  have  spoken 
against  me^^  ith  a  lying  tongue.  .3.  Tliey  com- 
passed UK'  about  also  with  ^^olds  of  hatred, 
and  fought  against  me  without  a  cause.  4 
For  my  love  they  are  my  adversaries:  but 


PSALMS,  CIX. 


527 


I  give  viyselfiinto  prayer.  5.  And  the}^  have 
rewarded  me  evil  for  good,  and  hatred  for 
my  love. 

It  is  the  unspeakable  comfoit  of  all  good  people, 
that,  whoever  is  against  them,  God  is  for  them,  and 
to  him  they  may  apply  themselves  as  to  one  tliat  is 
pleased  to  concern  himself  for  them.  Thus  David 
here. 

1.  He  refers  himself  to  God's  judgment;  {v.  1.) 
"  Hold  not  thy  peace,  but  let  my  sentence  come  forth 
from  thy  presence,  xvii.  2.  Dehiy  not  to  give  judg- 
ment upon  the  appeal  made  to  thee."  God  saw 
what  his  enemies  did  against  him,  but  seemed  to 
connive  at  it,  and  to  keep  silence;  "Lord,"  says 
he,  "do  not  always  do  so."  The  title  he  gives  to 
God,  is  obsei'vabL-,  "  O  God  of  my  praise;  the 
God  in  wliom  /  glory,  and  not  m  any  wisdom  or 
strength  of  my  own;  from  whom  I  have  every  thing 
that  IS  my  praise;  the  God  whom  I  have  praised, 
and  will  pr;use,  and  hope  to  be  for  ever  praising." 
He  calls  God  the  God  of  his  mercy,  (lix.  10.)  here 
the  God  of  his  praise;  forasmuch  as  God  is  the 
God  of  our  7nercies,  we  must  make  him  the  God 
of  our  praises;  if  all  is  of  him  and  from  him,  all 
must  be  to  him  and  for  him. 

2.  He  complains  of  his  enemies,  showing-  that  they 
were  such  as  it  was  fit  for  the  righteous  God  to  ap- 

f)ear  against.  (1. )  They  were  very  spiteful  and  ma- 
icious;  they  are  wicked,  they  delight  in  doing  mis- 
chief, (v.  2. )  their  words  are  words  of  hatred,  v.  3. 
They  had  an  implacable  enmity  to  a  good  mm,  be- 
cause of  his  goodness.  "  They  open  their  mcuths 
against  me  to  swallow  me  up,  and  fight  against  me 
to  cut  me  off,  if  they  could."  (2.)  They  were  noto- 
rious liars;  now  a  liar  is  one  of  the  seven  things 
which  the  Lord  hates.  "They  arc  deceitful  in 
their  protestations  and  professions  of  kindness,  while 
at  the  same  time  they  speak  against  me  behind  my 
back,  ivith  a  lying  tongue."  They  were  equally 
false  in  their  flatteries  and  in  tlieir  calumnies.  (3.) 
They  were  both  politic  and  restless  in  their  designs; 
'*  They  compassed  me  about  on  all  sides,  so  that, 
which  way  soever  I  looked,  I  could  see  nothing 
but  what  made  against  me. "  (4. )  They  were  unjust; 
their  accusations  of  him,  and  sentence  against  him, 
were  all  groundless;  "  They  have  fought  against 
me  ivithout  a  cause,  I  never  gave  them  any  provo- 
cation;" nay,  which  was  worst  of  all,  (5!)  They 
were  very  ungrateful,  and  rewarded  him  evil  for 
good,  V.  5.  Many  a  kindness  he  had  done  them, 
and  was  upon  all  occasions  ready  to  do  them,  and 
yet  he  could  not  work  upon  them  to  abate  their 
malice  against  him ;  but,  on  the  conti'ary,  the)^  were 
the  more  exasperated,  because  they  could  not  pro- 
voke him  to  give  them  some  occasion  against  him; 
(x",  4.)  I'''or  my  love  they  are  my  adversaries.  The 
more  he  endeavoured  to  gratify  them,  the  more 
they  hated  him.  We  may  wonder  that  it  is  possi- 
ble that  any  should  be  so  wicked;  and  yet,  since 
there  have  been  so  many  instances  ot  it,  we  should 
not  wonder  if  any  be  so  wicked  against  us. 

3.  He  resolves  to  keep  close  to  his  duty,  and  take 
the  comfoit  of  that;  But  I  give  myself  unto  prayer, 
{y.  4.)  I  prayer,  so  it  is  in  the  original;  "  I  am  for 
prayer,  I  am  a  man  of  prayer,  I  love  prayer,  and 
prize  prayer,  and  practise  prayer,  and  make  a  busi- 
ness of  prayer,  and  am  in  my  element  when  I  am  at 
prayer.  A  good  man  is  made  up  of  prayer,  gives 
himself  to  prayer,  as  the  apostles,  Actsvi.  4.  When 
David's  enemies  falsely  accused  him,  and  misrepre- 
sented him,  he  applied  himself  to  God,  and  by 
prayer  com.mitted  his  cause  to  him.  Though  they 
were  his  adversaries  for  his  love,  yet  he  continued  to 
pray  for  ' .^lem;  if  others  are  abusive  and  injuriovis  to 
us,  yet  let  not  us  fail  to  do  our  duty  to  them,  nor  sm 
against  the  Lord  in  ceasing  to  pray  for  them,  1  Sam. 


xii.  23.  Though  they  hated  and  persecuted  him  fox . 
his  religion,  yet  he  kept  close  to  it;  they  laughed  at 
him  for  his  devotion,  but  they  could  not  laugh  him 
out  of  it:  Let  them  say  what  they  will,  1  give  my- 
self unto  prayer.  Kow,  herein  David  was  a  type 
of  Christ,  who  was  compassed  about  with  words  of 
hatred  and  lying  words;  whose  enemies  not  only 
persecuted  him  without  cause,  but  for  his  love  and 
his  good  works;  (John  x.  32. )  and  ytt  he  gave  him- 
self to  prayer,  to  pray  for  them;  Father,  forgive 
them. 

6.  Set  thou  a  wicked  man  over  him ;  and 
let  Satan  stand  at  his  right  hand.  7.  When 
he  shall  be  judged,  let  him  be  condemned; 
and  let  his  prayer  become  sin.  8.  Let  his 
days  be  few  :  and  let  another  take  his  office. 
9.  Let  his  children  be  fatherless,  and  his 
wife  a  widow.  1 0.  Let  his  children  be  con- 
tinually vagabonds,  and  beg  :  let  them  seek 
tJteir  bread  also  out  of  their  desolate  places. 
11.  Let  the  extortioner  catch  all  that  he 
hath;  and  let  the  stranger  spoil  his  labour. 
]  2.  Let  there  be  none  to  extend  mercy  unto 
him ;  neither  let  there  be  any  to  favour  his 
fatherless  children.  13.  Let  his  posterity 
be  cut  off;  and  in  the  generation  following 
let  their  name  be  blotted  out.  14.  Let  the 
iniquity  of  l)is  fathers  be  remembered  with 
the  LoKD ;  and  let  not  the  sin  of  his  mother 
be  blotted  out.  15.  Let  them  be  before  the 
Lord  continually,  that  he  may  cut  off  the 
memory  of  them  from  the  eaith.  16.  JBe- 
cause  that  he  remembered  not  to  show 
mercy,  but  persecuted  the  poor  and  needy 
man,  that  he  might  even  slay  the  broken  in 
heart.  1 7.  As  he  loved  cursing,  so  let  it  come 
unto  him ;  as  he  delighted  not  in  blessing,  so 
let  it  be  far  from  him.  18.  As  he  clothed 
himself  with  cursing  like  as  with  his  garment, 
so  let  it  come  into  his  bowels  like  water,  and 
like  oil  into  his  bones.  19.  Let  it  be  unto 
him  as  the  garment  ichich  covereth  him,  and 
for  a  girdle  wherewith  he  is  girded  conti- 
nually. 20.  Let  this  be  the  reward  of  mine 
adversaries  from  the  Lord,  and  of  them  that 
speak  evil  against  my  soul. 

David  here  fastens  upon  some  one  particular  per- 
son that  was  worse  than  the  rest  of  his  enemies,  and 
the  ringleader  of  them;  and,  in  a  devout  and  pious 
manner,  not  from  a  principle  of  malice  and  revenge, 
but  in  a  holy  zeal  for  God,  and  against  sin,  and  with 
an  eye  to  the  enemies  of  Christ,  particularly  Judas 
Avho  betrayed  him,  whose  sin  was  greater  than  Pi 
late's  that  condemned  him,  (John  xix.  11.)  he  im 
precates  and  predicts  his  destniction,  foresees  and 
pronounces  him  completely  miserable,  and  such  a 
one  as  our  Saviour  calls  him,  A  son  of  perdition. 
Calvin  speaks  of  it  as  a  detestable  piece  of  sacrilege, 
common  in  his  time  among  Franciscan  friars  and 
other  monks,  that,  if  any  one  had  malice  against  a 
neighbour,  he  might  hire  some  of  them  to  curse 
him  every  day,  which  he  would  do  in  the  words  of 
these  verses;  and  particularly  he  tells  of  a  lady 
in  France,  who,  being  at  variance  with  her  own 
and  only  son,  hired  a  parcel  of  friars  to  curse  him 
in  these  words.     Greater  impiety  can  scarcely  be 


628 


PSALMS,  CIX. 


•imagined  than  to  vent  a  devilish  passion  in  the  lan- 
guage of  sacred  writ;  to  kindle  strife  with  coals 
snatched  from  God's  altar,  and  to  call  for  fire  from 
heaven  with  a  tongue  set  on  fire  of  hell. 

I.  The  imprecations  here  ai'e  very  terrible;  woe, 
and  a  thousand  woes,  to  that  man  against  whom  God 
says  Amen  to  them:  and  they  are  all  in  full  force 
against  the  implacable  enemies  and  persecutors  of 
God's  church  and  people,  that  mill  not  refient,  to 

five  him  glory.     It  is  here  foretold  concerning  this 
ad  man, 

1.  That  he  should  be  cast  and  sentenced  as  a 
criminal,  with  all  the  dreadful  pomp  of  a  trial,  con- 
viction, and  condemnation;  {v.  6,  7.)  Set  thou  a 
wicked  man  over  him,  to  be  as  crael  and  oppressive 
to  him  as  he  has  been  to  otliers;  for  God  often  makes 
one  wicked  man  a  scourge  to  another,  to  spoil  the 
spoilers,  and  to  deal  treacherously  with  those  that 
have  dealt  treacherously.  Set  the  nvicked  one  over 
him,  so  some;  that  is,  Satan,  as  it  follows;  and  then 
it  was  fulfilled  in  Judas,  into  whom  Satan  entered, 
to  hurr}^  him  into  sin  first,  and  then  into  despair. 
Set  his  own  wicked  heart  over  him,  set  his  own 
conscience  against  him,  let  that  fly  in  his  face.  Let 
Satan  stand  on  his  right  hand,  and  be  let  loose 
against  him  to  deceive  him,  as  he  did  Ahab  to  his 
destructicn,  and  then  to  accuse  him  and  resist  him, 
and  then  he  is  certainly  cast,  having  no  interest  in 
that  Advocate  who  alone  can  say,  The  Lord  rebuke 
thee,  Satan;  (Zech.  iii.  1,  2.)  when  he  shall  be 
judged  at  men's  bar,  let  not  his  usual  arts  to  evade 
justice  do  him  any  service,  but  let  his  sin  find  him 
out,  and  let  him  be  condemned;  nor  shall  he  escape 
before  God's  tribunal,  but  be  condemned  there 
when  the  day  of  inquisition  and  recompense  shall 
come.  Let  his  jirayer  become  sin,  as  the  clamours 
of  a  condemned  malefactor  not  only  find  no  accep- 
tance, but  are  looked  upon  as  an  affront  to  the  court. 
The  prayers  of  the  wicked  are  now  become  sin,  be- 
cause soured  with  the  leaven  of  hypocrisy  and  ma- 
lice; and  so  they  will  in  the  great  day,  because  then 
it  will  be  too  late  to  cry.  Lord,  Lord,  often  to  us. 
Let  every  thing  be  turned  against  him  and  improv- 
ed to  his  disadvantage,  even  his  prayers. 

2.  That,  being  condemned,  he  should  be  execut- 
ed as  a  most  notorious  malefactor.  (1.)  That  he 
should  lose  his  life,  and  the  number  of  his  months  be 
cut  off  in  the  midst,  l)y  the  sword  of  justice;  Let  his 
days  be  few,  or  shortened,  as  a  condenmed  criminal 
has  but  a  few  days  to  live;  {v.  8.)  such  bloody  and 
deceit/ill  men  shall  not  live  out  half  their  days. 
(2.)  That,  consequently,  all  his  places  should  be 
disposed  of  to  others,  and  they  should  enjoy  his  pre- 
ferments and  employments;  Let  another  take  his 
office.  This  St.  Peter  applies  to  the  fiUijig  up  of 
Judas's  room  in  the  ti-uly  sacred  college  of  the  apos- 
tles, by  the  choice  of  Matthias,  Acts  i.  20.  Those 
that  mismanage  their  tmsts  will  justly  have  their 
office  taken  from  them,  and  given  to  those  that  will 
approve  themselves  faithful.  (3.)  That  liis  family 
should  be  beheaded  and  beggared;  that  his  wife 
should  be  made  a  widow,  and  his  children  fatherless, 
by  his  untimely  death,  x'.  9.  Wicked  men,  by  their 
wicked  courses,  bring  ruin  upon  their  wives  and 
children,  whom  they  ought  to  take  care  of  and  pro- 
vide for.  Yet  his  children,  if,  when  they  lost  their 
lather,  they  had  a  comi)etency  to  live  upon,  might 
still  subsist  in  comfort;  but  thc'V  shall  be  vagabonds, 
and  shall  beg;  they  shall  not  have  a  house  of  their 
own  to  live  in,  nor  any  certain  dwelling-place,  nor 
know  where  to  have  a  meal's  meat,  but  shall  creep 
out  of  their  desolate  places  with  fear  and  trembling, 
like  beasts  out  of  tlieir  dens,  to  seek  (heir  bread,  {v. 
10.)  because  they  arc  conscious  to  themselves  that 
all  mankind  have  reason  to  hate  them  for  their  fa- 
ther's "sake.  (4. )  I'hat  his  estate  should  be  ruined, 
as  the  estates  of  malefactors  are  confiscated;  (y.  11. ) 


Let  the  extortioner,  the  officer,  seize  all  that  he  hcu, 
and  let  the  stranger,  who  Avas  nothing  akin  to  his 
estate,  spoil  his  labour,  either  for  his  crimes  or  for 
his  debts.  Job  v.  4,  5.  (5. )  That  his  posterity  should 
be  miserable.  Fatherless  children,  tluugh  they 
have  nothing  (jf  thtir  own,  yet  scmetimes  are  well 
provided  f  r  by  the  kindness  of  those  whom  God 
inclines  to  pity  them ;  but  this  wicked  man  having 
never  showed  mercy,  there  shall  be  none  to  extend 
mercy  to  him,  hy  favouring  his  fatherless  children, 
when  he  is  gone,  v.  12.  The  children  cf  wicked 
parents  often  fai-e  the  worse  for  their  parents'  wick- 
edness this  way ;  the  bowels  of  nun's  ccmpassicn  are 
shut  up  from  them,  which  yet  ought  net  to  be;  for 
why  should  children  suflfer  for  th>.t  whicli  was  net 
their  fault,  but  their  infelicity?  (6.)  That  his  me- 
mory should  be  inf.;mf  us,  and  buried  in  oblivicn  and 
disgrace;  {v.  13.)  Let  h,s posterity  be  cut  off;  let  hia 
end  be  to  destruction,  so  Ur.  Hanimc  nd;  and  in  the 
next  generation  let  their  name  be  blotted  out,  or  re- 
membered with  contempt  and  indignatif  n,  and  {v. 
15.)  let  an  indelible  mark  cf  disgr  ce  be  left  upon  it. 

See  here  what  hurries  s'  me  to  sliameful  deaths, 
and  brings  the  families  and  estates  cf  others  to  iniin; 
makes  them  and  theirs  despicable  and  odicus,  and 
entails  poverty,  and  shame,  and  misery,  uprn  their 
posterity;  it  is  sin,  that  mischievcus  destructive 
thing.  The  learned  Dr.  Hammond  applies  this  to 
the  final  dispersion  and  desolation  of  the  Jewish  na- 
tion for  their  crucifying  Christ:  their  princes  and 
people  were  cut  off,  their  country  laid  waste,  their 
posterity  made  fugitives  and  vagabonds. 

II.  The  gi'ound  of  the  se  imprecations  bespeaks 
them  very  just,  though  they  sound  very  severe. 

1.  To  justify  the  imprecations  of  vengeance  upon 
the  sinner's  posterity,  the  sin  of  his  ancestors  is  here 
brought  into  the  account,  {v.  14,  15.)  the  iniquity 
of  his  fathers,  and  the  sin  of  his  mother.  These 
God  often  visits,  even  upon  the  children's  children, 
and  is  not  unrighteous  therein:  when  wickedness 
has  long  run  in  the  blood,  justly  does  thfe  curse  run 
along  with  it.  Thus  all  the  innocent  blood  that  had 
been  shed  upon  the  earth,  from  that  of  righteous 
Abel,  was  required  from  that  persecuting  genera- 
tion, who,  by  putting  Christ  to  death,  Jilled  up  the 
measure  of  their  fathers,  and  left  as  long  a  train  of 
vengeance  to  follow  them  as  the  train  of  guilt  was 
that  went  before  them,  which  they  themselves 
agreed  to  by  saying.  His  blood  be  upon  us,  and  on 
our  children. 

2.  To  justify  the  imprecations  of  vengeance  upon 
the  sinner  himself,  his  own  sin  is  here  charged  upon 
him,  which  called  aloucf  for  it. 

(1.)  He  had  loved  ciiielty,  and  therefore  give 
him  blood  to  drink;  {v.  16.)' He  remembered  not  to 
show  mercy,  remembered  net  those  c(  iisiderations 
which  would  have  induced  him  to  show  mercy;  re- 
membered not  the  objects  of  compassirn  that  had 
been  presented  to  him ;  but  persecuted  the  poor, 
whom  he  should  have  protected  and  relicAed;  and 
slew  the  broken  in  heart,  whom  he  should  have  com- 
forted and  healed.  Here  is  a  barbarous  man  indcctl, 
not  fit  to  live. 

(2. )  He  had  loved  cursing,  and  therefore  let  the 
curse  come  upon  his  head,  v.  17- -19.  These  that 
were  out  of  the  reach  of  his  cruelty,  he  let  fly  at 
with  his  curses,  which  were  impotent  and  ridicu- 
lous; but  they  shall  return  upon  him.  He  delighted 
not  in  blessing;  he  tock  no  pleasure  in  wishing  well 
to  others,  nor  in  seeing  others  do  well;  he  wruld 
give  no  body  a  good  word  or  a  good  wish,  much  less 
would  he  do  any  body  a  good  tuni;  and  so  let  all 
good  be  far  from  him.  He  clothed  himself  with 
cursing;  he  was  proud  of  it  as  an  oniamcnt,  that  he 
could  frighten  all  about  him  with  the  curses  he  was 
liberal  of;  he  confided  in  it  as  armour,  which  would 
I  secure  him  from  the  insults  of  those  he  feared.  And 


PSALMS,  CIX. 


let  him  have  enough  of  it  Was  he  fond  of  cursing? 
Let  God's  curse  come  into  his  dowels  like  water,  and 
swell  him  as  with  a  dropsy,  and  let  it  soak  like  oil 
into  hio  bones.  The  word  of  the  curse  is  quick  and 
powerful,  and  divides  between  the  Joints  and  the 
marrow:  it  works  powerfully  and  effectually;  it 
fastens  on  the  soul;  it  is  a  piercing  thing,  and  there 
is  no  antidote  against  it.  Let  it  compass  him  on 
every  side  as  a  garment,  v.  19.  Let  God's  cursing 
him  be  his  shame,  as  his  cursing  his  neighbour  was 
his  pride;  let  it  cleave  to  him  as  a  girdle,  and  let 
him  never  be  able  to  get  clear  of  it.  Let  it  be  to 
him  like  the  waters  of  jealousy,  which  caused  the 
belly  to  swell  and  the  thigh  to  rot.  This  points  at 
the  utter  ruin  of  Judas,  and  the  spiritual  judgments 
which  full  on  the  Jews  for  crucifying  Christ.  The 
psalmist  concludes  his  imprecations  with  a  ten-ible 
Amen,  which  signifies  not  only,  "  I  wish  it  may  be 
so,"  but  "I  know  it  shall  be  so;"  Let  this  be  the 
reward  of  mine  adversaries  from,  the  Lord,  v.  20. 
And  this  will  be  the  reward  of  all  the  adversaries 
of  the  Lord  Jesus:  his  enemies,  that  will  not  have 
him  to  reign  over  them,  shall  be  brought  forth  and 
slain  before  him.  And  he  will  one  day  recompense 
tribulation  to  them  that  trouble  his  people. 

21 .  But  do  thou  for  me,  O  God  the  Lord, 
for  thy  name^s  sake :  because  thy  mercy  is 
good,  dehver  thou  me.  22.  For  I  aw.  poor 
and  needy,  and  my  heart  is  wounded  within 
me.  23.  I  am  gone  Uke  the  shadow  when 
itdechneth:  I  am  tossed  up  and  down  as 
the  locust.  24.  My  knees  are  weak  through 
fasting,  and  my  flesh  faileth  of  fatness.  25. 
I  became  also  a  reproach  unto  them :  when 
tliey  looked  upon  me  they  shaked  their  heads. 
26.  Help  me,  O  Lord  my  God :  O  save  me 
according  to  thy  mercy;  27.  That  they 
may  know  that  this  is  thy  hand;  that  thou. 
Lord,  hast  done  it.  28.  Let  them  curse, 
but  bless  thou :  when  they  arise,  let  them  be 
ashamed;  but  let  thy  servant  rejoice.  29. 
Let  mine  adversaries  be  clothed  with  shame ; 
and  let  them  cover  themselves  with  their 
own  confusion,  as  with  a  mantle.  30.  I 
will  greatly  pmise  the  Lord  with  my  mouth ; 
yea,  I  will  praise  him  among  the  multitude. 
31.  For  he  shall  stand  at  the  right  hand  of 
the  poor,  to  save  him  from  those  that  con- 
demn his  soul. 

David,  having  denounced  God's  wrath  against 
his  enemies,  here  takes  God's  comforts  to  him- 
self, but  in  a  very  humble  manner,  and  without 
boasting. 

1.  He  pours  out  his  complaint  before  God  con- 
cerning the  low  condition  he  was  in,  which  probably 
gave  advantage  to  his  enemies  to  insult  over  him; 
"  I  am  poor  and  needy,  and  therefore  a  proper  ob- 
ject of  pity,  and  one  that  needs  and  craves  thy  help. " 
(1.)  He  was  troubled  in  mind;  (x".  22.)  My  heart 
is  troubled  within  me;  not  only  broken  with  outward 
troubles,  which  sometimes  prostrate  and  sink  the 
spirits,  but  wounded  with  a  sense  of  guilt;  and  a 
wounded  sfiirit  who  can  bear?  who  can  heal?  (2.) 
He  apprehended  himself  drawing  near  to  his  end; 
I  arn  gone  like  the  shadow  when  it  declines;  as  good 
as  gone  already.  Man's  life,  at  best,  is  like  a  sha- 
dow, sometimes  it  is  like  the  evening  shadow,  the 
presage  of  night  approaching,  like  the  shadow  lohen 
it  declines.     (3.)   He  Avas  unsettled;  tossed  up  and 

Vol.  hi.— 3  X 


529 

down  like  the  locust;  his  mind  fluctuating  and  un- 
steady, still  putting  him  upon  new  counsels;  his  out- 
ward condition  far  from  any  fixation,  but  still  upon 
the  remove,  hunted  like  a  partridge  on  the  moun- 
tains. (4.)  His  body  was  wasted,  and  almost  worn 
away;  {y.  24.)  My  knees  are  weak  through  fasting; 
either  forced  fasting,  for  want  of  food  when  he  was 
persecuted,  or  for  want  of  appetite  when  he  was 
sick;  or  voluntary  fasting,  when  he  chastened  his 
soul  either  for  sin  or  affliction,  his  own  or  others, 
XXXV.  13. — Ixix.  10.  '' My  Jiesh  fails  of  fatness; 
it  has  lest  the  fatness  it  had,  so  tJEiat  I  am  become  a 
skeleton,  nothing  but  skin  and  bones."  But  it  is 
better  to  have  this  leanness  iu  the  body,  while  the 
soul  prospers  and  is  in  health,  than,  like  Israel,  to 
have  leanness  sent  into  the  soul,  while  the  body  is 
feasted.  (5.)  He  was  ridiculed  and  reproached  bv 
his  enemies;  {y.  25.)  his  devotions  and  his  afflictions 
they  made  the  matter  of  their  laughter;  upon  botli 
those  accounts,  God's  people  have  been  exceedingly 
filled  with  the  scorning  of  those  that  were  at  ease. 
In  all  this  David  was  a  type  of  Christ,  who  in  lus 
humiliation  was  thus  wounded,  thus  weakened^  thus 
reproached;  he  was  also  a  type  of  the  church,  which 
is  often  afflicted,  tossed  with  tempests,  and  not  com- 
forted. 

2.  He  prays  for  mercy  for  himself,  in  general, 
(t^.  21.)  "Do  thou  for  me,  O  God  the  Lord;  ap- 
pear for  me,  act  for  me."  If  God  be  for  us,  he  will 
do  for  us,  will  do  more  abundantly  far  us  than  we 
are  able  either  to  ask  or  think.  He  does  not  pre- 
scribe to  God  what  he  should  do  for  him,  but  rtfcrs 
himself  to  his  wisdom;  "Lord,  do  for  me  what 
seenis  good  in  thine  eyes.  Do  that  which  thtti 
knowest  will  be  for  me,'  really  ftir  me,  in  the  issue 
for  me,  though,  for  the  present,  it  may  seem  to  make 
against  me."  More  particularly,  he  pi-ays,  {v.  26.) 
"  Help  me,  O  Lord  my  God,  O  save  me.  Help 
me  under  my  trouble,  save  me  cut  of  my  trouble: 
save  me  from  sin,  help  me  to  do  my  duty."  He 
prays,  (v.  28.)  Though  they  curse,  bless  thou. 
Here,  (1.)  He  despises  the  causeless  curses  of  his 
enemies;  Let  them  curse.  He  said  of  Shimei,  So 
let  him  curse.  They  can  but  show  their  malice; 
they  can  do  him  no  m'ore  mischief  than  the  bird  by 
wandering,  or  the  swallow  by  flying,  Prov.  xxvi. 
2.  (2.)  He  values  the  blessing 'of'^ God  as  sufficient 
to  balance  their  curses;  Bless  thou,  and  then  it  is 
no  matter  though  they  curse.  If  God  bless  us,  we 
need  not  care  who  curses  us;  for  how  can  they  curse 
ivhom  God  has  not  cursed,  nay,  whom  he  has  bless- 
ed? Numb.xxiii.  8.  Men's  curees  are  impotent, 
God's  blessings  are  omnipotent;  and  those  whom  we 
unjustly  curse,  may  in  faith  expect,  and  pray  for. 
God's  blessing,  his  special  blessing.  When  the 
Pharisees  cast  out  the  poor  man  for  confessing 
Christ,  Christ  found  him,  John  ix.  35.  When 
men,  without  cause,  say  all  tlie  ill  they  can  of  us, 
and  wish  all  the  iUs  they  can  to  us,  we  may  with 
comfort  lift  up  our  heart  to  God  in  this  petition. 
Let  them  curse,  but  bless  thou.  He  prays,  {v.  28..) 
Let  thy  sei-vant  rejoice.  They  that  know  how  to 
value  God's  blessing,  let  them  but  be  sure  of  it,,  and 
they  wiU  be  glad  of  it. 

3.  He  prays  that  his  enemies  might  be  ashamed^ 
(t'_.  28.)  clothed  with  shame;  {v.  29.)  that  they 
might  cover  themselves  with  their  own  confusioii; 
that  they  might  be  left  to  themselves  to  do  that 
which  would  expose  them,  and  marsifest  their  follvi 
before  all  men;  or  rather,  that  they  might  be  dis- 
appointed in  their  designs  and  entci-priscs  against 
David,  and  thereby  might  ho.  flpled'  with  shame,  as 
the  adversaries  of  the  Jews  were,  Neh.  vi.  15. 
Nay,  this  he  prays,  tliat  they  might  be  brought  to 
repentance,  which  is  the  chief  thing  we  should  beg 
of  God  for  our  enemies:  sinners,  indeed,  bring 
shame  upon  themselves,  but  they  are  trae  penitents 


530 


PSALMS,  CX 


.  that  take  shame  to  themselves,  and  cover  them- 
selves ivith  their  oivn  confusion. 

4.  He  pleads  God's  glory,  the  honour  of  his  name; 
Do  for  me,  for  thy  name^s  sake,  {y.  21.)  especially 
the  honour  of  his  goodness,  by  which  he  has  pro- 
claimed his  name;  "  Deliver  me,  because  thy  mercy 
is  good;  it  is  what  thou  thyself  dost  delight  in,  and 
it  is  what  I  do  depend  upon.  Save  me,  not  accord- 
ing to  my  merit,  for  I  have  none  to  pretend  to,  but 
according  to  thy  mercy;  let  that  be  the  fountain, 
the  reason,  the  measure,  of  my  salvation." 

Lastly,  He  concludes  the  psalm  with  joy,  the  joy 
of  faith;  joy,  in  assurance  that  his  present  conflicts 
would  end  in  triumphs.  (1.)  He  promises  God  that 
he  will  praise  him;  {v.  30.)  ^'  I nvill greatly  Jiraise 
the'  Lord,  not  only  with  my  heart,  but  ivith  my 
Tnouth;  I  will  praise  him,  not  in  secret  only,  but 
among  the  multitude."  ■  (2.)  He  promises  himself 
that  he  shall  have  cause  to  praise  God;  {v.  31.)  He 
shall  stand  at  the  right  hand  of  the  poor,  nigh  to 
him,  a  present  Help:  he  shall  stand  at  his  right 
hand,  as  his  Patron  and  Advocate,  to  plead  his 
cause  against  his  accusers,  and  to  bring  hrni  off;  to 
save  him  from  those  that  condemn  his  soul,  and 
would  execute  it,  if  they  could.  God  was  David's 
Protector  in  his  sufferings,  and  was  present  also 
with  the  Lord  Jesus  in  his,  stood  at  his  right  hand, 
so  that  he  was  not  m.oved,  (xvi.  8. )  saved  his  soul 
from  those  that  pretended  to  be  the  judges  of  it, 
and  received  it  into  his  own  hands.  Let  all  those 
that  suffer  according  to  the  will  of  God,  commit  the 
keeping  of  their  souls  to  him. 

PSALM  CX. 

This  psalm  is  pure  gospel;  it  is  only,  and  wholly,  concern- 
ing- Christ,  the  Messiah,  promised  to  the  fathers,  and  ex- 
pected hy  them.  It  is  plain  that  the  Jews  of  old,  even 
the  worst  of  them,  so  understood  it,  however  the  modern 
JJcws  have  endeavoured  to  pervert  it,  and  to  rob  us  of  it; 
for  when  the  Lord  Jesus  proposed  a  question  to  the  Pha- 
risees upon  the  first  words  of  this  psalm,  where  he  takes 
it  for  granted  that  David,  in  spirit,  callsChrist  his  Lord, 
though  he  was  his  Son,  they  chose  rather  to  say  no- 
thing, and  to  own  themselves  gravelled,  than  to  miike  it 
a  question  whether  David  does  indeed  speak  of  the  Mes- 
siah or  no;  for  they  freely  yield  so  plain  a  truth,  though 
thej-  foresee  it  will  turn  to  their  o^vn  disgrace,  Multh. 
Kxii.  41,  &c.  Of  him  therefore,  no  doubt,  the  prophet 
here  speaks,  of  him,  and  of  no  other  man.  Christ,  as 
our  Redeemer,  evecutes  the  office  of  a  prophet,  of  a 
priest,  and  of  a  king,  with  reference  both  to  his  humilia- 
tion and  his  cxallatton;  and  of  e  ich  of  these  we  have 
here  an  account.  I.  His  prophetical  office,  v.  2.  \\. 
His  priestly  office,  v.  4.     HI.   His  kingly  office,  v.  1,  3, 

6,  6.     IV'.   His  estates  of  humiliation  and  exaltation,  v. 

7.  In  singing  this  psalm,  we  must  act  faith  upon  Christ, 
submit  ourselves  entirely  to  him,  to  his  grace  and  so- 
vernmetit,  and  triumph  in  him  as  our  Prophet,  Priest, 
and  King,  by  whom  we  hope  to  be  ruled,  and  taught, 
and  saved,  for  ever;  and  as  tlie  Prophet,  Priest,  and 
King,  of  the  whole  church,  who  shall  reign  till  he  has 
put  down  all  opposing  rule,  principality,  and  power,  and 
delivered  up  the  kingdom  to  God  the  Father. 

A  psalm  of  David. 

1.  ^'¥^HE  Lord  said  unto  my  Lord,  Sit 
JL  thou  at  my  right  hand,  until  I  make 
thine  enemies  thy  footstool.  2.  The  Lord 
shall  send  the  rod  of  thy  strength  out  of 
Zion:  rule  thou  in  the  midst  of  thine  enemies. 
3.  Thy  people  shall  he  willing  in  the  day 
of  thy  power,  in  the  beauties  of  holiness 
from  the  womb  of  the  morning :  thou  hast 
(he  dew  of  thy  youth.  4.  The  Lord  hath 
swom,  and  will  not  repent,  Thou  art  a  priest 
for  ever  after  the  order  of  Melchizedek. 

Some  have  called  this  psalm  David's  creed,  al- 
most all  the  articles  of  the  Christian  faith  being 


found  in  it:  the  title  calls  it  David's  psaim:  foi,  in 
the  bcheying  foresight  of  the  Messiah,  he  both 
pi-aised  God  and  solaced  himself;  mucli  more  may 
■we,  in  singing  it,  to  whom  that  is  fulfilled,  and 
therefore  more  clearly  revealed,  which  is  here 
foretold 

Glorious  things  are  here  spoken  of  Christ,  and 
such  as  oblige  us  to  consider  how  great  he  is. 

I.  He  is  David's  Lord;  we  must  take  special  no- 
tice of  this,  because  he  himself  does;  (Matth.  xxii. 
43.)  David,  in  spirit,  calleth  him  Lord.  And  as 
tlie  apostle  proves  the  dignity  of  Melchizedek,  and 
in  liim  of  Christ,  by  this,  that  so  great  a  man  as 
Abraham  has  paid  him  tithes,  (Heb.  vii.  4. )  so  we 
may  by  this  prove  the  dignity  of  the  Lord  Jesus, 
that  David,  that  great  man,  called  him  his  Lord: 
by  him  that  king  acknowledges  himself  to  reign, 
and  to  him  to  be  acceptable  as  a  servant  to  his 
Lord.  Some  think  he  calls  him  his  Lord,  because 
he  was  the  Lord  that  was  to  descend  from  him;  his 
Son,  and  yet  his  Lord.  Thus  his  immediate  mo- 
tl>er  calls  him  her  Saviour;  (Luke  i.  47.)  even  his 
parents  were  his  subjects,  his  saved  ones. 

n.  He  is  constituted  a  sovereign  Lord  by  the 
counsel  and  decree  of  God  himself:  The  Lord,  Je- 
hovah, said  unto  hi?n.  Sit  as  a  king.  He  receives 
of  the  Father  this  honour  and  glory;  (2  Pet.  i.  17.) 
from  him  who  is  the  Fountain  of  honour  and  power, 
and  takes  it  not  to  himself.  He  is  therefore  rightful 
Lord,  and  his  title  is  incontestable;  for  what  God 
has  said  cannot  be  gainsaid.  He  is  therefore  ever- 
lasting Lord;  for  what  God  has  said  shall  not  be 
unsaid.  He  will  certainly  take  and  keep  possession 
of  that  kingdom  which  the  Father  has  committed  to 
him,  and  none  can  hinder. 

ni.  He  was  to  be  advanced  to  the  highest  honour, 
and  intrusted  with  an  absolute  sovereign  power, 
both  in  heaven  and  in  earth;  Sit  thou  at  tny  right 
hand.  Sitting  is  a  resting  posture:  after  his  ser- 
vices and  sufferings,  he  entered  into  rest  from  all 
his  labours.  It  is  a  ruling  posture;  he  sits  to  give 
law,  to  give  judgment:  it  is  a  remaining  posture;  he 
sits  like  a  king  for  ever;  sitting  at  the  right  hand 
of  God  denotes  both  his  dignity  and  his  dominion, 
the  honour  put  upon  him,  and  the  tiiists  reposed  in 
him,  by  the  Father.  All  the  favours  that  come 
from  God  to  man,  and  all  tlie  service  that  comes 
from  man  to  God,  pass  through  his  hand. 

IV.  All  his  enemies  were  in  due  time  to  be  made 
his  footstool,  and  not  till  then;  but  then  also  he 
must  reign  in  the  glory  of  the  Mediator,  though 
the  work  of  the  Mediator  Avill  be,  in  a  manner, 
it  an  end.  Note,  1.  Even  Christ  himself  has  ene- 
mies that  fight  against  his  kingdom  and  subjects, 
his  honour  and  interest,  in  the  world:  there  are 
those  that  will  not  have  him  to  reign  over  them, 
and  thereby  they  join  themselves  to  Satan,  who  will 
not  have  him  to  reign  at  all.  2.  These  enemies 
will  be  tnade  his  footstool;  he  will  subdue  them, 
and  triumph  over  them;  he  will  do  it  easily,  as 
easily  as  we  put  a  footstool  in  its  proper  place,  and 
such  a  propriety  there  will  be  in  it;  he  will  make 
himself  easy  by  the  doing  of  it,  as 'a  man  that  sits 
with  a  footstool  under  his  feet;  he  will  subdue  them 
in  such  a  way  as  shall  be  most  for  his  hon(xir,  and 
their  perpetual  disgrace;  he  will  tread  down  the 
wicked,  Mai.  iv.  3.  3.  God  the  Father  has  under- 
taken to  do  it;  I  will  make  them  thy  footstool,  who 
can  do  it.  4.  It  will  not  be  done  inunediately.  All 
liis  enemies  are  now  in  a  chain,  but  not  vet  made 
his  footstool:  this  the  apostle  observes,  (Heb.  ii.  8.) 
JVe  see  not  yet  all  things  put  under  him.  Christ 
himself  must  wait  for  the  completing  of  his  victo- 
ries and  triumphs.  5.  He  shall  reign  till  it  is  done; 
and  all  their  might  and  malice  shall  not  give  the 
least  disturi^ance  to  his  government.  His  sitting 
at  God's  right  hand  is  a  pledge  to  him  of  his  set-   , 


PSALMS,  ex. 


531 


ting  his  feet,  at  last,  on  the  necks  of  all  his  ene- 
mies. 

V.  That  he  should  have  a  kingdom  set  up  in  the 
world,  beginning  at  Jerusalem;  {v.  2.)  "  T/ie  Lord 
shall  send  the  rod  or  sceptre  of  thy  strerigth  out  of 
Zion,  by  which  thy  kingdom  shall  be  erected, 
maintained,  and  administered."  The  Messiah, 
when  he  sits  on  the  right  hand  of  the  Majesty  in 
the  he?  .rens,  will  have  a  church  on  earth,  and  will 
have  an  eye  to  it;  for  he  is  King-  iifion  the  holy  hills 
of  Zion,  (ii.  6.)  in  opposition  to  Mount  Sinai,  that 
frightful  mountain  on  which  the  law  was  given, 
Heb.  xii.  18,  24.  Gal.  iv.  24,  25.  The  kingdom 
of  Christ  took  i-ise  from  Zion,  the  city  of  David;  for 
he  was  the  Son  of  David,  and  was  to  have  the 
throne  of  his  father  David.  By  the  rod  of  his 
strength,  or  his  strong  rod,  is  meant  his  everlasting 
gospel,  and  the  power  of  the  Holy  Ghost  going 
along  with  it;  the  report  of  the  word,  and  the  arm 
of  the  Lord  accompanying  it,  (Isa.  liii.  1.  Rom.  i. 
16.)  the  gospel  coming  in  word,  and  in  power,  and 
in  the  Holy  Ghost,  1  Thess.  i.  5.  By  the  word  and 
Spirit  of  God,  souls  were  to  be  reduced  first,  and 
brought  into  obedience  to  God,  and  then  ruled  and 
governed  according  to  the  will  r  f  God.  This  strong 
rod  God  sent  forth;  he  poured  out  the  Spirit,  and 
gave  both  commissions  and  qualifications  to  them 
that  preached  the  word,  and  ministered  the  Spirit, 
Gal.  iii.  5.  It  was  sent  out  of  Zion,  for  there  the 
Spirit  was  given,  and  there  the  preaching  of  the 
gospel  among  all  nations  must  begin,  at  Jeinisalem. 
See  Lvike  xxiv.  47,  49.  Out  of  Zion  must  go  forth 
the  law  of  faith,  Isa.  ii.  3.  Note,  The  gospel  of 
Christ,  being  sent  of  God,  is  inighty  through  God 
to  do  wonders,  2  Cor.  x.  4.  It  is  the  rod  of  Christ's 
strength.  Some  make  it  to  allude  not  only  to  tlie  scep- 
tre of  a  prince,  denoting  the  glory  of  Christ  shining 
in  the  gospel,  but  to  a  shepherd's  crook,  his  rod  and 
staff,  denoting  the  tender  care  Christ  takes  of  his 
church;  for  he  is  both  the  great  and  good  Shepherd. 

VI.  That  his  kingdom,  being  set  up,  shall  be 
maintained  and  kept  up  in  the  world,  in  despite  of 
all  the  oppositions  of  the  power  of  darkness.  1.' 
Christ  shall  rule,  shall  give  laws,  and  govern  his 
subjects  by  them;  shall  perfect  them,  and  make 
tliem  easy  and  happy;  shall  do  his  own  will,  fulfil 
his  own  counsels,  and  maintain  his  own  interests 
among  men.  His  kingdom  is  of  God,  and  it  shall 
stand;  his  crown  sits  fast  on  his  head,  and  there  it 
shall  flourish.  2.  He  shall  i-ule  in  the  midst  of  his 
eiiemics.  He  sits  in  heaven  in  the  midst  of  his 
friends;  his  throne  of  glory  there  is  surrounded  with 
none  but  faithful  worshippei's  of  him,  Rev.  v.  11. 
But  he  rules  on  earth  in  ttie  midst  of  his  enemies, 
and  his  throne  of  government  here  is  surrounded 
with  those  that  hate  him,  and  fight  against  him. 
•Christ's  church  is  a  lily  among  thorns,  and  his  dis- 
ciples are  sent  forth  as  sheep  in  the  midst  of  wolves: 
he  knows  where  they  dwell,  even  where  Satan's 
seat  is;  (Rev.  ii.  13.)  and  this  redounds  to  his  ho- 
nour, that  he  not  only  keeps  his  ground,  but  gains 
his  point,  notwithstanding  all  the  malignant  policies 
and  powers  of  hell  and  earth,  which  cannot  shake 
the  rock  on  which  the  church  is  built.  Great  is  the 
truth,  and  will  prevail. 

VII.  That  he  should  have  a  great  number  of 
subjects,  who  should  be  to  him  for  a  name  and  a 
praise,  v.  3. 

1.  That  they  should  be  his  own  people,  and  such 
as  he  should  have  an  incontestabfe  title  to.  They 
are  given  to  him  by  the  Fatlicr,  who  gave  them 
their  lives  and  beings,  and  to  whom  their  lives  and 
beings  were  forfeited;   Thine  they  were,  and  thou 

favest  them  me,  John  xvii.  6.  They  are  redeemed 
y  him;  he  has  purchased  them  to  be  to  himself  a 
peculiar  people.  Tit.  ii.  14.  They  are  his  by 
right,   antecedent  to  their  .consent;  he  had  much 


people  in   Corinth  before   they  were  converted, 
Acts  xviii.  10. 

2.  That  they  should  be  a  willing  people,  a  people 
of  willingness;  alluding  to  servants  that  choose  theij 
service,  and  are  not  brought  like  captives  to  it;  they 
love  their  masters,  and  would  not  go  out  free:  or 
there  may  be  an  allusion  to  soldiers  that  are  volun- 
teers, and  not  pressed  men ;  ' '  Hei-e  am  I,  send 
me;"  or  to  sacrifices  that  are  free-will  offej'ings, 
and  not  offered  of  necessity;  we  present  ourselves 
living  sacrifices.  Note,  Christ's  people  are  a  wil 
ling  people.  The  conversion  of  a  soul  consists  in  its 
being  willing  to  be  Christ's,  coming  under  his  yoke, 
and  mto  his  interests,  with  an  entire  compliancy 
and  satisfaction. 

3.  I'hat  tliey  should  be  so  in  the  day  of  his  powers 
In  the  day  of  thy  muster,  so  seme;  When  thcu  art 
enlisting  soldiers,  thou  shalt  find  a  multitude  of  vo- 
lunteers forward  to  be  listed;  let  but  the  standard 
be  set  up,  and  the  Gentiles  will  seek  to  it,  Isa.  xi. 
10. — Ix.  3.  Or,  When  thou  art  drawing  them  tut 
to  battle,  they  shall  be  willing  to  follow  the  Lamb 
whithersoever  he  goes.  Rev.  xiv.  4.  Li  the  day  of 
thine  armies,  so  some;  W''hen  the  first  preachers  of 
the  gospel  were  sent  forth,  as  Christ's  armies,  to 
reduce  apostate  men,  and  to  i-uin  the  kingdom  of 
apostate  angels,  then  all  that  are  thy  people  shall 
be  willing;  that  will  be  thy  time  of  setting  up  thy 
kingdom.  Li  the  day  of  thy  strength,  so  we  take 
it.  There  is  a  general  power  which  goes  along 
with  the  gospel  to  all,  proper  to  make  them  willing 
to  be  Christ's  people,  arising  from  the  supreme  au- 
thority of  its  great  Author,  and  the  intrinsic  ex- 
cellency of  the  things  themselves  contained  in  it, 
beside  the  undeniable  miracles  that  were  wrought 
for  the  confirination  of  it.  And  there  is  also  a  par- 
ticular power,  the  power  of  the  Spirit,  going  along 
witli  the  power  of  the  word,  to  the  people  of  Christ, 
which  is  effectual  to  make  them  willing.  The  for- 
mer leaves  sinners  without  matter  of  excuse,  this 
leaves  saints  without  matter  of  boasting.  Who- 
ever are  willing  to  be  Christ's  people,  it  is  the  free 
and  mighty  grace  of  God  that  makes  them  so. 

4.  Tiiat  they  should  be  so  iti  the  beauty  of  holi- 
ness; that  is,  (1.)  They  shall  be  allured  to  him  by 
the  beauty  of  holiness;  they  shall  be  charmed  into 
a  subjection  to  Christ  by  the  sight  given  them  of  his 
beauty,  who  is  the  holy  Jesus,  and  the  Beauty  of  the 
church,  which  is  the  holy  nation.  (2. )  They  shall 
be  admitted  by  him  into  the  beauty  of  holiness,  as 
spiritual  priests,  to  minister  in  his  sanctuaiy;  for  by 
the  blood  of  Jesus  we  have  boldness  to  enter  into  the  . 
holiest.  (3.)  They  shall  attend  upon  him  in  the 
beautiful  attire  or  ornaments  of  grace  and  sanctifica- 
tion.  Note,  Holiness  is  the  livery  of  Chiist's  family, 
and  that  which  becomes  his  house  for  ever.  Christ's 
soldiers  ar?  all  thus  clothed;  these  are  the  colours 
they  wear:  the  armies  of  heaven  follow  him  in  fine 
linen,  clean  arid  white.  Rev.  xix.  14. 

5.  That  he  should  have  great  numbers  of  people 
devoted  to  him;  the  multitude  of  the  people  is  the 
honour  of  the  prince,  and  that  shall  be  the  honour 
of  this  prince;  From  the  womb  of  the  morning  thou 
hast  the  dew  of  thy  youth,  abundance  of  young  con- 
verts, like  the  drops  of  dew  in  a  summer's  morning. 
In  the  early  days  of  the  gospel,  in  the  morning  of 
the  New  Testament,  the  youth  of  the  church,  great 
numbers  flocked  to  Christ,  and  there  wei'e  multi- 
tudes that  believed;  a  remnant  of  Jacob,  that  was 
as  a  dew  from  the  Lord^  Mic.  v.  7.  Isa.  Ixiv.  4,  8. 
Or  thus,  '■'From  the  vjomb  of  the  morning,  frora 
their  verv  childhood,  thou  hast  the  dew  of  thy  peo- 
ple's youth,  their  hearts  and  affections  when  they 
are  young;  it  is  thy  youth,  because  it  is  dedicated  to 
thee."  The  dew  of  the  youth  is  a  numei-ous,. illus- 
trious, hopeful,  show  of  young  people  flocking  to 
Christ,  which  would  be  to  the  world  as  dew  to  the 


532 


PSALMS,  ex. 


fjrdund,  to  make  it  fruitful.  Note,  The  dew  of  our 
)outh,  even  in  the  morning  of  our  days,  ought  to  be 
consecrated  to  our  Lord  Jesus. 

6.  That  he  should  be  not  only  a  King,  but  a  Pi-iest, 
f.  4.  The  same  Lord  that  said,  Sit  thou  at  my 
right  handy  aware,  and  vjill  not  refient.  Thou  art  a 
firiest,  that  is.  Be  thou  a  priest;  for  by  the  word  of 
his  oath  he  was  consecrated.  Note,  (1.)  Our  Lord 
Jesus  Christ  is  a  Priest;  lie  was  appointed  to  that 
office,  and  faithfully  executes  it;  he  is  ordained  for 
men  iJi  things  fiertaining  to  God,  to  offer  gifts  and 
sacrifices  for  sin,  (Heb.  v.  1.)  to  make  atonement 
fir  our  sins,  and  to  recommend  our  services  to  God's 
acceptance.  He  is  God's  Minister  to  us,  and  our 
Advocate  with  God,  and  so  is  a  Mediator  between 
us  and  God.  {2. )  He  is  a  Priest  for  ex>er;  he  was 
designed  for  a  rnest,  in  God's  eternal  counsels;  he 
was  a  Priest  to  the  Old  Testament  saints,  and  will 
be  a  Priest  for  all  believers  to  the  end  of  time,  Heb. 
xiii.  8.  He  is  said  to  be  a  Priest  for  ever;  not  only 
because  we  are  never  to  expect  any  other  dispensa- 
tion of  grace  than  this  by  the  priesthood  of  Christ, 
but  because  the  blessed  fruits  and  consequences  of  it 
will  remain  to  eternity.  (3.)  He  is  made  a  Priest 
with  an  oath,  which  tlie  apostle  argues,  to  prove  the 
pre-eminence  of  his  priesthood  above  that  of  Aaron, 
Heb.  vii.  20,  21.  The  Lord  has  sworn,  to  show  that 
in  the  commission  there  was  no  implicit  reserve  of  a 
power  of  revocation;  for  he  will  not  repent,  as  he 
did  concerning  Eli's  priesthood,  1  Sam.  ii.  30.  This 
was  intended  for  the  honour  of  Christ,  and  the 
comfort  of  Christians:  the  priesthood  of  Christ  is 
confirmed  by  the  highest  ratifications  possible,  that 
it  might  be  an  unshaken  foundation  for  our  faith  and 
hope  to  build  upon.  (4.)  He  is  a  Priest,  not  of  the 
order  of  Aaron,  but  of  that  of  Melchizedek,  which, 
as  it  was  prior,  so  it  was,  upon  many  accounts,  su- 
perior, to  that  of  Aaron,  and  a  more  lively  repre- 
sentation of  Christ's  priesthood:  Melchizedek  was 
a  firiest  upon  his  throne,  so  is  Christ,  (Zech.  vi.  13.) 
King  of  righteousness,  and  King  of  peace :  Melchi- 
z_'dek  had  no  successor,  nor  has  Christ,  his  is  an 
unchangeable  priesthood.  The  apostle  comments 
largely  upon  these  words,  (Heb.  vii.)  and  builds  on 
them  his  discourse  of  Christ's  priestly  office;  which 
he  shows  was  no  new  notion,  but  built  upon  this 
most  sure  word  of  prophecy.  For,  as  the  New 
Testament  explains  the  Old,  so  the  Old  Testament 
c^nfirms  the  New,  and  Jesus  Christ  is  the  Alpha 
and  Omega  of  both. 

5.  The  Lord  at  thy  right  hand  shall 
strike  through  kings  in  the  day  of  his  wrath. 
G.  He  shall  judge  among  the  heathen,  he 
shall  fill  the  places  with  the  dead  bodies ;  he 
shall  wound  the  heads  over  many  countries. 
7.  He  shall  drink  of  the  brook  in  the  way : 
therefore  shall  he  lift  up  the  head. 

Here  we  have  our  great  Redeemer, 

L  Conquering  his  enemies,  {v.  5,  6.)  in  order  to 
tlie  making  of  them  his  footstool,  v.  1.  Our  Lord 
Jesus  will  certainly  bring  to  nought  all  the  opposition 
nride  to  his  kingdom,  and  bring  to  iniin  all  those 
v/ho  make  that  opposition,  and  persist  in  it.  He  will 
Ije  too  hard  for  those,  whoever  they  may  be,  that 
fight  against  him,  against  his  subjects,  and  the  in- 
terest of  his  kingdom,  among  men,  either  by  perse- 
cutions or  by  pen'erse  disputings.     Observe  here, 

1.  The  Conqueror;  77^^  Zorrf,  ./:/f/ona/;  the  Lord 
Jesus,  he  to  whom  all  judgment  is  committed;  he 
shall  make  his  own  part  good  against  his  enemies; 
The  Lord  at  thy  right  hand,  0  church,  so  some; 
that  is,  the  Lord  that  is  nigh  unto  his  people,  and  a 
vei-y  present  Help  to  them,  that  is  at  their  right 
hand,  to  strengthen  and  succour  them,  shall  appear 


for  them  against  his  and  their  enemiet.  See  cix.  3  " 
He  shall  stand  at  the  right  hand  of  the  poor,  xvi.  8 
Some  observe,  that,  when  Christ  is  said  to  do  his 
work  at  the  right  hand  of  his  church,  it  intimates, 
that  if  we  would  have  Christ  to  appear  for  us,  we 
must  bestir  ourselves,  2  Sam.  v.  24.  Or  rather,  j^' 
thy  right  hand,  0  God,  reierring  to  v.l.  in  the  dig 
nity  and  dominion  to  which  he  is  advanced.  Note, 
Christ's  sitting  at  the  right  hand  of  Gcd  speaks 
as  much  terror  to  his  enemies,  as  happiness  to  his 
people. 

2.  The  time  fixed  for  this  victory;  in  the  day  of 
his  wrath;  that  is,  the  time  appointed  for  it;  when 
the  measure  cf  their  iniquities  is  full,  and  they  are 
ripe  for  ruin.  When  the  day  of  his  patience  is  ex- 
pired, then  the  day  of  his  wrath  comes.  Note,  (1.) 
Christ  has  wrath  of  his  own,  as  well  as  grace.  It 
concerns  us  to  Zeiss  the  Son,  for  he  can  he  angry, 
ii.  12.  And  we  read  of  the  lu^rath  of  the  Lamb, 
Rev.  N-i.  16.  (2.)  There  is  a  day  of  wrath  set,  a 
year  cf  recompenses  for  the  controversy  of  Zion, 
the  year  of  the  redeemed.  The  time  is  set  for  the 
destruction  of  particular  enemies,  and  when  that 
time  is  come,  it  shall  be  done,  how  unlikely  soever 
it  may  seem:  but  the  great  day  of  his  wrath  will  be 
at  the  end  of  time.  Rev.  vi.  17. 

3.  The  extent  of  this  victory.  (1.)  It  shall  return 
very  high;  He  shall  strike  through  kings.  The 
greatest  of  men,  that  set  themselves  against  Christ, 
shall  be  made  to  fall  before  him;  though  they  be 
kiji^s  of  the  earth,  and  rulers,  accustomed  to  carry 
their  point,  they  cannot  carry  it  against  Christ, 
they  do  but  make  themselves  ridiculous  by  the  at- 
tempt, ii.  2-  -5.  Be  their  power  among  men  ever  so 
despotic,  Christ  will  call  them  to  an  account;  be 
their  strength  ever  so  great,  their  policies  ever  so 
deep,  Christ  will  be  too  hard  for  them ;  and  above 
them,  wherein  they  deal  proudly.  Satan  is  the 
prince  of  this  world.  Death  the  king  of  terrors,  and 
we  read  of  kings  that  make  war  with  the  Lamb; 
but  they  shall  all  be  brought  down  and  broken. 
(2. )  It  shall  reach  very'  far.  The  trophies  of  Christ's 
victories  will  be  set  up  among  the  heathen,  and  in 
many  countries,  wherever  any  of  his  enemies  are, 
not  his  eye  only,  but  his  hand,  shall  find  them  out, 
(xxi.  8.)  and  liis  wrath  shall yb//ott>  them.  He  will 
plead  with  all  nations,  Joel  iii.  2. 

4.  The  equity  of  this  victory;  He  shall  judge 
among  them.  It  is  not  a  military  execution,  which 
IS  done  in  fuiy,  but  a  judicial  one;  before  he  con- 
demns and  slays,  he  will  judge;  he  will  make  it  ap- 
pear that  they  have  brought  this  ruin  upon  them- 
selves, and  have  themselves  rolled  the  stone  which 
returns  upon  them,  that  he  may  he  justified  when 
he  speaks,  and  the  heavens  may  declare  his  righte- 
ousness.    See  Rev.  xix.  1,  2. 

5.  The  effect  of  this  victory;  it  shall  be  the  com- 
plete and  utter  ruin  of  all  his  enemies.  He  shall 
strike  them  through,  for  he  strikes  home,  and  gives 
an  incurable  wound;  he  shiill  wound  the  heads, 
wliich  seems  to  refer  to  the  first  promise  of  the 
Messiah,  (Gen.  iii.  15.)  that  he  should  bruise  the 
serpent^s  head.  He  shall  wound  the  heac.  of  his 
enemies;  (Ps.  Ixviii.  21.)  some  read  it.  He  shall 
wound  him  that  is  the  head  over  many  countries; 
either  Satan,  or  Antichrist,  whom  the  Lord  shall 
consume  with  the  breath  of  his  mouth.  He  shall 
make  such  dcstnicti'm  of  his  enemies,  that  he  shall 
fll  the  places  with  the  dead  bodies.  The  slain  of 
"the  Lord  shall  be  man^■.  See  Isa.  xxxiv.  3,  &c. 
Ezek.  xxxix.  12,  14.  Rev.  xiv.  20.— xix.  17,  18. 
The  filling  of  the  valleys  (for  so  some  read  it)  with 
dead  bodies,  ])erhaps,  denotes  the  filing  of  hell 
(which  is  sometimes  compared  to  the  valley  of  Hin 
no?n,  Isa.  xxx.  33.  Jer.  vii.  32.)  with  damned  soul.-i 
for  that  will  be  the  portion  of  tliose  that  persist  in 
their  enmity  to  Christ.    . 


PSALMS,  CXI. 


635 


II.  We  have  here  the  Redeemer  saving  his 
friends  and  comforting  them,  (y.  7. )  for  their  benefit. 
1.  He  shall  be  humbled;  He  shall  drink  of  the 
brook  in  the  nvay,  that  bitter  cup  which  the  Father 
put  into  his  hand.  He  shall  be  so  abased  and  im- 
poverished, and  withal  so  intent  upon  his  work, 
that  he  shall  drink,  puddle-water  out  of  the  lakes  in 
ttie  highway;  so  some.  The  wrath  of  God,  running 
in  the  channel  of  the  curse  of  the  1  iw,  was  the 
f>,rook  in  the  way,  in  the  way  of  his  undertaking, 
which  he  must  go  through;  or  which  ran  in  the  way 
of  our  salvation  and  obstnicted  it,  which  Liy  between 
us  and  heaven.  Christ  drank  of  this  brook,  when 
he  was  made  a  Curse  for  us,  and  therefore,  when  he 
entered  upon  his  suffering,  he  ivent  over  the  brook 
Kidron;  (John  xviii.  1.)  he  drank  deep  of  this  black 
brook,  (so  Kidron  signifies,)  this  bloodv  brook,  so 
drank  of  the  brook  in  the  ivay,  as  to  t  ike  it  cut  of 
the  way  of  our  redemption  and  salvation. 

2.  He  shall  be  exalted;  Therefore  shall  he  lift  iifi 
the  head.  When  he  died,  he  bowed  the  head;  (John 
xix.  30. )  but  he  soon  lifted  ufx  the  head  by  his  own 
power  in  his  resurrection.  He  lifted  uji  the  head  as 
a  Conqueror,  yea,  more  than  a  Conqueror.  This 
denotes  not  only  his  exa/tation,  but  liis  exw/taticn; 
not  only  his  elevation,  but  his  triumph  in  it;  (Col. 
ii.  15.)  Having  spoiled  firincifialities  and  powers, 
he  made  a  show  of  them.  David  spake  as  a  type  of 
him  in  this,  (Ps.  xxvii.  6. )  JVow  shall  my  head  be 
lifted  up  above  rnine  enemies.  His  exaltation  was 
the  reward  of  his  humiliation;  because  he  humbled 
himself,  therefore  God  also  has  highly  exalted  him, 
Phil.  ii.  9.  Because  he  drank  of  the  brook  in  the 
way,  therefore  he  lifted  up  his  own  head,  and  so, 
lifted  up  the  heads  of  all  his  faithful  followers,  who, 
if  they  suffer  with  him,  shall  also  reign  with  him. 

PSALM  CXI. 

This,  and  divers  of  the  psalms  that  follow  it,  seem  to  have 
been  penned  by  David  for  the  service  of  the  church  in 
their  solemn  feasts,  and  not  upon  any  particular  occa- 
sion. This  is  a  psalm  of  praise,  the  title  of  it  is  Halle- 
lujah, Praise  ye  the  Lord;  intimating  that  we  must 
address  ourselves  to  the  use  of  this  psalm,  with  hearts 
disposed  to  praise  God.  It  is  composed  alphabetically, 
each  sentence  beginning  with  a  several  letter  of  the 
Hebrew  alphabet,  in  order  exactly;  two  sentences  to 
each  verse,  and  three  a  piece  to  the  two  last.  The 
psalmist,  exhorting  to  praise  God,  \.  Sets  himself  for 
an  example,  v.  1.  II.  Furnishes  us  with  matter  for  praise 
from  the  works  of  God.  1.  The  greatness  of  his  works, 
and  the  glory  of  them.  2.  The  righteousness  of  them. 
3.  The  goodness  of  them.  4.  The  power  of  them.  5. 
The  conformity  of  them  to  his  word  of  promise.  6.  The 
perpetuity  of  Ihem.  These  observations  are  intermixed, 
V.  2 . .  9.  in.  He  recommends  the  holy  fear  of  God,  and 
a  conscientious  obedience  to  his  commands,  as  the  most 
acceptable  way  of  praising  God,  v.  10. 

l.ipRAISE  ye  the  Lord.  I  will  praise 
JL  the  Lord  with  mi/  whole  heart  in 
the  assembly  of  the  upright,  and  in  the  con- 
gregation. 2.  The  works  of  the  Lord  are 
great,  sought  out  of  all  them  that  hav  e  plea- 
sure therein.  3.  His  work  is  honourable 
and  glorious:  and  his  righteousness  endureth 
for  ever.  .^.  He  hath  made  his  wonderful 
works  to  be  remembered :  thf"  Lord  is 
gracious,  and  full  of  compassion.  5.  He 
hath  given  meat  unto  them  that  fear  him: 
he  will  ever  be  mindful  of  his  covenant. 

The  title  of  the  psalm  being  Hallelujah,  the 
psalmist  (as  every  author  ought  to  have)  has  an  eye 
ro  his  title,  and  keeps  to  his  text. 

I.  He  resolves  to  praise  God  himself,  v.  1.  What 


duty  we  call  others  to,  we  must  oblige  and  excite 
ourselves  to;  nav,  whatever  others  do,  whethei 
they  will  praise  God  or  no,  we  and  our  houses  must 
determine  to  do  it,  we  and  our  hearts;  for  such  is 
the  psalmist's  resolution  here.  /  will  praise  the 
Lord  with  my  whole  heart.  My  heart,  my  whole 
heart,  being  devoted  to  his  honour,  shall  be  employ- 
ed in  this  work;  and  this  in  the  assembly,  or  secret, 
of  the  upright,  in  the  cabinet  council,  and  in  the 
congregation  of  Israelites.  Note,  We  must  praise 
God  both  in  private  and  in  public,  in  lesser  and 
greater  assemblies,  in  our  own  families  and  in  the 
courts  of  the  Lord's  house;  but  in  both  it  is  most 
comfortable  to  do  it  in  concert  with  the  upright, 
who  will  heartily  join  in  it.  Private  meetings  for 
devotion  should  be  kept  up  as  well  as  more  public 
and  promiscuous  assemblies. 

2.  He  recommends  to  us  the  works  of  the  Lord, 
as  the  proper  subject  of  our  meditations  when  we 
are  praising  him — the  dispensations  of  his  provi- 
dence toward  the  world,  the  church,  and  particular 
persons. 

(1. )  God's  works  are  very  magnificent;  great  like 
himself,  there  is  nothing  in  them  that  is  mean  or 
trifling:  they  are  the  products  of  infinite  wisdom  and 
power,  and  we  must  say  this  upon  the  first  view  of 
them,  before  we  come  to  inquire  more  particularly 
into  them,  that  the  works  of  the  Lord  are  great, 
V.  2.  There  is  something  in  them  sui-prising,  and 
that  strikes  an  awe  upon  us.  All  tlie  works  of  the 
Lord  are  spoken  of  as  one;  (%'.  3.)  it  is  his  work, 
such  is  the  beauty  and  harmony  of  Providence,  and 
so  admirably  do  all  its  dispensations  centre  in  one 
design;  it  was  cried  to  the  wheels,  0  wheel,  Ezek. 
x.  13.  Take  all  together,  and  it  is  honourable  and 
glorious,  and  such  as  bccrmes  him. 

(2.)  They  are  entertaining  and  exercising  to  the 
inquisitive;  sought  out  of  all  them  that  have  plea- 
sure therein.  Note,  [1.  J  All  that  ti-uly  love  God 
have  pleasure  in  his  works,  and  reckon  all  well  that 
he  does;  nor  do  their  thoughts  dwell  upon  any  sub- 
ject with  more  delight  than  on  the  works  of'  Gcd, 
which  the  more  they  are  looked  into,  the  more  they 
give  us  of  a  pleasing  surprise.  [2.  ]  They  that  have 
pleasure  in  the  works  of  God  will  not  take  up  with  a 
superficial  transient  view  of  them,  but  will  diligently 
search  into  them  and  observe  them.  In  studying 
both  natural  and  political  history,  we  should  have 
this  in  our  eye,  to  discover  the  greatness  and  glory 
of  God's  works.  [3.]  These  works  of  God,  that 
are  humbly  and  diUgently  sought  into,  shall  be 
sought  out;  they  that  seek  shall  find;  (so  seme  read 
it;)  they  are  found  of  all  them  that  have  pleasure  in 
them,  or  found  in  all  their  parts,  designs,  purposes, 
and  several  concernments;  (so  Dr.  Hammond;)  fcr 
the  secret  of  the  Lord  is  with  them  that  fear  him, 
XXV.  14. 

3.  Thev  are  all  just  and  holy;  His  righteousness 
endures  for  ever.  Whatever  he  does,  he  never  did, 
nor  ever  will,  do  any  wrong  to  any  of  his  creatures; 
and  therefore  his  works  endure  for  ever,  (Eccl. 
iii.  140  because  the  righteousness  of  them  does. 

4.  They  are  admirable  and  memorable,  fit  to  be 
registered  and  kept  on  record.  Much  that  we  do  is 
so  trifling  that  it  is  not  fit  to  be  spoken  of  or  told 
again;  the  greatest  kindness  is  to  forget  it;  but  no- 
tice is  to  be  taken  of  God's  works,  and  an  account  to 
be  kept  of  them;  {v.  4.)  He  has  made  his  wonder- 
ful works  to  be  remembered ;  he  has  done  that 
which  is  worthy  to  be  remembered,  which  cannot 
but  be  remembered;  and  he  has  instituted  ways  and 
means  for  the  keeping  of  some  of  them  in  remem- 
brance, as  the  deliverance  of  Israel  out  of  Egypt  by 
the  passover.  He  has  made  him  a  mernorim  by  hit 
wonderful  works;  so  some  read  it:  see  Isa.  Ixiii.  IT 
By  that  which  God  did  with  his  glorious  arm.,  hi 
made  himself  an  ex'erlasting  name. 


534 


PSALMS,  CXI. 


5.  They  are  kind;  in  them  the  Lord  shows  that 
he  is  gracious  and  full  of  compassion.  As  of  the 
works  of  creation,  so  of  the  works  of  Providence, 
we  must  say,  Tliey  are  not  only  all  very  great,  but 
all  very  good.  Dr.  Hammond  takes  this  to  be  the 
name  which  God  has  made  to  himself  by  his  won- 
derful works,  the  same  with  th^t  whicli  lie  pro- 
claimed to  Moses,  The  Lord  God  is  gracious  and 
merciful,  Exod.  xxiv.  6.  God's  pardoning  sin  is  the 
most  wonderful  of  all  his  works,  and  which  ouglrt 
to  be  remembered  to  his  glory.  It  is  a  further  in- 
stance of  his  gi-ace  and  compassion,  that  he  has 
given  meat  to  them  that  fear  him,  v.  5.  He  gives 
them  their  daily  bread,  food  convenient  for  them: 
so  he  does  to  others  by  common  providence;  but  to 
them  that  fear  him  he  gives  it  by  covenant,  and  in 
pursuance  of  the  promise;  for  it  follows,  He  nvill  be 
ever  mindful  of  his  covenant;  so  that  they  can  taste 
covenant-love  even  in  common  mercies.  Some  refer 
this  to  the  manna  with  which  God  fed  his  people 
Israel  in  the  wilderness.  Others  to  the  spoil  they 
got  from  tlie  Egyptians  when  they  cume  out  with 
great  substance,  according  to  the  promise,  Gen. 
XV.  14.  When  God  brake  the  heads  of  the  levia- 
than, he  gave  him  to  be  meat  to  his  fieofile,  Ps. 
Ixxiv.  14.  He  has  given  prey  to  them  that  fear 
him;  so  the  margin  has  it,  not  only_  fed  them,  but 
enriched  them,  and  given  their  enemies  to  be  a  prey 
to  them. 

6.  They  are  eanicsts  of  what  he  will  do,  accord- 
ing to  his  promise:  He  ivill  ez'er  be  mindful  of  his 
covenant,  for  he  has  ever  been  so;  and  as  he  never 
did,  so  he  never  will,  let  one  jot  or  tittle  of  it  fall  to 
the  ground.  Though  God's  people  have  their  in- 
firmities, and  are  often  unmindful  of  his  commands, 
yet  he  ivill  ever  be  mindful  of  his  covenant. 

6.  He  hath  showed  his  people  the  power 
of  his  works,  that  he  may  give  them  the  he- 
ritage of  the  heathen.  7.  The  works  of  his 
hands  are  verity  and  judgment :  all  his  com- 
mandments are  sure.  8.  They  stand  fast 
for  ever  and  ever,  and  are  done  in  truth  and 
uprightness.  9.  He  sent  redemption  unto 
his  people;  he  hath  commanded  his  cove- 
nant for  ever;  holy  and  reverend  is  his 
name.  10.  The  fear  of  the  Lord  is  the 
beginning  of  wisdom :  a  good  understand- 
ing have  all  they  that  do  his  commandments : 
his  praise  endureth  for  ever. 

We  are  taught  to  give  glory  to  God, 

1.  For  the  great  things  he  has  done  for  his  peo- 
ple, for  his  people  of  Israel,  of  old  and  of  late;  He 
has  showed  his  fieo/ile  the  power  of  his  works,  {v. 
6.)  in  what  he  has  wrought  for  them;  many  a  time 
he  has  given  proofs  of  his  oninipotcncc,  and  showed 
them  what  he  can  do,  and  that  there  is  nothing  too 
hard  for  him  to  do.  Two  things  are  specified,  to 
show  the  power  of  his  works. 

(1.)  The  possession  God  gave  to  Israel  in  the  land 
of  Canaan,  that  he  might  give  them,  or  in  giving 
them,  the  heritage  of  the  heathen.  This  he  did  in 
Joshua's  time,  when  the  seven  nations  were  sub- 
dued; and  in  Da\id's  time,  when  the  neighbouring 
nations  were  many  of  them  brought  into  subjection 
to  Israel,  and  became  tributaries  to  Da\  id.  Herein 
God  showed  his  sovereignty,  in  disj)osing  of  king- 
doms as  he  jileases,  and  his  might,  in  making  good 
liis  disposals.  If  God  will  make  the  iieritage  of 
the  heathen  to  Ik-  t1ic  heritage  of  Israel,  who  cm 
eitlier  arraign  his  counsel,  or  stay  his  hand'' 

(2.)  The  many  dehverances  which  he  wrought 
for*  his  people,  when  by  their  iniquities  they  had 


sold  themselves  into  the  hand  of  their  enemies;  (v, 
9.)  He  sent  redemption  unto  his  people;  not  only 
out  of  Egypt  at  first,  but  often  afterward;  and  these 
redemptions  were  typical  of  the  great  redemption, 
which  in  the  fulness  of  time  was  to  be  wrought  out 
by  the  Lord  Jesus,  that  redemption  in  Jenisalem 
which  so  many  waited  for. 

2.  For  the  stability  both  of  his  word  and  of  his 
works,  which  assure  us  of  the  great  things  he  will 
do  for  them.  ' 

(1.)  What  God  has  done  shall  never  be  undone. 
He  will  not  undo  it  himself,  and  men  and  devih- 
cannot;  (x^.  7.)  The  works  of  his  hand  are  verity 
and  judgment;  {v.  8.)  they  are  done  in  truth  ana, 
uprightness;  all  he  does  is  consonant  to  the  eternal 
rules  and  reasons  of  equity,  all  according  to  the 
counsel  of  his  wisdom,  and  the  purpose  of  his  will;  all 
well  done ;  and  therefore  there  is  nothing  to  be  altered 
or  amended,  but  it  is  firm  and  unchangeable.  Upon 
the  beginning  of  his  works  we  may  depend  for  the 
perfecting  of  them;  work  that  is  true  will  last,  will 
neither  go  to  decay,  nor  sink  under  the  stress  that 
is  laid  upon  it. 

(2.)  What  God  has  said  shall  never  be  unsaid; 
jlll  his  commandments  are  sure;  all  straight,  and 
therefore  all  steady.  His  purposes,  the  rule  of  his 
actions,  shall  all  have  their  accomplishment;  Has  he 
spoken,  and  shall  he  not  make  it  good?  No  doubt, 
he  shall;  whether  he  commands  light  or  darkness, 
it  is  done  as  he  commands.  His  precepts,  the  rule 
of  our  actions,  are  unquestionably  just  and  good, 
and  therefore  unchangeable,  and  not  to  be  repealed. 
His  promises  and  threatenings  are  all  sure,  and  will 
be  made  good;  nor  shall  the  unbelief  of  man  make 
either  the  one  or  the  other  of  no  effect.  They  are 
established,  and  therefore  they  stand  fast  for  ever 
and  ever,  and  tlie  scripture  cannot  be  broken.  The 
wise  God  is  never  put  upon  new  counsels,  nor  oblig- 
ed to  take  new  measures,  either  in  his  laws  or  in  his 
providences.  All  is  said,  as  all  is  done,  in  truth  and 
uprightness,  and  therefore  it  is  immutable.  Men's 
follv  and  falsehood  make  them  unstable  in  all  their 
ways,  but  infinite  wisdom  and  tiiith  for  ever  ex 
elude  retraction  and  revocation;  He  has  command- 
ed his  covenant  for  ever.  God's  covenant  is  crm- 
manded,  for  he  has  made  it  as  one  that  has  an  in- 
contestable authority  to  prescribe  both  what  we 
must  do,  and  what  we  must  expect,  and  an  unques 
tionable  ability  to  perform  both  what  he  has  pro- 
mised in  the  blessings  of  the  covenant,  and  what  lie 
has  threatened  in  the  curses  of  it,  cv.  8. 

3.  For  the  setting  up  and  establishing  of  religion 
among  men.  Because  holy  and  reverend  is  his 
7iame,  and  the  fear  q/"  him  is  the  beginning  of  wis- 
dom, therefore  his  praise  endureth  for  ever;  he  is 
to  be  everlastingly  praised. 

(1.)  Because  the  discoveries  of  religion  tend  so 
much  to  his  honoiy.  Review  what  he  has  made 
known  of  himself  in  his  word  and  in  his  works,  and 
you  will  see,  and  say,  that  God  is  great,  and  greatly 
to  be  feared;  for  his  name  is  holy,  his  infinite  purity 
and  rectitude  appear  in  all  that  whereby  he  has  made 
himself  known,  and  because  it  is  holy,  therefore  it 
is  reverend,  and  to  be  thought  of,  and  mentioned, 
with  a  holy  awe.  Note,  What  is  holy,  is  reverend; 
tlic  angels  have  an  eve  to  God's  holiness  when  they 
cover  their  faces  before  him,  and  nothing  is  more 
man's  honour  than  his  sanctification.  It  is  in  his 
holy  places  that  God  appears  most  terrible,  Ixviii. 
35.  Lev.  X.  3. 

(2.)  Because  the  dictates  of  religion  tend  so  much 
tn  man's  ha])piness.  We  have  reason  to  praise 
God,  that  the  matter  is  so  well  contrived,  that  our 
reverence  of  him,  and  obedience  to  him,  arc  as 
much  our  interest  as  thiy  are  our  dutv. 

[1.]  Our  reverence  of  him  is  so;  The  fear  of  the 
Lord  is  the  beginning  of  wisdom.     It  is  not  only 


PSALMS,  UXIl. 


535 


reasonable  that  we  should  fear  God,  because  his 
name  is  reverend,  and  his  nature  holy,  but  it  is  ad- 
vantageous to  us.  It  is  wisdom,  it  will  direct  us  to 
speak  and  act  as  becomes  us,  in  a  consistency  with 
ourselves,  and  for  our  own  benefit.  It  is  the  head 
of  wisdom,  that  is,  as  we  read  it,  it  is  the  beginning 
ofnvisdom;  men  never  begin  to  be  wise,  till  tliey  be- 
gin to  fear  God;  all  true  wisdom  takes  its  rise  from 
true  religion,  and  has  its  foundation  in  it;  or,  as 
some  understand  it,  it  is  the  chief  wisdom,  and  the 
most  excellent:  the  first  in  dignity.  It  is  the  prin- 
cipal wisdom,  and  the  principle  of  wisdom,  to 
worship  God,  and  give  honour  to  him,  as  our  Fa- 
ther and  Master.  They  manage  well  who  idways 
act  under  the  government  of  his  holy  fear. 

[2.]  Our  obedience  to  him  is  sn;  A  good  under- 
standing have  all  they  that  do  his  commandments. 
Where  the  fear  of  the  Lord  rides  in  the  heart, 
there  will  be  a  constant  conscientious  care  to  keep 
his  commandments;  not  to  talk  of  them,  but  to  do 
them;  and  such  have  a  good  understanding;  First, 
They  are  well  understood,  their  obedience  is  gra- 
ciously accepted  as  a  plain  indication  of  their  mmd, 
that  they  do  indeed  fear  God.  Compare  Prov.  iii. 
4.  So  shalt  thou  Jind  favour  and  good  understand- 
ing. God  and  man  will  look  upon  those  as  mean- 
ing; well,  and  approve  of  them,  who  make  con- 
science of  their  duty,  though  they  have  their  mis- 
takes; what  is  honestly  intended  shall  be  well  ta- 
Ven.  Secondly,  They  understand  well.  1.  It  is  a 
sign  that  they  do  understand  well.  The  most  obe- 
dient are  accepted  as  the  most  intelligent;  those 
understand  themselves  and  their  interests  best,  that 
make  God's  law  their  i-ule,  and  are  in  every  thing 
ruled  by  it.  A  great  understanding  they  have,  that 
know  God's  commandments,  and  can  discourse 
learnedly  of  them;  but  a  good  understanding  have 
thev  that  do  them,  and  walk  according  to  them. 
2.  It  is  the  way  to  understand  better;  A  good  un- 
derstanding are  they  to  all  that  do  them;  the  fear 
of  the  Lord,  and  the  laws  of  that  give  men  a  good 
understanding,  and  are  able  to  make  them  ivise 
unto  salvation.  Zf  any  man  will  do  his  will,  he 
shall  know  more  and  more  clearly  of  the  doctrine 
of  Christ,  John  vii.  17.  Good  success  have  all  they 
that  do  them,  so  the  margin;  according  to  what  was 
promised  Joshua,  if  he  would  observe  to  do  accord- 
mgto  the  law,  (Josh.  i.  8.)  Then  thou  shalt  make  thy 
way  prosperous,  and  shalt  have  good  success.  We 
have  reason  to  praise  God,  to  praise  him  for  ever, 
for  putting  man  into  sucli  a  fair  way  to  happiness. 
Some  apply  the  last  words  rather  to  the  good  man 
who  fears  the  Lord,  than  to  the  good  God;  His 
firaise  eyidures  for  ever:  it  is  not  of  men,  perhaps, 
but  it  is  of  God;  (Rom.  ii.  29.)  and  that  praise 
which  is  of  God  endures  for  ever,  when  the  praise 
of  men  is  withered  and  gone. 

PSALM  CXIL 

This  psalm  isj^composed  alphabetically,  as  the  foririter  is, 
and  is  (like  the  former)  entitled,  Hallelujah,  though  it 
treats  of  the  happiness  of  the  saints,  because  it  redounds 
to  the  glory  of  God,  and  whatever  we  have  the  pleasure 
of,  he  must  have  the  praise  of.  It  is  a  comment  upon 
the  last  verse  of  the  foregoing  psalm,  and  fully  shows 
how  much  it  is  our  wisdom  \o  fear  God,  and  do  his  com- 
man-dinents.  We  have  here,  I.  The  character  of  the 
righteouSj  v.  1.  II.  The  blessedness  of  the  righteous. 
1.  There  is  a  blessedness  entailed  upon  their  posterity, 
V.  2.  2.  There  is  a  blessing  conferred  upon  themselves. 
(1.)  Prosperity  outward  and  inward,  v.  3.  (2.)  Com- 
fort, V.  4.  (3.)  Wisdom,  v.  5.  (4.)  Stability,  v.  6 . .  8. 
(5.)  Honour,  v.  6,  9.  III.  The  misery  of  the' wicked,  v. 
10.  So  that  good  and  evil  are  set  before  us,  the  blessing 
and  the  curse.  In  singing  this  psalm,  we  must  not  only 
teach  and  admonish  ourselves  and  one  another  to  answer 
to  the  characters  here  given  of  the  happy,  but  comfort 
and  encourage  ourselves  and  one  another  with  the  privi- 
leges and  comforts  here  secured  to  the  holy. 


RAISE  ye  the  Lord.  Blessed  7s 
tlie  man  t/tat  feareth  the  Lord,  that 
dehghteth  greatly  in  his  commandments. 
2.  His  seed  shall  be  mighty  upon  the  earth: 
the  generation  of  the  upright  shall  be  bless- 
ed. 3.  Wealth  and  riches  shall  be  in  his 
house;  and  his  righteousness  endureth  for 
ever.  4.  Unto  the  upright  there  ariseth  light 
in  the  darkness:  he  is  giacious,  and  full  of 
compassion,  and  righteous.  5.  A  good  man 
showcth  favour,  and  lendpth :  he  v\  ill  guide 
his  ahkirs  with  discretion. 

The  psalmist  begins  with  a  call  to  us  to  praise 
God,  but  immediately  applies  himself  to  praise  the 
people  of  God;  for  wliatever  glory  is  acknowledged 
to  be  on  them,  it  comes  frcm  God,  and  must  return 
to  him;  as  he  is  their  Praise,  so  they  are  his.  We 
have  reason  to  praise  the  Lord,  that  there  are  a 
people  in  the  world  who  fear  him  and  serve  him, 
and  that  they  are  a  happy  people;  both  which  are 
owing  entirely  to  the  grace  of  God. 

Now  here  we  have, 

1.  A  description  of  these  who  are  here  pronoun- 
ced blessed,  and  to  whom  these  premises  are  made. 

(1.)  They  are  well-principled  with  pious  and  de- 
vout affections.  Those  have  the  privileges  of  God's 
subjects,  not  who  cry,  Lord,  Lord,  but  who  are  in- 
deed well-affected  to  his  government.  [1.]  They 
are  such  as  stand  in  awe  (A  Gc  d,  and  have  a  con- 
stant reverence  for  his  majesty,  and  dtftrtnce  to 
his  will.  The  happy  man  is  he  that  fars  the  Lord, 
V.  1.  [2.]  They  are  such  as  t;  ke  a  pleasure  in 
their  duty.  He  that  fears  the  Lord,  as  a  Father, 
with  the  disposition  of  a  child,  net  ( f  a  sla^■e,  de- 
lights greatly  in  his  co?nn!and?)ients,  is  wtll-pleased 
with  them,  and  with  the  equity  and  goodness  of  them, 
they  are  written  in  liis  heart,  it  is  his  choice  to  be  un- 
der them,  and  he  calls  thtm  an  easy,  a  pleasant, 
yoke;  it  is  liis  delight  to  be  scarcliiiig  into,  and  con- 
versing with,  God's  commandments,  by  reading, 
hearing,  and  meditati'  n,  Ps.  i.  2.  He  delights  net 
only  in  God's  promises,  but  in  his  precepts,  and 
thinks  himself  happy,  under  God's  gx  veniment,  as 
well  as  in  his  favour.  It  is  a  pleasure  to  him  to  be 
found  in  the  way  of  his  duty,  and  he  is  in  his  ele- 
ment when  he  is  in  the  service  of  G(  d.  Herein 
he  delights  greatly,  more  than  in  any  of  the  employ- 
ments and  enjoyments  of  this  world.  And  what 
he  does  in  religirn  is  done  from  principle,  because 
he  sees  amiableness  in  religion,  and  advantage 
by  it, 

(2. )  They  are  honest  and  sincere  in  their  profes- 
sions and  intentions.  They  are  called  the  upright, 
{y.  2,  4.)  who  are  really  as  good  as  they  seem  to  be, 
and  deal  faithfully  both  with  God  and  man.  There 
is  no  true  religion  without  sincerity;  that  is  gospel- 
perfection. 

(3.)  They  are  both  just  and  kind  in  all  their  deal- 
ings; He  is  gracious,  full  of  compassion,  and  righte- 
ous, {v.  4.)  dares  not  do  any  wrong  to  any  man, 
but  does  to  every  man  all  the  gcod  he  can,  <md  that 
from  a  principle  of  compassirn  and  kindness.  It 
was  said  of  God,  in  the  foregoing  psalm,  {v.  4.)  He 
is  gracious,  and  full  of  compassion ;  and  here  it  is 
said  of  the  good  man,  that  he  is  so;  for  herein  we 
must  be  followers  of  God,  as  dear  children;  be 
merciful  as  he  is.  He  is  full  of  compassion,  and 
yet  righteous;  what  he  does  good  with,  is  wliat  he 
came  honestly  bv;  God  hates. robbery  for  biinit-of- 
ferings,  and  so  does  he.  One  instance  is  given  of 
his  beneficence;  (i'.  5.)  He  shows  favour,  and 
lends.  Sometimes  there  is  as  much  charity  in  lend- 
ing as  in  giving,  as  it  obliges  the  borrower  both  to 


53f? 


PSALiMS,  CXII. 


incUistry  and  honesty.  He  is  gracious,  and  lends; 
,^xxxvii.  26.)  he  does  it  from  a  right  pniiciple,  not 
■«s  the  usurer  lends  f(r  his  own  advant.ige,  nor 
merely  out  of  generosity,  but  out  of  pure  cluirity: 
he  does  it  in  a  right  manner,  not  grudgingly,  but 
pleasantly,  and  with  a  cheerful  countenance. 

2.  The  blessedness  that  is  here  entailed  upon 
those  that  answer  to  these  characters;  Happiness, 
all  happiness,  to  t/ie  man  that  feareth  the  Lord. 
Whatever  men  think  or  say  of  them,  God  says  that 
they  are  blessed;  and  his  saying  so  makes  them  so. 

(1.)  The  posterity  of  good'men  shall  fare  the  bet- 
ter for  his  goodness;  {v.  2. )  His  seed  shall  be  mighty 
on  earth;  perhaps  he  himself  shall  not  be  so  great 
in  the  world,  nor  make  such  a  figure,  as  his  seed 
after  him  shall,  for  his  sake.  ReUgion  has  been  the 
raising  of  many  a  family,  if  not  so  as  to  advance  it 
high,  yet  so  as  to  fix  it  firmly.  When  good  men 
themselves  are  happy  in  heaven,  their  seed  per- 
haps are  considerable  on  earth,  and  will  themselves 
own  that  it  is  by  virtue  of  a  blessing  descending 
from  them.  The  generation  of  the  upright  shall  be 
blessed:  if  they  tread  in  their  steps,  they  shall  be 
the  more  blessed  for  their  relation  to  them;  beloved 
for  the  Father's  sake;  (Rom.  xi.  28.)  for  so  runs 
the  covenant;  /  nvill  be  a  God  to  thee,  and  to  thy 
seed;  (Gen.  xvii.  7.)  while  the  seed  of  evil-doers 
shall  never  be  renowned;  (Isa.  xiv.  20.)  Let  the 
children  of  godly  parents  value  themselves  upon  it, 
and  take  heed  of  doing  any  thing  to  forfeit  the  bless- 
ing entiiled  upon  the  generation  of  the  upright. 

( 2. )  They  shall  prosper  in  the  world,  and  espe- 
cially their  souls  shall  prosper,  v.  3.  _  [1.]  They 
shall  be  blessed  with  outward  prosperity,  as  far  as 
is  good  for  them;  Wealth  arid  riches  shall  be  in  the 
upright  man's  house,  not  in  his  heart;  for  he  is  none 
of  those  in  whom  the  love  of  money  reigiis;  perhaps 
not  so  much  in  his  hand,  (for  he  only  begins  to  raise 
the  estate,)  but  in  his  house;  his  family  shall  grow 
rich  when  he  is  gone.  But,  [2.]  That  which  is 
nuich  better,  is,  tliat  they  shall  be  blessed  with 
spiritual  blessings,  which  are  the  true  riches!  His 
-vealth  shall  be  in  his  house,  for  he  must  leave  that 
to  others;  but  his  righteousness  he  himself  shall 
have  the  comfort  of  to  himself,  it  endures  for  ever. 
Grace  is  better  than  gold,  for  it  will  outh.st  it.  He 
shall  have  wealth  and  riches,  and  yet  shall  keep  up 
his  religion,  and  in  a  prosperous  condition,  shall 
still  hold  fast  his  integrity,  which  many,  who  kept 
it  in  the  storm,  throw  off  and  let  go  in  the  sunshine. 
Then  worldly  prosperity  is  a  blessing,  when  it  does 
not  make  men  cool  in  their  piety,  but  they  still  per- 
severe in  thit;  and  when  this  endures  in  the  family, 
and  goes  along  with  the  wealth  and  riches,  and  the 
heirs  of  the  f  tther's  estate  inherit  his  virtues  too, 
tliat  is  a  happy  family  indeed.  However,  the  good 
man's  righteousness  endures  for  ever,  in  the  crown 
of  righteousness  which  fades  not  away. 

(S!)  They  shall  have  comfort  in  affliction;  {v.  4.) 
Unto  the  upright  there  arises  light  in  the  darkness. 
It  is  here  implied,  that  good  men  may  be  in  afflic- 
tion, the  promise  does  not  exempt  them  from  that, 
they  shall  have  their  share  in  the  common  calami- 
ties of  human  life;  but,  when  they  sit  in  darkness, 
the  Lord  shall  be  a  Light  to  them,  Mic.  vii.  8. 
They  shall  be  supported  and  comforted  under  their 
troubles;  their  spirits  shall  be  lightsome  when  their 
outward  condition  is  clouded;  Sat  lucis  intus — 
There  is  light  enough  within.  Surrounded  by  Es>p- 
tian  darkness,  the  Israelites  had  light  in  their  dwel- 
lings. They  shall  be,  in  due  time,  and  perhaps 
when  they  least  expect  it,  delivered  out  of  their 
troubles;  when  the  night  is  darkest,  the  day  dawns; 
nay,  at  evening  time,  when  night  was  looked  for,  it 
shall  be  light. 

(4. )  They  shall  have  wisdom  for  the  management 
of  ^  their  con'vems,  v.  5.     He  that  does  good  with 


his  estate,  shall,  thrcmgh  the  providence  of  God, 
increabe  it,  not  by  miracle,  but  by  liis  pi-udence;  He 
shall  guide  his  affairs  with  discretion;  and  his  God 
instructs  him  to  discretion,  and  teaches  him,  Isa. 
xxviii.  26.  It  is  part  cf  the  character  of  a  good 
man,  that  he  will  use  his  discretion  in  managing  his 
affairs,  in  getting  and  saving,  that  he  may  have  to 
give.  It  may  be  understood  of  the  affairs  of  his 
charity;  He  shows  favour  and  lends;  but  then  it  is 
with  discretion,  that  his  charity  may  not  be  mis- 
placed; he  gives  to  proper  objects  what  is  proper  to 
be  given,  and  in  due  time  and  proportion.  And  it  is 
part  of  the  promise  to  him  who  thus  uses  discretion, 
that  God  will  give  him  niore.  They  who  most  use 
their  wisdom,  see  most  of  their  need  of  it,  and  ask 
it  of  God,  who  has  promised  to  give  it  liberxilly. 
Jam.  i.  5.  He  will  guide  his'^ords  with  judgment; 
so  it  is  in  the  original;  and  there  is  nothing  in  which 
we  have  more  occasion  for  wisdom,  than  in  the 
government  of  the  tongue;  blessed  is  he  to  whom 
God  gives  that  w  isdom. 

6.  Surely  he  shall  not  be  moved  for  ever: 
the  righteous  shall  be  in  everlasting  remem- 
brance. 7.  He  shall  not  be  afraid  of  evil 
tidings :  his  heart  is  fixed,  trusting  in  the 
Lord.  8.  His  heart  is  established,  he  shall 
not  be  afraid,  until  he  see  his  desire  upon  his 
enemies.  9.  He  hath  dispersed :  he  hath 
given  to  the  poor ;  his  righteousness  endureth 
for  ever:  his  horn  shall  be  exalted  with 
honour.  10.  The  wicked  shall  see  ?V,  and 
be  grieved;  he  shall  gnash  with  his  teeth, 
and  melt  away ;  the  desire  of  the  w  icked 
shall  perish. 

In  these  verses  we  have, 

1.  The  satisfaction  of  saints,  and  their  stability. 
It  is  the  happiness  of  a  good  man,  that  he  shall  r.ot 
be  moved  for  e~ver,  v.  6.  Satan  and  his  instruments 
endeavour  to  move  him,  but  his  foundation  is  firm, 
and  he  shall  never  be  moved;  at  least,  720/  moved 
for  ever;  if  he  be  shaken  for  a  time,  yet  he  settles 
again  quickly. 

(1.)  A  good  man  will  have  a  settled  reputaticn, 
and  that  is  a  great  satisfaction.  A  good  man  shall 
have  a  good  name,  a  name  for  good  things,  with  God 
and  good  people.  The  righteous  shall  be  in  e^'er- 
lasting  remembrance;  {v.  6.)  in  this  sense,  his  righ- 
teousness (the  memorial  of  it)  endures  for  e-ver,  v.  9. 
There  are  those  that  do  all  they  can  to  sully  his  re- 
putation, and  to  load  him  with  reproach;  but  his 
integrity  shall  be  cleared  up,  and  the  honour  ( f  it 
shall  survive  him.  Seme,  that  have  been  eminently 
righteous,  are  had  in  a  lasting  remembrance,  en 
earth;  wherever  the  scripture  is  read,  their  goc/d 
deeds  are  told  for  a  memorial  of  them.  And  the  me- 
mory of  many  a  good  man,  that  is  dead  and  gone,  is 
still  blessed;  but'in  heaven  their  remembrance  s-hall 
be  truly  everlasting,  and  the  honour -of  their  righ- 
teousness shall  there  endure  for  ever,with  the  reward 
of  it,  in  the  crown  of  glory  that  fades  not  away. 
They  that  are  forgotten  on  earth,  and  despised,  are 
remembered  there,  and  honoured,  and  their  righ- 
teousness found  unto  praise,  and  honour,  ajid  glory; 
(1  Pet.  i.  7.)  then,  at  furthest,  shall  the  horn  of  a 
good  man  be  exalted  with  honour,  as  that  of  the 
unicorn  when  he  is  a  conqueror.  Wicked  men,  now 
in  their  pride,  ////  Jip  their  hoT^s  on  high,  but  they 
shall  all  be  cut  off,  Ixxv.  5,  10.  The  godly,  in  their 
humility  and  numiliation,  have  defiled  their  horn  in 
the  dust;  (Job  xvi.  15.)  but  the  dav  is  coming  when 
it  shall  be  exalted  with  honour.  That  which  shah 
especially  tuni  to  the  honour  cf  good  men,  is,  their 


PSALMS,  CXIII. 


537 


liberality  and  bounty  to  the  poor;  He  has  dispersed, 
he  has  gwen  to  the  poor;  he  has  not  suftered  his 
charity'  to  run  all  in  one  channel,  or  directed  it  to 
some  few  objects  that  he  had  a  particular  kindness 
for,  but  he  has  dispersed  it,  given  a  portion  to  seven, 
and  also  to  eight,  has  sonvn  beside  all  waters,  and 
by  thus  scattering  he  has  increased:  and  this  is  his 
righteousness,  which  endures  for  ever.  Alms  are 
called  righteous,  not  because  they  will  justify  us  by 
making  atonement  for  our  evil  deeds,  but  because 
they  are  good  deeds,  which  we  are  bound  to  per- 
form; so  that,  if  we  are  not  charitable,  we  are  not 
just;  we  withhold  good  from  those  to  whom  it  is  due. 
The  honour  of  this  endures  for  ever,  for  it  shall  be 
taken  notice  of  in  the  great  day;  I  was  an  hungry, 
and  ye  gave  me  meat.  This  is  quoted  as  an  induce- 
ment and  encouragement  to  charity,  2  Cor.  ix.  9. 

(2.)  A  good  man  shall  have  a  settled  spirit,  and 
that  is  a  much  greater  satisfaction  than  the  former; 
for  so  shall  a  man  have  rejoicing  in  himself  alone,  and 
not  in  another.  Surely  he  shall  not  be  moved,  what- 
ever happens,  not  moved  either  from  his  duty,  or 
from  his  comfort;  for  he  shall  not  be  afraid,  his 
heart  is  established,  v.  7,  8.  This  is  a  part  both  of 
the  character,  and  of  the  comfort,  of  good  people. 
It  is  their  endeavour  to  keep  their  minds  stayed  upon 
God,  and  so  to  keep  them  calm,  and  easy,  and  un- 
disturbed; and  God  has  promised  them  both  cause 
to  do  so,  and  grace  to  do  so.  Observe,  [  1.  ]  It  is 
the  duty  and  interest  of  the  people  of  God,  not  to  be 
afraid  of  evil  tidings;  not  to  be  afraid  of  hearing  bad 
news;  and  when  they  do,  not  to  be  put  into  confusion 
oy  it,  and  into  an  amazing  expectation  of  worse  and 
worse;  but,  whatever  happens,  whatever  threatens, 
to  be  able  to  say,  with  blessed  Paul,  A'one  of  these 
things  move  me,  neither  will  I  fear,  though  the  earth 
be  moved,  xlvi.  2.  [2.]  The  fixedness  of  the  heart 
is  a  sovereign  remedy  against  the  disquieting  fear  of 
evil  tidings.  If  we  keep  our  thoughts  composed, 
and  ourselves  masters  of  them,  our  wills  resigned  to 
the  holy  will  of  God,  our  temper  sedate,  and  our 
spirits  even,  under  all  the  unevennessof  Providence, 
we  are  wel' -fortified  against  the  agitations  of  the 
timorous.  [3.]  Trusting  in  the  Lord  is  the  best 
and  surest  way  of  fixing  and  establishing  the  heart. 
By  faith  we  must  cast  anchor  in  the  promise,  in  the 
word  of  God,  and  so  return  to  him,  and  repose  in 
him  as  our  Rest.  The  heart  of  man  cannot  fix  any 
where,  to  its  satisfaction,  but  in  the  truth  of  God, 
and  there  it  finds  firm  footing.  [^4.  ]  They  whose 
hearts  are  established  by  faith,  will  patiently  wait 
till  they  have  gained  their  point;  He  shall  not  be 
afraid,  till  he  see  his  desire  upon  his  enemies,  till  he 
come  to  heaven,  where  he  shall  see  Satan,  and  all 
his  spiritual  enemies,  trodden  under  his  feet,  and,  as 
Israel  saw  the  Egyptians,  dead  on  the  sea-shore. 
Till  he  look  upon  his  oppressors,  so  Dr.  Hammond; 
till  he  behold  them  securely,  and  look  boldly  in  their 
faces,  as  being  now  no  longer  under  their  power.  It 
will  complete  the  satisfaction  of  the  saints,  when 
they  shall  look  back  upon  their  troubles  and  pres- 
sures, and  be  able  to  say  with  St.  Paul,  when  he 
had  recounted  the  persecutions  he  endured,  (2  Tim. 
lii.  11.)  But  out  of  them  all  the  Lord  delivered  me. 

2.  The  vexation  of  sinners,  v.  10.  Two  things 
shall  fret  them.  (1.)  The  felicity  of  the  righteous; 
The  wicked  shall  see  the  righteous  in  prosperity  and 
honour,  and  shall  be  grie-oed.  It  will  vex  them  to 
see  their  innocency  cleared,  and  their  low  estate 
regarded,  and  those  whom  they  hated  and  despised, 
and  whose  ruin  they  sought,  and  hoped  to  see,  the 
favourites  of  Heaven,  and  advanced  to  have  do- 
minion over  thein;  (xlix.  14.)  this  will  make  them 
gnash  with  their  teeth,  and  pine  away.  This  is 
often  fulfilled  in  this  world.  The  happiness  of  the 
saints  is  the  envy  of  the  wicked,  and  that  envy  is 
the  rottetiness  of  their  bones.  But  it  will  most  fully 

Vol.  III.— 3  Y 


be  accomplished  in  the  other  world,  when  it  shall 
make  danmed  sinners  gnash  with  their  teeth,  to  see 
Abraham  afar  off,  ana  Lazarus  in  his  bosom;  to 
see  all  the  prophets  in  the  kingdom  of  God,  and 
themselves  thrust  out.  (2. )  Their  own  disappoint- 
ment; The  desire  of  the  wicked  shall  perish;  their 
desire  was  wholly  to  the  world  and  the  flesh,  and 
they  ruled  over  them;  and  therefore,  when  these 
perish,  their  joy  is  gone,  and  their  expectations 
from  them  are  cut  off,  to  their  everlasting  confu- 
sion; their  hope  is  as  a  spider's  web. 

PSALM  CXIII. 

This  psalm  begins  and  ends  with  Hallelujah;  for,  as  many 
others,  it  is  designed  to  promote  the  great  and  good  work 
of  praising  God.  I.  We  are  here  called  upon,  and  urged, 
to  praise  God,  v.  1..3.  II.  We  are  here  furnished  with 
matter  for  praise,  and  words  are  put  into  our  mouths;  in 
singing  which,  we  must,  with  holy  fear  and  love,  give  to 
God  the  glory  of,  1.  The  elevations  of  his  glory  and 
greatness,  v.  4,  5.  2.  The  condescensions  of  nis  grace 
and  goodness,  (v.  6  . .  9. )  w  hich  very  much  illustrate  one 
another,  that  we  may  be  duly  affected  with  both. 

1.  T>RAISE  ye  the  Lord.  Praise,  O  ve 
Jr  servants  of  the  Lord,  praise  the 
name  of  the  Lord.  2.  Blessed  be  the  name 
of  the  Lord  from  this  time  forth  and  for 
evermore.  3.  From  the  rising  of  the  sun, 
unto  the  going  down  of  the  same,  the 
Lord's  name  is  to  be  praised.  4.  The 
Lord  is  high  above  all  nations,  and  his 
glory  above  the  heavens.  5.  Who  is  like 
unto  the  Lord  our  God,  who  dwelleth  on 
high,  6.  Who  humbleth  himself  to  behold 
the  things  that  are  in  heaven,  and  in  the 
earth  I  7.  He  raiseth  up  the  poor  out  of 
the  dust,  and  lifteth  the  needy  out  of  the 
dunghill;  8.  That  he  may  set  him  with 
princes,  eveji  with  the  princes  of  his  people. 
9.  He  maketh  the  barren  woman  to  keep 
house,  to  be  a  joyful  mother  of  children. 
Praise  ye  the  Lord. 

In  this  psalm, 

I.  We  are  exhorted  to  give  glory  to  God,  to  give 
him  the  glory  due  to  his  name.  The  invitation  is 
very  pressing;  Praise  ye  the  Lord,  and  again,  and 
again,  Praise  him,  praise  him;  blessed  be  his  name, 
for  it  is  to  be  praised,  v.  l-.S.  This  intimates,  1. 
That  it  is  a  necessary  and  most  excellent  duty, 
greatly  pleasing  to  God,  and  has  a  large  room  in 
religion.  2.  That  it  is  a  duty  we  should  much 
abound  in,  in  which  we  should  be  frequently  em- 
ployed and  enlarged.  3.  That  it  is  work  which  we 
are  very  backward  to,  and  which  we  need  to  be 
engaged  and  excited  to  by  precept  upon  precept, 
and  line  upon  line.  4.  That  those  who  are  much 
in  praising  God  themselves,  will  court  others  to  it, 
both  because  they  find  the  weight  of  the  work,  and 
that  there  is  need  of  all  the  help  they  can  fetch  in, 
(there  is  employment  for  all  hearts,  all  hands,  and 
all  little  enough,)  and  because  they  find  the  pleasure 
of  it,  which  they  wish  all  their  friends  may  share  in. 

Observe,  (1.)  From  whom  God  has  praise;  fnm 
his  own  people;  they  are  here  called  upon  to  praise 
God,  as  those  that  will  answer  the  call.  Praise,  O 
ye  servants  of  the  Lord.  They  have  most  reason 
to  praise  him;  for  they  that  attend  him  as  his  ser- 
vants know  him  best,  and  receive  most  of  his  favours, 
and  it  is  their  business  to  praise  him ;  that  is  the  work 
required  of  them  as  his  servants;  it  is  easy  pleasant 
work  to  speak  well  of  their  Master,  and  do  him 
what  honour  they  can;  if  they  do  not  who  should? 


538 


PSALMS  CXIII. 


feome  understand  it  of  the  Levites;  but  if  so,  all 
Christians  are  a  royal  priesthood,  to  show  forth  the 
praises  of  him  that  has  called  them,  1  Pet.  ii.  9.  The 
angels  are  the  servants  of  the  Lord;  they  need  not 
be  called  upon  by  us  to  praise  God,  yet  it  is  a  com- 
foit  to  us  that  they  do  it  better  than  we  can. 
(2.)  From  whom  he  ought  to  have  praise: 
[1.]  From  all  ages;  {v.  2.)  from  this  time  forth 
for  ex'ermore;  let  not  this  work  die  with  us,  but  let 
us  be  doing  it  in  a  better  world,  and  let  those  that 
come  after  us  be  doing  it  in  th.is.  Let  net  our  seed 
degenerate,  but  let  God  be  praised  through  all  the 
generations  of  time,  and  not  in  this  only.  vVe  must 
bless  the  Lord  in  oui-  da\-,  by  saying,  with  the 
psalmist,  Blessed  be  his  7iaine  ?iow  and  always. 

[2.]  From  all  i^]a.ccs;  fro?)i  the  risi?iff  of  the  sun 
to  the  going  down  of  the  same,  throughout  the  habi- 
table world;  let  all  that  enjoy  the  benefit  of  the  sun 
rising,  (and  those  that  do  so  must  count  upon  it  tliiit 
the  sun  will  set,)  give  thanks  for  that  light  to  tlie 
Father  of  lights.  God's  name  is  to  be  praised;  it 
ought  to  be  praised  by  all  naticns;  for  in  every  place, 
from  East  to  West,  there  appear  the  manifest  proofs 
and  products  of  his  wisdom,  power,  and  goodness; 
and  it  is  to  be  lamented  that  so  great  a  part  of  man- 
kind are  ignorant  of  him,  and  give  that  praise  to 
others  which  is  due  to  him  alone.  But  perhaps 
there  is  more  in  it;  as  the  former  verse  ga\  e  us  a 
glimpse  of  the  kingdom  of  glory,  intimating  that 
God's  name  shall  be  blessed  for  ever,  (when  time 
shall  be  no  more,  that  praise  shall  be  the  work  of 
heaven,)  so  this  verse  gives  us  a  glimpse  of  the  king- 
dom of  grace  in  the  gospel-dispensation  of  it,  when 
the  church  shall  no  longer  Ijc  confined  to  the  Jewish 
nation,  but  shall  spread  itself  all  the  world  o\er, 
when  in  every  filace  spiritual  incense  shall  be  offered 
to  our  God;  "(Mai.  i.  11.)  then,  from  the  rising  to 
the  setting  of  the  stui,  the  Lord's  name  shall  be 
firaiscd,  l)y  some  in  all  countries. 

II.  We  are  here  directed  what  to  give  him  the 
glor\-  of. 

1."  Let  us  look  up  with  an  eye  of  faith,  and  see 
how  high  his  glory  is  in  the  upper  world,  and  men- 
tion that,  to  his  praise,  v.  4,  5.  We  are,  in  our 
praises,  to  exalt  his  name,  for  he  is  high,  his  glory 
IS  high.  (1.)  High  a^oi'f  all  nations;  their  kings, 
though  ever  so  pompous;  their  people,  though  ever 
so  numerous.  Whether  it  be  true  of  an  earthly 
king  or  no,  that  though  he  is  major  singulis — greater 
thcin  iyjdividuals,  lie  is  minor  universis — less  than 
the  whole,  we  will  not  dispute;  but  we  are  sure  it  is 
not  true  of  the  King  of  kmgs.  Put  all  the  iiations 
together,  and  he  is  above  them  all;  they  are  before 
him  as  the  dro/i  of  the  bucket,  and  the  small  dust 
of  the  balance,  Isa.  xl.  15,  17.  Let  all  the  nations 
think  and  speak  highly  of  God,  for  he  is  high  above 
them  all.  (2.)  High  above  the  heavens;  the  throne 
of  his  glory  is  in  the  highest  heavens;  wdiich  should 
raise  our  hearts  in  praising  him,  Lam.  iii.  41.  His 
glory  is  above  the  heavens,  above  the  angels;_  he  is 
above  what  they  are,  their  brightness  is  nothing  to 
his;  above  what  they  do,  for  they  are  under  his 
command,  and  do  his  pleasure;  and  abo\e  what 
even  they  can  speak  him  to  be.  He  is  exalted 
above  all  blessing  and  praise,  not  only  all  ours,  but 
all  theirs.  We  must  therefore  say,  with  holy  ad- 
miration, Jllio  is  like  unto  the  Lord  our  God?  Who 
of  all  the  princes  and  potentates  of  the  earth?  Who 
of  all  the  bright  and  blessed  spirits  above?  None 
can  eciual  him,  none  dare  compare  with  him.  Ciod 
is  to  be  ])raised,  as  transcendently,  incomparabh', 
and  infinitely  great;  for  he  dwells  on  high,  and  from 
on  high  sees  all,  and  mles  all,  and  justly  attracts  all 
praise  to  himself. 

2.  Let  us  look  roxuid  with  an  eye  of  observation, 
and  see  how  extensive  his  goodness  is  in  the  lower 
world,  and  mention  that  to  his  praise.    He  is  a  God 


who  eocalts  himself  to  dwell,  who  humbles  himself 
in  heaven,  and  in  earth.  Some  think  there  is  a 
transposition,  He  exalts  himself  to  dwell  in  heaven 
he  humbles  hiinself  to  behold  on  earth:  but  the  sense 
is  plain  enough,  as  we  take  it;  only  observe,  God  is 
said  to  exalt  hi?nself,  and  to  humble  himself,  both 
are  his  own  act  and  deed;  as  he  is  self-existent,  so 
he  is  both  the  Fountain  of  his  own  honour,  and  thr 
Spring  of  his  own  grace;  God's  condescending  good- 
ness appears, 

(1.)  In  the  cognizance  he  takes  of  the  world  be 
low  him;  his  glory  is  above  the  7iations,  and  above 
the  heavens,  and  yet  neither  is  neglected  by  him; 
God  is  great,  yet  he  despises  riot  any.  Job  xxxvi.  5. 
He  humbles  himself  to  behold  all  his  creatures,  all 
his  subjects,  thrugh  he  is  infinitely  above  them.  ^ 
Considering  the  infinite  pcifecticn,  sufficiency,  and 
felicity,  of  the  divine  nature,  it  must  ]jc  acknow- 
ledged as  an  act  of  wonderful  ccndescensicn,  that 
God  is  pleased  to  take  into  the  the  ughts  of  his  eter- 
nal counsel,  and  into  tlic  hand  of  his  universal  provi- 
dence, both  the  armies  cflieaven  and  the  inhabitants 
of  the  earth;  (Dan.  iv.  35.)  even  in  this  dcminicn 
h.e  humbles  himself.  [1.]  It  is  crndescension  in  him 
to  behold  the  tilings  in  heaven,  to  support  the  beings, 
direct  the  motions,  and  accept  the  praises  and  ser- 
vices, of  the  angels  themselves;  fir  he  needs  them 
not,  nor  is  benefitted  by  them.  [2.]  Much  more  is 
it  condescension  in  him  to  behold  the  things  that  are 
in  the  earth,  to  visit  the  srns  of  men,  and  regard 
them,  to  order  and  overrule  their  affairs,  and  to 
take  notice  of  what  they  say  and  do,  that  he  may  fill 
the  earth  with  his  goodness,  and  so  set  us  an  exam- 
ple of  stooping  to  do  good,  cf  taking  notice  of,  and 
concerning  ourselves  abcut,  cur  inferiors.  If  it  be 
such  condescension  for  God  to  belicld  things  in 
heaven  and  earth,  what  an  amazing  condescension 
was  it  for  the  Son  of  God  to  ccme  from  heaven  to 
earth,  and  take  our  nature  uprn  him,  that  he  might 
seek  and  save  them  that  were  lost!  Here  indeed  he 
humbled  himself. 

(2.)  In  the  particular  favour  he  sometimes  shows 
to  the  least  and  lowest  of  the  inhabitants  of  this 
lesser  lower  world.  He  not  only  beholds  the  great 
things  in  the  earth,  but  the  meanest,  and  those 
things  which  great  men  commonly  overlook.  Nor 
does  he  only  behold  them,  but  does  wonders  for 
them,  and  things  that  are  very  sui-prising,  cut  of 
the  common  road  of  Providence,  and  chain  of  causes; 
which  shows  that  the  world  is  governed,  not  by  a 
course  of  nature,  for  that  would  always  iim  in  the 
same  channel,  but  by  a  God  of  naturej  who  delights 
in  doing  things  we  looked  not  for. 

[1.]  "'Those  that  have  been  long  des])icable,  are 
sometimes,  en  a  sudden,  made  honourable;  {v.  7, 
8.)  He  raises  up  the  poor  out  of  the  dust,  that 
he  may  set  him  with  princes.  First,  Thus  God 
does  sometimes  magnify  himself,  and  his  own  wis- 
dom, power,  and  sovereignty;  when  he  has  some 
great  work  to  do,  he  chooses  to  employ  those  in 
It  that  wei-e  least  likely,  and  least,  thought  of  for 
it,  by  themselves  or  others,  to  the  highest  post  of 
honour:  Gideon  is  fetched  from  threshing,  Saul 
from  seeking  the  asses,  and  David  firm  keeping  the 
sheep;  the  apostles  are  sent  from  fishing  X.ohe  Jishera 
of  men.  The  treasure  of  the  gospel  is  put  into  earth- 
en vessels,  and  the  weak  and  foolish  ones  of  the 
world  pitched  upon  to  be  preachers  of  it,  to  confound 
the  wise  and  mighty,  (1  Cor.  i.  27,  28.)  that  the  ex- 
cellencv  of  the  power  may  be  of  God,  and  all  may 
see  that  j^rcmotirn  comes  from  him.  Secondly, 
Thus  God  does  sometimes  reward  the  eminent 
piety  and  patience  of  his  people  who  have  long 
R-roaned  under  the  burthen  of  ])overty  and  disgrace. 
When  Joseph's  virtue  was  tried  ar.d  manifested,  he 
was  raised  mm  the  prison-dust,  and  set  with  princes. 
They  that  are  wise  will  obserxe  such  returns  of 


PSALMS,  CXIV. 


539 


Pro^'idence,  and  will  understand  by  them  the  loving- 
kindness  of  the  Lord.  Some  have  applied  this  to 
the  work,  of  redemption  by  Jesus  Christ,  and  not  un- 
fit!}'; for  through  him  poor  fallen  men  are  raised 
out  of  the  dust,  (one  of  the  Jewish  rabbins  applies  it 
to  the  resurrection  of  the  dead,)  nay,  out  of  the 
dunghill  of  sin,  and  set  among  /27-inces,  among 
angels,  those  princes  of  his  people.  Hannah  had 
sung  to  this  purport,  1  Sam.  h.  6»-8. 

[2.  ]  Those  that  have  been  long  barren,  are  some- 
times, on  a  sudden,  nvdda^  fruitful,  v.  9.  This  may 
look  back  to  Sarah  and  Rebecca,  Rachel,  Hannah, 
and  Samson's  mother,  or  forward  to  Elizabeth; 
and  many  such  instances  there  ha\e  been,  in  which 
God  has  looked  on  the  affliction  of  his  handmaids, 
and  taken  away  their  reproach.  He  ynakes  the  bar- 
ren nooman  to  keep,  house,  not  only  builds  up  the 
family,  but  thereby  finds  the  heads  of  the  family 
something  to  do.  Note,  They  that  have  the  com- 
fort of  a  family,  must  take  the  care  of  it;  bearing 
children  and  guiding  the  house  are  put  together, 
1  Tim.  V.  14.  When  iioA  sets  the  barren  in  a  family, 
he  expects  that  she  look  ivell  to  the  ways  of  her 
household,  Prov.  xxxi.  27.  She  is  said  to  be  a  joy- 
ful mother  of  children,  not  only  because,  even  in 
common  cases,  the  pain  is  forgotten,  for  Joy  that  a 
man-child  is  born  into  the  world,  but  there  is  par- 
ticular joy  when  a  child  is  born  to  those  that  have 
been  long  childless,  (as  Luke  i.  14. )  and  therefoi'e 
there  ought  to  be  particular  thanksgiving;  Praise 
ye  the  Lord.  Yet,  in  this  case  rejoice  with  trem- 
bling; for,  though  the  sorrowful  mother  be  m  ide 
joyful,  the  joyful  mother  may  be  made  sorrowful 
again,  if  the  children  be  either  remo\  ed  from  her, 
or  imbittered  to  her.     This  therefore  may  be  ap- 

Elied  to  the  gospel-church  among  the  Gentiles,  the 
uilding  of  which  is  illustrated  by  this  similitude, 
(IsH.  liv.  1.)  Sing,  0  bar7-en,  thou  that  didst  not 
bear:  (G  J.  iv.  27.)  for  which  we  (who,  being  sin- 
r.ers  of  the  Gentiles,  are  children  of  the  desolate) 
ha\'e  reason  to  say,  Praise  ye  the  Lord. 

PSALM  CXIV. 

The  deliverance  of  Israel  out  of  Egypt  gave  birth  to  their 
church  and  nation,  which  were  then  founded,  then  formed; 
that  ivork  of  wonder  ougrht  therefore  to  be  had  in  ever- 
lasting remembrance.  God  gloried  in  it,  in  the  preface 
to  the  ten  commandments,  and /fos.  xi.  1.  Out  of  Egypt 
have  I  called  my  son.  In  this  psalm,  it  is  celebrated  in 
lively  strains  of  praise;  it  was  fitly  therefore  made  a  part 
of  the  great  Hallelujah,  or  song  of  praise,  which  the  Jews 
were  wont  to  sing  at  the  close  of  the  passover-supper. 
It  must  never  be  forgotten,  I.  That  they  were  brought 
out  of  slavery,  v.  1.  II.  That  God  set  up  his  tabernacle 
among  them,  v.  2.  III.  That  the  sea  and  Jordan  were 
divided  before  them,  v.  3,  6.  IV.  That  the  earth  shook 
at  the  giving  of  the  law,  when  God  came  down  on 
mount  Sinai,  v.  4,  6,  7.  V.  That  God  gave  them  water 
out  of  the  rock,  v.  8.  In  singing  this  psalm,  we  must 
acknowledge  God's  power  and  goodness  in  what  he  did 
for  Israel,  applying  it  to  the  much  greater  work  of  won- 
der, our  redemption  by  Christ,  and  encouraging  ourselves 
and  others  to  trust  in  God  in  the  greatest  straits. 

1 .  "VIlTHEN  Israel  \\ent  out  of  Egfpt, 
T  T  the  house  of  Jacob  from  a  people 
of  strange  language,  2.  Judah  was  his  sanc- 
tuaiy,  and  Israel  his  dominion.  3.  The  sea 
saw  it,  and  fled ;  Jordan  was  driven  back. 
4.  The  mountains  skipped  like  rams,  and 
the  little  hills  like  lambs.  5.  What  ailed 
thee,  O  thou  sea,  that  thou  fleddest  ?  thou 
Jordan,  that  thou  wast  driven  back?  6.  Ye 
mountains,  that  ye  skipped  like  rams;  and 
ye  little  hills,  hke  lambs  ?  7.  Tremble,  thou 
ea  rth,  at  the  presence  of  the  Lord,  at  the 


presence  of  the  God  of  Jacob;  8.  Which 
turned  the  rock  iyito  a  standing  water,  the 
flint  into  a  fountain  of  waters. 

The  psalmist  is  here  remembering  the  days  of 
old,  the  years  of  the  right  hand  of  the  Most  High, 
and  tlie  wonders  which  their  fathers  told  them  of; 
(Judg.  vi.  13.)  for  time,  as  it  does  not  wear  out  the 
guilt  of  sin,  so  it  should  not  wear  out  the  sense  of 
mercy. 

Let  it  never  be  forgotten, 

1.  That  God  brought  Israel  out  of  the  house  cf 
bondage  with  a  high  ha?id  and  a  stretched  out  arm. 
Israel  went  out  of  Egypt,  v.  1.  They  did  not  steal 
out  clandestinely,  nor  were  they  driven  out,  but 
fairly  went  out,  marched  out  with  all  the  marks  of 
honour:  they  went  out  from  a  barbarous  people, 
that  had  used  them  barbarously,  from  a  people  of  a 
strange  language,  Ixxxi.  5.  The  Israehtes,  it 
seems,  preserved  their  own  language  pure  among 
them,  and  cared  not  for  learning  the  language  ot 
their  oppressors.  By  this  distinction  from  them, 
they  kept  up  an  earnest  of  their  deliverance. 

2.  That  he  himself  framed  their  civil  and  sacred 
constitution;  (t'.  2.)  Judah  and  Israel  were  his 
sanctuary,  his  dominion.  When  he  delivered  them 
out  of  the  hand  of  their  oppressors,  it  was  that  they 
7night  sen'e  him,  both  in  holiriess  and  in  righteous- 
ness, in  the  duties  of  religious  worship,  and  in  obe- 
dience to  the  moral  law,  in  their  whole  conversa- 
tion. Let  my  people  go,  that  they  may  serce  me. 
In  order  to  this,  (1.)  He  setup  his  sanctuary  among 
tliem,  in  which  he  gave  them  the  special  tokens  ot 
his  ])rL'sence  with  them,  and  promised  to  receive 
thcii-  homage  and  tribute.  Happy  the  people  that 
li.ive  God's  sanctuary  among  them;  (see  Exod. 
xx\.  S.  Ezek.  xxxvii.  26.)  much  more  they  that, 
like  Judah  here,  are  his  sa7ictuaries,  his  living  tem- 
ples, en  whom  Holiness  to  the  Lord  is  written!  (2.) 
He  set  up  his  do7ni7iion  among  them,  was  himselt 
their  Lawgiver,  and  their  Judge;  and  their  govern- 
ment was  a  theocracy;  The  Lord  was  their  King. 
AH  the  world  is  God's  dominion,  but  Israel  was  so 
in  a  peculiar  manner.  What  is  God's  sanctuary 
must  be  his  dominion;  those  only  have  the  privi- 
leges of  his  house  that  submit  to  the  laws  of  it;  and 
for  this  end  Christ  has  redeemed  us,  that  he  might 
bring  us  into  God's  ser^  ice,  and  engage  us  for  ever 
in  it. 

3.  That  the  Red  sea  was  divided  before  them  at 
their  coming  out  of  Egypt,  both  for  their  rescue, 
and  the  ruin  of  their  enemies;  and  the  river  Jordan, 
when  they  entered  into  Canaan,  for  their  honour, 
and  the  confusion  and  terror  of  their  enemies;  (t.  3. ) 
The  sea  saw  it,  saw  there  that  Judah  was  God's 
sanctuary,  and  Israel  his  dominion,  and  thereft  re 
fled;  for  nothing  could  have  been  more  awful.  This 
was  it  that  drove  Jordan  back,  and  was  an  invin- 
cible dam  to  his  streams;  God  was  at  the  head  cf 
that  people,  and  therefore  they  must  give  way  to 
them,  must  make  room  for  them;  they  must  retire, 
contrary  to  their  nature,  when  God  speaks  the 
word.  To  illustrate  this,  the  psalmist  asks,  in  a 
poetical  strain,  (v.  5.)  What  ailed  thee,  O  thou 
sea,  that  thoujleadest?  and  furnishes  the  sea  with 
an  answer;  {v.  7.)  it  was  at  the  presence  of  the 
Lord.  This  is  designed  to  express,  (1.)  The  reality 
of  the  miracle,  that  it  was  not  by  any  power  of  na- 
ture, or  from  any  natural  cause,  but  it. was  at  the 
presence  of  the  Lord,  who  gave  the  word.  (2.)  The 
mercy  of  the  miracle;  What  ailed  thee?  Was  it  in 
a  frolic?  Was  it  only  to  amuse  men?  No,  it  was  at 
the  presence  of  the  God  of  Jacob;  it  was  in  kindness 
to  the  Israel  of  God,  /or  the  salvatio7i  of  that  chcscn 
people,  that  God  was  thus  displeased  against  the 
rivers,  and  his  wrath  was  against  the  sea,  as  the 
prophet  speaks,  Hab.  iii.  8- -IS.  Isa.  li.  10. — IxiiL 


540 


PSALMS,  CXV. 


11,  &:c.  (3.)  The  wonder  and  sui-prise  of  the  mi- 
r  :ch.  W  ho  would  have  thought  of  such  a  thing? 
Sh  11  the  course  of  nature  be  changed,  and  its  fun- 
diiii'.  ntal  laws  dispensed  with,  to  serve  a  tuni  fcir 
(t  ni's  Israel?  Well  may  the  dukes  of  Edom  be 
amazed,  and  the  mif(hty  men  of  Moab  tremble, 
Exod.  XV.  \5.  (4.)  The  honour  hereby  put  upon 
Israel,  who  are  taught  to  triumph  over  the  sea,  and 
Jordan,  as  unable  to  stand  before  them.  Note, 
There  is  no  sea,  no  Jordan,  so  deep,  so  broad,  but, 
when  God's  time  is  come  for  the  redemption  of  his 
people,  it  shall  be  divided  and  driven  back,  if  it 
stand  in  their  way.  Apply  this,  [1.]  To  the  plant- 
ing of  the  Christian  church  in  the  woi-ld.  What 
ailed  Satan  and  the  powers  of  darkness,  that  they 
trembled  and  truckled  as  they  did?  Mark  i.  34.  v.  7. 
What  ailed  the  heathen  oracles,  that  they  were  si- 
lenced, struck  dumb,  struck  dead?  What  ailed  their 
idolatries  and  witchcrafts,  that  they  died  away  be- 
fore the  gospel,  and  melted  like  snow  before  the 
sun^  What  ailed  the  persecutors  and  opposers  of 
the  gospel,  that  they  gave  up  their  cause,  to  hide 
their  guilty  heads,  and  call  to  rocks  and  mountains 
for  shelter?  Rev.  vi.  15.  It  was  at  the  presence  of 
the  Lord,  and  that  power  which  went  along  with  the 
gj^spel.  [2.]  To  the  work  of  grace  in  the  heart. 
What  turns  the  stream  in  a  regenerate  soul?  What 
ails  the  lusts  and  corruptions,  that  they  fly  back, 
th  it  the  prejudices  are  removed,  and  the  whole  man 
become  new?  It  is  at  the  presence  of  God's  Spirit 
that  imaginations  are  cast  down,  2  Cor.  x.  5. 

4.  That  the  earth  shook  and  trembled,  when  God 
cime  down  on  mount  Sinai  to  give  the  law;  {y.  4.) 
The  mountains  sk'fified  like  rams,  and  then  the  little 
hills  might  well  be  excused  if  they  skipped  like 
lambs,  either  when  they  are  frightened,  or  when 
tiiey  sport  themselves.  The  same  power  th  it  fixed 
the  fluid  waters,  and  made  them  stand  still,  shook 
the  stable  mountains,  and  made  them  tremble;  i'V 
all  the  powers  of  nature  are  under  the  check  of  the 
God  of  nature.  Mountains  and  hills  are,  before 
God,  but  like  rams  and  lambs;  even  the  bulkiest 
and  the  most  rocky  are  as  manageable  by  him  as 
they  are  by  tlie  shepherd.  The  trembling  of  the 
m'lunt  lins  before  the  Lord  may  shame  the  stupidity 
and  obduracy  of  the  children  of  men,  who  are  not 
moved  at  the  discoveries  of  his  glorv.  The  psalm- 
ist asks  the  mount  lins  and  hills,  What  ailed  them 
to  skip  thus?  He  answers  for  them,  as  for  the  seas, 
It  was  at  the  presence  of  the  Lord,  before  whom, 
not  only  those  mountains,  but  the  earth  itself,  may 
well  tremble,  {y.  7.)  since  it  has  l.iin  under  a  curse 
for  man's  sin.  See  Ps.  civ.  32.  Isa.  Ixiv.  3,  4.  He 
that  made  the  hills  and  mountains  to  skip  thus,  can, 
when  he  pleases,  dissipate  the  strength  and  spirit 
of  the  proudest  of  his  enemies,  and  make  them 
tremble. 

5.  That  God  supplied  them  with  water  out  of  the 
rock,  which  followed  them  through  the  dry  and 
sandy  deserts.  Well  may  the  earth  and  all  Its  in- 
habitants tremble  before  that  God  who  turned  the 
rock  into  a  standing  water;  (v.  8.)  and  whatcuinot 
he  do,  who  did  that?  The  same  almighty  jxnver 
that  turned  waters  into  a  rock  to  be  a  wall  to  Israel, 
(Exod.  xiv.  22.)  turned  the  rock  into  waters  to  be 
a  well  to  Israel:  as  they  were  protected,  so  they 
were  provided  for,  by  miracles,  standing  miracles; 
for  such  was  the  standing  water,  that  fountain  of 
waters  into  which  the  rock,  the  flinty  rock,  was 
tumed,  and  that  Rock  was  Christ,  1  Cor.  x.  4.  For 
he  is  a  Fountain  of  living  waters  to  his  Israel,  from 
whom  they  receive  grace  for  grace. 

PSALM  CXV. 

Many  ancient  translations  join  this  psalm  to  that  which 
goes  next  before  itj  the  Septuatrinl  particularly,  and  the 
vulpar  Latin;  but  it  is,  in  the  Hebrew,  a  distinct  psalm. 
In  it,  we  are  taught  to  give  glory,  I.  To  God,  and  not  to 


ourselves,  v.  1.  II.  To  God,  and  not  to  idols,  ^  2  . .  8, 
We  must  give  filory  to  Goii,  1.  By  truslin^nii  him,  andii 
his  promise  and  blessing',  v.  9  .  .  15.  2.  By  blessing  him 
V.  16. .  18.  Sume  think  this  psalm  was  penned  upon  oc- 
casion of  some  great  distress  and  trouble  that  the  churck 
of  God  was  in,  when  the  enemies  were  insolent  an< 
threatening,  in  which  case  the  church  does  not  so  much 
pour  out  her  complaint  to  God,  as  place  her  confidence 
in  God,  and  triumph  in  doing  so;  and  with  such  a  holy 
triumph  we  ought  to  sing  this  psalm. 

1.  I^TOT  unto  us,  O  Lord,  not  unto  us, 
Jl^  but  unto  thy  name  give  glory,  for 
thy  mercy,  and  for  thy  truth's  sake.  2. 
Wherefore  should  the  heathen  say,  Where 
is  now  their  God  ?  3.  But  our  God  is  in 
the  heavens;  he  hath  done  whatsoever  he 
pleased.  4.  Their  idols  are  silver  and  gold, 
the  work  of  men's  hands.  5.  They  have 
mouths,  but  they  speak  not;  eyes  hav^e  they, 
but  they  see  not;  6.  They  have  ears,  but 
they  hear  not;  noses  have  they,  but  they 
smell  not;  7.  They  have  hands,  but  they 
handle  not;  feet  have  they,  but  they  walk 
not ;  neither  speak  they  through  their  throat 
8.  They  that  make  them  are  like  unto  them; 
so  is  every  one  that  trusteth  in  them. 

Sufficient  care  is  here  taken  to  answer  both  the 
pretensions  of  self,  and  the  reproaches  of  idolaters. 

I.  Boasting  is  here  for  ever  excluded,  x'.  1.  Let 
no  opinion  of  our  own  merits  have  any  room  either 
in  our  prayers  or  in  our  praises,  but  let  both  centre 
in  God's  gl<  ry.  1.  Have  we  received  any  mercy, 
gone  thrrugh  any  service,  or  gained  any  success.^ 
Wc  must  not  assume  the  glory  of  it  to  ourselves, 
but  ascribe  it  wholly  to  God.  We  must  not  imagine 
that  we  do  any  thing  for  God  by  our  own  strengtJi, 
or  deserve  any  thing  from  God  by  our  own  righ- 
teousness; but  all  the  good  we  do  is  done  by  the 
power  of  his  grace,  and  all  the  good  we  have  is  the 
gift  of  his  mere  mercy,  and  therefore  he  must  have 
all  the  ])raise.  Say  not,  The  power  of  my  hand  has 
gotten  me  this  wealth,  Deut.  viii.  17.  Say  not,  For 
my  righteousness  the  Lord  has  done  these  great  and 
kind  things  for  me,  Deut.  ix.  4.  No,  all  our  songs 
must  be  sung  to  this  humble  tune,  A'ot  vnto  us,  0 
Lord,  and  again,  A'ot  unto  us,  but  to  thy  name,  let 
all  the  glory  be  given;  for  whatever  good  is  wrought 
in  us,  or  wrought  for  us,  it  is  for  his  mercy,  and  his 
truth's  sake,  because  he  will  glorify  his  mercy,  and 
fulfil  his  promise.  All  our  crowns  must  be  cast  at 
the  feet  of  him  that  sits  upon  the  throne,  for  that  is 
the  proper  place  for  them.  2.  Are  we  in  pursuit  of 
any  mercy,  and  wrestling  with  Grd  for  it?  We 
must  take  <  ur  encouragement,  in  prayer,  from  God 
only,  and  have  an  eye  to  his  glory  more  than  to  rur 
own  benefit  in  it.  "  Lord,  do  so  and  so  for  us;  not 
that  we  may  have  the  credit  and  comfort  of  it,  but 
thal'thv  mercy  and  tnith  may  ha\e  the  glory  of  it." 
This  must  be  our  iiighest  and  ultimate  end  in  cui 
prayers,  and  therefore  it  is  made  the  first  petition  in 
the  Lord's  prayer,  as  that  which  gtiides  all  the  rest; 
Hallowed  be  thyjtame;  and,  in  order  to  that,  Gix't 
us  our  daily  bread,  &c.  This  also  nnist  satisfy  us, 
if  our  prayers  be  not  answered  in  the  letter  of  them; 
Whatever  becomes  of  us,  unto  thy  name  give  glory. 
See  John  xii.  27,  28. 

II.  The  reproach  of  the  heathen  is  here  for  ever 
silenced,  and  justly  retorted. 

1.  The  psalmist  complains  of  the  reproach  of  the 
heathen:  (t.  2.)  W/ierefore  should  they  say,  JiTiere 
is  now  their  God?  (1.)  "Why  do  they  say  so?  Do 
they  not  know  that  our  God  is  every  where  by  hit 


PSALMS,  CXV. 


541 


providence,  and  always  nigh  to  us  by  his  promise 
and  grace?"  (2.)  "Why  does  God  permit  them  to 
say  so?  Nay,  why  is  Israel  brought  so  low,  that 
they  have  some  colour  for  saying  so?  Lord,  appear 
for  our  relief,  that  thou  mavest  vindicate  thyself, 
and  glorify  thine  own  name. ' 

2.  He  gives  a  direct  answer  to  their  question;  (v. 
3.)  "  Do  they  ask  where  is  our  God?  We  can  tell 
where  he  is.  (1.)  "In  the  upper  world  is  the  pre- 
sence of  his  glory;  Our  God  is  in  the  heavens, 
where  the  gods  of  the  heathen  never  were;  in  the 
heavens,  and  therefore  out  of  sight;  but,  though  his 
majesty  be  unapproachable,  it  does  not  therefore 
follow  that  his  being  is  questionable."  (2.)  "In 
the  lower  world  are  the  products  of  his  power;  He 
has  done  whatsoever  he  fileased,  according  to  the 
counsel  of  his  will;  he  has  a  sovereign  dominion, 
and  a  universal  uncontrollable  influence.  Do  you 
ask  where  he  is?  He  is  at  the  beginning  and  end 
of  eviery  thing,  and  not  far  from  any  of  us." 

3.  He  returns  their  question  upon  themselves. 
They  asked,  Where  is  the  God  of  Israel?  because 
he  is  not  seen.  He  does  in  effect  ask.  What  are 
the  gods  of  the  heathen?  because  they  are  seen. 

( 1. )  He  shows  that  their  gods,  though  they  ai"e 
not  shapeless  things,  are  senseless  things.  Idola- 
ters, at  first,  worshipped  the  sun  and  moon,  (Job 
xxxi.  26. )  which  was  bad  enough,  but  not  so  bad  as 
that  which  they  were  now  come  to,  (for  evil  men 
grow  worse  and  worse,)  which  was  the  worshipping 
of  images,  v.  4.  The  matter  of  them  was  silver 
and  gold,  digged  out  of  the  earth;  {Man  found 
them  floor  and  dirty  in  a  mine,  Herbert;)  proper 
things  to  make  money  of,  but  not  to  make  gods  of. 
The  make  of  them  was  from  the  artificer;  they  are 
creatures  of  men's  vain  imaginations,  and  the  works 
of  men's  hands,  and  therefore  can  have  no  divinity 
in  them.  If  man  is  the  work  of  God's  hands,  (as 
certainly  he  is,  and  it  was  his  honour  that  he  Avas 
made  in  the  image  of  God,)  it  is  absurd  to  think 
that  that  can  be  God  which  is  the  work  of  men's 
hands;  or  that  it  can  be  any  other  than  a  dishonour 
to  God  to  make  him  in  the  image  of  man.  The  ar- 
gument is  irrefragable;  The  workman  made  it,  and 
therefore  it  is  not  God,  Hos.  viii.  6.  These  idols 
are  represented  here  as  the  most  ridiculous  things, 
a  mere  jest,  that  would  seem  to  be  something,  but 
were  really  nothing;  fitter  ior  a  toy-shop  than  a 
temple;  for  children  to  play  with  than  for  men  to 
pray  to.  The  painter,  the  carver,  the  statuary, 
did  their  part  well  enough;  they  made  them  with 
mouths  and  eyes,  ears  and  noses,  hands  and  feet, 
but  they  could  put  no  life  into  them,  and  therefore 
no  sense.  They  had  better  have  worshipped  a  dead 
carcase  (for  that  had  life  in  it  once)  than  a  dead 
image,  which  neither  has  life,  nor  can  have.  They 
sfieak  not,  in  answer  to  those  that  consult  them;  the 
crafty  priest  must  do  it  for  them.  In  Baal's  image 
there  was  no  voice,  neither  any  that  answered. 
They  see  not  the  prostrations  of  their  worshippers 
before  them,  much  less  their  burthens  and  wants. 
They  hear  not  their  prayers,  though  ever  so  loud; 
they  smell  not  their  incense,  though  ever  so  strong, 
ever  so  sweet;  they  handle  not  t\\e.  gifts  presented 
to  them,  much  less  have  they  any  gifts  to  bestow  on 
their  worshippers;  they  cannot  stretch  forth  their 
hands  to  the  needy.  They  walk  7iot,  they  cannot 
stir  a  step  for  the  relief  of  those  that  apply  to  them. 
Nay,  they  do  not  so  much  as  breathe  through  their' 
throat;  they  have  not  the  least  sign  or  symptom  of 
life,  but  are  as  dead,  after  the  priest  has  pretended 
to  consecrate  them,  and  call  a  deity  into  them,  as 
they  were  before. 

(2. )  He  thence  infers  the  sottishness  of  their  wor- 
shippers; {v.  8.)  they  that  make  them  images  show 
their  ingenuity,  and  doubtless  are  sensible  men;  but 
fhey  that  make   them  gods,  show  their  stupidity 


and  folly,  and  are  like  unto  them,  as  sensekss  block 
ish  things;  they  see  not  the  invisible  things  cf  tli:: 
true  and  living  God  in  the  works  of  creation;  thty 
hear  not  the  voice  of  the  day  and  the  night,  whi;;ji 
in  every  speech  and  language  declare  his  glory, 
xix.  2,  3.  By  worshipping  these  foolish  puppet's, 
they  make  themselves  more  apd  more  foclish  like 
them,  and  set  themsehes  at  a  greater  distance  from 
every  thing  that  is  spiritual,  sinking  themselves 
deeper  into  the  mire  ot  sense;  and  withal  they  pro- 
voke God  to  give  them  up  to  a  reprobate  mind,  a 
mind  void  of  judgment,  Rom.  i.  28.  They  that 
trust  in  them  act  veiy  absurdly  and  very  unreason- 
ably; are  senseless,  helpless,  useless,  like  thtm;  and 
they  will  find  it  so  themselves,  to  their  own  confu- 
sion. We  shall  know  where  cur  God  is,  and  so 
shall  thev,  to  their  cost,  when  their  gods  are  gone, 
Jer.  X.  3'. -11.  Isa.  xliv.  9,  8cc. 

9.  O  Israel,  trust  thou  in  the  Lord  ;  he  « 
is  their  help  and  their  shield.  1 0.  O  house 
of  Aaron,  trust  in  the  Lord  ;  he  u  their  help 
and  their  shield.  11.  Ye  that  fear  the 
Lord,  trust  in  the  Lord;  he  is  their  help 
and  their  shield.  12.  The  Lord  hath  been 
mindful  of  us ;  he  will  bless  us :  he  will 
bless  the  house  of  Israel,  he  will  bless  the 
house  of  Aaron.  13.  He  will  bless  them  . 
that  fear  the  Lord,  both  small  and  great. 
14.  The  Lord  shall  increase  you  more  and 
more,  you  and  your  children.  15.  You  ctre 
blessed  of  the  1^^  ;Rd,  which  made  heaven 
and  earth.  16.  The  heaven,  even  the  hea- 
vens, ffre  the  Lord's:  but  the  earth  hath 
he  given  to  the  children  of  men.  17.  The 
dead  praise  not  the  Lord,  neither  any  that 
go  down  into  silence.  1 8.  But  we  will  bless 
the  Lord  from  this  time  forth  and  for  ever- 
more. Praise  the  Lord. 

In  these  verses, 

I.  We  are  earnestly  exhorted,  all  of  us,  to  repcse 
our  confidence  in  God,  and  not  suffer  our  confidence 
in  him  to  be  shaken  by  the  heathen's  insulting  over 
us,  upon  the  account  of  cur  present  distresses.  It 
is  folly  to  tnist  in  dead  images,  but  it  is  wisdom  to 
trust  ni  the  living  God,  for  he  is  a  Help  and  a  Shield 
to  those  that  do  trust  in  him;  a  Help  to  funiish 
them  with,  and  forward  them  in,  that  which  is 
good,  and  a  Shield  to  fortify  them  against,  and  pn  - 
tect  them  from,  every  thing  that  is  evil.  There- 
fore, 1.  Let  Israel  trust  in  the  Lord;  the  bodycf 
the  people,  as  to  their  public  interests,  and  even' 
particular  Israelite,  as  to  his  own  private  ccncem, 
let  them  leave  it  to  God  to  dispose  of  all  for  them, 
and  believe  he  will  dispose  of  all  for  the  best,  and 
will  be  their  Help  and  Shield.  2.  Let  the  priests, 
the  Lord's  ministers,  and  all  the  families  rf  the 
house  of  .4ar on,  trust  in  the  Lord;  {v.  10.)  thty 
are  most  maligned  and  struck  at  by  the  enemies, 
and  therefore  of  them  God  takes  particular  care. 
They  ought  to  be  examples  to  others  of  a  cheerful 
confidence  in  God,  and  a  faithful  adherence  to  him, 
in  the  worst  of  times.  3.  Let  the  proselytes,  who 
are  not  of  the  seed  of  Israel,  but  fear  the  Lord, 
who  worship  him,  and  make  conscience  of  their 
duty  to  him,  let  them  trust  in  him,  for  he  will  not 
fail  nor  forsake  them,  xf.  11.  Note,  Wherever  there 
is  an  awful  fear  of  God,  there  may  be  a  cheerful 
faith  in  him:  they  that  reverence  his  word,  may 
relv  upon  it. 

II.  We  are  greatly  encouraged  to  trust  in  GccL 


512 


PSALMS,  CXV. 


an  1  t^ond  reason  is  given  us  why  we  should  stay 
ourselves  upon  him  with  an  entire  satisfaction. 
Consider, 

1.  What  we  have  experienced;  {v.  12.)  T/ie 
Lord  /las'  been  7nindf'ul  of  us,  and  never  unmindful; 
has  been  so  constantly,  has  been  so  remarkalily, 
upon  special  occasions.  He  has  been  mindful  of 
our  case,  our  wants  and  burthens;  mindful  of  our 
prayers  to  him,  his  promises  to  us,  and  the  cove- 
nant-relation between  him  and  us.  All  our  com- 
forts are  deri\red  from  God's  thoughts  to  us-ivard; 
he  has  been  ^nindfiil  of  us,  though  we  have  forgot- 
ten him.  Let  this  engage  us  to  tnist  in  him,  that 
we  have  found  him  faithful. 

2.  What  we  may  expect.  From  what  he  has 
done  for  us,  we  may  infer.  He  will  bless  us;  he  that 
has  been  our  Helji  and  our  Shield,  will  be  so;  he 
that  has  remembered  us  in  our  low  estate,  will  not 
forget  us;  but  lie  is  still  the  same,  his  power  and 

.goodness  the  same,  and  his  promise  inviolalile;  so 
that  we  have  reason  to  hope  that  he  who  has  deli- 
vered, and  does,  will  yet  deliver.  Yet  this  is  not 
all;  he  will  bless  us;  he  has  promised  tliat  he  will; 
he  has  pronounced  a  lilessing  upon  all  his  people, 
(iod's  l)lessing  us  is  not  only  speaking  good  to  us, 
but  doing  well  for  us;  those  whom  he  blesses,  are 
blessed  indeed.  It  is  particularly  promised  that  he 
will  bless  the  house  of  Israel;  he  will  bless  the  com- 
mnnw  alth,  will  bless  his  people  in  their  ci\il  inte- 
rests; he  will  bless  the  house  of  ylaron,  the  church, 
the  ministry;  will  bless  his  people  in  their  religious 
concerns.  The  priests  were  to  bless  the  people,  it 
was  their  office;  (Numb.  vi.  23.)  but  God  blessed 
tliem,  and  so  blessed  their  blessings.  Nay,  {v.  13.) 
he  will  bless  them  that  far  the  Lord,  though  they 
l^e  not  of  tlie  house  of  Israel,  or  the  house  of  Aaron; 
for  it  was  a  tnith,  before  Peter  perceived  it,  That, 
in  ex'ery  nation,  he  that  fears  God  is  accepted  of 
him,  and  blessed.  Acts  x.  34,  35.  He  will  bless 
them,  both  small  and  great,  both  young  and  old; 
God  has  Ijlessings  in  store  for  them  that  are  go  id 
betimes,  and  for  them  that  are  old  discijjles;  both 
those  that  are  poor  in  the  world,  and  those  that 
make  a  figure.  The  greatest  need  his  blessing, 
and  it  shall  not  be  denied  to  the  meanest  that  fear 
him.  Botli  the  weak  in  grace  and  the  strong  shall 
De  blessed  of  God,  the  lambs  and  the  sheep  of  his 
flock. 

It  is  promised,  {y.  14.)  The  Lord  shall  increase 
you.  Whom  God  blesses  he  increases;  that  was 
one  of  the  earliest  and  most  ancient  blessings.  Be 
fruitful,  and  multifilij.  God's  blessing  gives  an 
uicrease;  increase  in  number,  building  up  the  fa- 
mily; increase  in  wen  1th,  adding  to  the  estate  and 
honour;  especially  an  increase  in  spiritual  blessings, 
with  the  increasings  of  God.  He  will  bless  you 
with  the  increase  of  knowledge  and  wisdom,  of 
grace,  holiness,  and  joy;  those  are  blessed  indeed, 
whom  (iod  thus  increases,  who  are  made  wiser  and 
better,  and  fitter  for  God  and  heaven.  It  is  pro- 
mised that  this  shall  be,  (1.)  A  constant  continual 
increase;  ^' He  shall  increase  you  more  and  more; 
so  that,  as  long  as  you  live,  you  shall  be  still  in- 
creasing, till  you  come  to  perfection,  as  the  shining 
light,"  Prov. 'iv.  18.  (2.)  An  hereditary  increase"; 
"  You  and  your  children;  you  in  your  children." 
It  is  a  comfort  to  parents  to  see  their  children  in- 
cr?asing  in  wisdom  and  strength.  There  is  a  l)less- 
ing  entailed  upon  the  seed  of  those  that  fear  (iod, 
even  in  tlinr  infancy.  For,  (t.  15.)  You  are  blessed 
of  the  Lord,  you  and  your  children  arc  so;  all  that 
^r^  the7n  shall  acknowledge  them,  that  they  are 
the  seed  which  the  Loirl  has  blessed,  Isa.  lix.  9. 
Thev  that  are  the  blessed  of  the  Lord  have  encou- 
vvr'TO-nt  enough  to  trust  in  the  Lord,  as  their  Hrl/i 
and  Sljirld.^i^v  it  is  he  tha*  made  heaven  and  earth; 
therefore  his  blessings  arf  free,  for  he  needs  not  any  I 


thing  himself;  and  therefore  they  are  rich,  for  he 
has  all  things  at  command  for  us,  if  we  fear  him 
and  tnist  in  him.  He  that  ?nade  heaven  and  earth, 
can  doubtless  make  those  happy  that  trust  in  him, 
and  will  do  it. 

III.  We  are  stirred  up  to  praise  God  by  the 
psalmist's  example,  who  concludes  this  psalm  with 
a  resolution  to  persevere  in  his  praises. 

1.  God  is  to  be  praised;  {v.  16.)  He  is  greatly  to 
be  praised;  for,  (1.)  His  glory  is  high.  See  how 
stately  his  palace  is,  and  the  throne  he  has  prepared 
in  the  heavens;  The  heaven,  even  the  heavens  are 
the  Lord's;  he  is  the  rightful  Owner  of  all  the 
treasures  of  light  and  bliss  in  the  upper  and  better 
world,  and  is  in  the  full  possession  ot  them,  for  he 
is  himself  infinitely  bright  and  happy.  (2.)  His 
goodness  is  large,  for  the  earth  he  has  given  to  the 
children  of  men,  ha\ing  desigmed  it,  when  he  made 
it,  for  then*  use,  to  find  them  with  meat,  drink,  and 
lodging.  Not  Init  that  still  he  is  Prcprietor  in  chief; 
the  earth  is  the  Lord's,  and  the  fulness  thereof;  but 
he  has  let  out  that  \ineyard  to  these  unthankful 
husbandmen,  and  from  them  he  expects  the  rents 
and  services:  for  though  he  has  given  them  the 
earth,  his  eye  is  upon  them,  and  he  will  call  them 
to  render  an  account  how  they  use  it.  Calvin  com- 
plains tliat  profane  wicked  people,  in  his  days,  per- 
verted this  scripture,  and  made  a  jest  of  it',  which 
some  in  our  days  do,  arguing,  in  banter,  that  God, 
ha\ing  given  the  earth  to  the  children  of  men,  will 
no  more  look  after  it,  nor  after  them  upon  it,  but 
they  may  do  what  they  will  with  it,  and  make  the 
I)est  of  it  as  their  portion;  it  is  as  it  were  thrown 
like  a  prey  among  them,  Let  him  seize  it  that  can. 
It  is  pity  that  such  an  instance  as  this  gives  of  God's 
bounty  to  man,  and  such  a  pi*oof  as  arises  from  it 
of  man's  obligation  to  God,  should  be  thus  abused. 
From  the  highest  heavens,  it  is  certain  God  be- 
holds all  the  children  of  men;  to  them  he  has  given 
the  earth;  but  to  the  children  of  God  heaven  is 
given. 

2.  The  dead  are  not  capable  of  praising  him,  {y. 
17.)  nor  any  that  go  into  silence.  The  soul  indeed 
li\es  in  a  state  of  se])aration  from  the  body,  and  is 
capal)le  of  praising  God;  and  the  souls  of  the  faith- 
ful, after  they  are  delivered  from  the  burthens  of 
the  flesh,  do  praise  God,  are  still  praising  him;  for 
they  go  vip  to  the  land  of  perfect  light  and  constant 
lousiness;  but  the  dead  body  cannot  praise  Gcd; 
death  ])uts  an  end  to  our  glorifying  God  in  this 
world  of  trial  and  conflict,  to  all  our  services  in  the 
field;  the  grave  is  a  land  of  darkness  and  silence, 
where  there  is  no  work  or  device.  This  they  plead 
with  God,  for  deliverance  out  of  the  hand  of  their 
enemies,  "Lord,  if  they  prevail  to  cut  us  off,  the 
idols  will  cany  the  day,  and  there  will  be  nc  ne  to 
praise  thee,  to"  bear  thy  name,  and  to  bear  a  testi- 
mony against  the  worshippers  of  idols."  The  dead 
praise  not  the  Lord,  so  as  we  do  in  tlie  business 
and  for  the  comforts  of  this  life.  See  Ps.  xxx.  9. — 
Ixxxviii.  10. 

3.  Therefore  it  concerns  us  to  praise  him;  (t.  18.) 
But  we,  we  that  are  alive,  will  bless  the  Lord;  we 
and  those  that  shall  come  after  us  will  do  it,  from 
this  time  forth  and  for  eiiermore,  to  the  end  of 
time;  we  and  those  we  shall  remove  to,  from  this 
time  forth,  and  to  eternity.  The  dead  praise  not 
the  Lord,  therefore  we  will  do  it  the  more  dili- 
gently.  (1.)  Others  are  dead,  and  an  end  is  thereb) 
])ut  to  their  service,  and  thereftn-e  we  will  hn-  out 
cui'selves  to  do  so  much  the  more  for  God,  that  we 
ma\'  fill  up  the  gap.  Moses  my  servant  is  dead, 
now  therefore,  Joshua,  arise.  (2.)  We  ourselves 
must  shortly  go  to  the  land  of  silence:  but  tvhile  we 
(\(^  live,  we  will  bless  the  Lord,  will  imju'ove  oui 
t'me,  :  nd  work  that  work  (f  him  that  sent  us  inti 
the  world  to  praise  him,  before  the  night  comes,. 


PSALMS,  CXVI. 


543 


and  because  the  night  comes  ivherein  no  man  can 
work.  The  Lord  will  bless  us;  {v.  12. )  he  will  do 
well  for  us,  and  thcvLfore  iveivill  bless  him,  we  will 
speak  well  of  him.  Poor  returns  for  such  receiv- 
ings! Nay,  we  will  not  only  do  it  ourselves,  but 
will  engage  others  to  do  it;  Fraise  the  Lord;  praise 
him  with  us,  praise  him  in  ycur  places,  as  we  in 
ours;  praise  him  when  we  are  gone,  that  he  may 
be  pnused  for  evermore.  Hallelujah. 

PSALM  CXVL 

This  is  a  thanksgiving  psalm;  it  is  not  certain  whether 
David  penned  it  upon  any  particular  occasion,  or  upon 
a  general  review  of  the  many  gracious  deliverances  God 
,  had  wrought  for  him,  out  of  six  troubles   and   seven, 
which  deliverances  draw  from  him  many  very  lively  ex- 
pressions of  devotion,  love,  and  gratitude;  with  the  like 
pious  affections  our  souls  should  be  lifted  up  to  God,  in 
singing  it.     Observe,  I.  The  great  distress  and  danger 
that  the  psalmist  was  in,  which  almost  drove  him  to  des- 
pair, V.  3,  10,  11.     II.  The  application  he  made  to  God, 
in  that  distress,  v.  4.     III.   The  experience  he  had  ot 
•     '.God's  goodness  to  him,  in  answer  to  prayer;  God  heard 
him,  (v.  1,  2.)  pitied  him,  (v.  5,  6.)  delivered  him,  v.  8. 
-  IV.  His  care  respecting  the  acknowledgments  he  should 
•  make  of  the  goodness  of  God  to  him,  v.  12.     1.  He  will 
J  love  God,  v.  1.     2.  He  will  continue  to  call  upon  him, 
V.  2,  13,  17.     3.  He  will  rest  in  him,  v.  7.     4.  He  will 
walk   before  him,  v.  9.     5.    He  will  pay  his  vows  of 
thanksgiving,  in  which  he  will  own  the  tender  regard 
God  had  to  him,   and  this  publicly,  v.   13..  15,  17..  19. 
Lastly,  He  will  continue  God's  faithful  servant  to  his 
life's  end,  v.  16.     These  are  such  breathings  of  a  holy 
soul  as  bespeak  it  very  happy. 

\.~W  LOVE  the  Lord,  because  he  hath 
JL  heard  my  voice  and  my  supphcations. 
2.  Because  he  hath  incHned  his  ear  unto 
me,  therefore  will  I  call  upon  him  as  long 
as  I  live.  3.  The  sorrows  of  death  com- 
passed me,  and  the  pains  of  hell  gat  hold 
upon  me:  I  found  trouble  and  sorrow.  4. 
Then  called  I  upon  the  name  of  the  Lord  : 
O  Lord,  I  beseech  thee,  deliver  my  soul. 
5.  Gracious  is  the  Lord,  and  righteous; 
yea,  our  God  is  merciful.  6.  The  Lord 
preserveth  the  simple :  1  was  brought  low, 
and  he  helped  me.  7.  Return  unto  thy  rest, 
O  my  soul;  for  the  Lord  hath  dealt  boun- 
tifully with  thee.  8.  For  thou  hast  deliver- 
ed my  soul  from  death,  mine  eyes  from  tears, 
a7id  my  feet  from  falling.  9.  I  will  walk  be- 
fore the  Lord  in  the  land  of  the  living. 

In  this  part  of  the  psalm,  we  have, 

I.  A  general  account  of  David's  experience,  and 
his  pious  resolutions,  (y.  1,  2.)  whirji  are  as  the 
contents  of  the  whole  psalm,  and  give  an  idea  of  it. 

1.  He  had  experienced  God's  goodness  to  him, 
in  answer  to  prayer;  He  has  heard  my  voice  and 
my  su/i/ilications.  David,  in  straits,  had  humbly 
and  earnestly  begged  mercy  of  God,  and  God  had 
heard  him,  had  graciously  accepted  his  prayer, 
taken  cognizance  of  his  cause,  and  granted  him  an 
answer  of  peace.  He  has  inclined  his  ear  to  mc; 
this  intimates  his  readiness  and  willingness  to  hear 
prayer;  he  lays  his  ear,  as  it  were,  to  the  mouth  of 
prayer,  to  hear  it,  though  it  be  but  whispered  in 
^roanings  that  cannot  be  uttered.  He  hearkens  and 
hears,  iew  viii.  6.  Yet  it  implies,  also,  that  it  is 
wonderful  condescension  in  God  to  hear  prayer;  it 
is  bowing  his  ear.  Lord,  what  is  man,  that  God 
should  thus  stoop  to  him ! 

2.  He  resolved,  in  consideration  thei'eof,  to  devote 
nimself  entirely  to  God,  and  to  his  honour. 

(1.)  He  will  love  God  the  better.    He  begins  the 


ps;ilm  somewhat  abruptly,  with  a  prcfcssirn  cf  that 
which  his  heart  was  full  of;  /  love  the  Lord;  (as 
xviii.  1.)  and  fitly  does  he  begin  with  this,  in  com- 
pliance with  the  first  and  great  commandment,  and 
with  God's  end  in  all  the  gifts  of  his  bounty  to  us. 
"  I  love  him  only,  and  nothing  beside  him,  but  what 
I  love  for  him.  God's  love  of  compassion  towards 
us  justly  requires  our  love  of  complacency  in  him. 

(2.)  He  will  love  prayer  the  better;  Therefore  I 
will  call  ufion  him.  'Y\\q  experiences  we  have  had 
of  God's  goodness  to  us,  in  answer  to  prayer,  are 
great  encouragements  to  us  to  continue  prajing;  we 
have  sped  well,  notwithstanding  cur  unworthiness 
and  our  praying  infirmities,  and  therefore  why  may 
we  not.-"  God  answers  prayer,  to  m;  kc  us  love  it, 
and  expects  this  from  us,  in  return  for  his  favour. 
Why  should  we  glean  in  any  other  field,  when  we 
have  been  so  well  treated  in  this.''  Nay,  I  will  call 
ufion  him  as  long  as  I  live;  Hebrew,  In  my  days; 
every  day,  to  the  last  day.  Note,  As  long  as  we 
continue  living,  we  must  continue  praying:  this 
breath  we  must  breathe  till  we  breathe  our  last,  be- 
cause then  we  shall  take  our  leave  of  it,  and  till  then 
we  have  continual  occasion  for  it. 

n.  A  more  partictilar  narrative  of  God's  gracious 
dealings  with  him,  and  the  good  impressions  thereby 
made  upon  him. 

1.  God,  in  his  dealings  with  him,  showed  himself 
a  good  God,  and  therefore  he  bears  this  testimony 
to  him,  and  leaves  it  upon  record;  (x".  5.)  "  Gra- 
cious is  the  Lord,  and  righteous.  He  is  righteous, 
and  did  me  no  wrong  in  afflicting  me;  he  is  gracious, 
and  was  ver\'  kind  in  supporting  and  delivering  me. " 
Let  us  all  speak  of  God  as  we  have  found;  and  have 
we  c\  er  found  him  otherwise  than  just  and  good.' 
No,  our  God  is  merciful,  merciful  to  us;  and  it  is 
of  his  mercies  that  we  are  not  consumed.  Review 
David's  experiences. 

(1.)  He  was  in  great  distress  and  trouble;  (y.  S.) 
the  sorrows  of  death  compassed  me;  that  is,  such 
sorrows  as  were  likely  to  be  his  death,  such  as  were 
tiiought  to  be  the  very  pangs  of  death;  perhaps  the 
extremity  of  bodily  pain,  or  tro\ible  of  mind,  is  call- 
ed here  the  pains  of  hell;  terror  of  conscience  aris- 
ing from  sense  of  guilt.  Note,  The  sorrows  of  death 
are  great  sorrows,  and  the  pains  of  hell  great  pains. 
Let  us  therefore  give  diligence  to  prepare  for  the 
former,  that  we  may  escape  the  latter.  These  com.- 
passed  him  on  every  side,  they  arrested  him,  gat 
hold  upon  him,  so  that  he  could  not  escape;  without 
were  fightings,  within  were  fears.  "  I  found  trou- 
ble and  sorrow;  not  only  they  found  me,  but  I  found 
them."  Those  that  are  melancholy  have  a  great 
deal  of  sorrow  of  their  own  finding,  trouble  which 
they  create  to  themselves,  by  indulging  fancy  and 
passion;  this  has  sometimes  been  the  infirmity  of 
good  men.  When  God's  providence  makes  our  con- 
dition bad,  let  us  not  by  our  own  imprudence  make 
it  worse. 

(2.)  In  his  trouble  he  had  recourse  to  God  by 
faithful  and  fervent  prayer,  v.  4.  He  tells  us  that 
he  prayed;  Then  called  I  upon  the  na?ne  of  the  Lord: 
then,  when  he  was  brought  to  the  last  extremity, 
then  he  made  use  of  this,  not  as  the  last  remedy, 
but  as  the  old  and  only  remedy,  which  he  had  foiuid 
a  salve  for  every  sore.  He  tells  us  what  his  prayer 
was;  it  was  short,  but  to  the  purpose;  "  OLord,  /be- 
seech thee  deliver  my  soul;  save  me  from  death,  and 
save  me  froin  sin,  for  that  is  it  that  is  killing  to  the 
soul. "  Both  the  humility  and  the  fervenc}-  of  his 
praver  are  intimated  in  these  words,  O  Lord,  I  be- 
seech thee;  when  we  come  to  the  throne  of  grace, 
we  must  come  as  beggars  for  an  alms,  for  necessary 
food.  The  following  words,  (x'.  5.)  Gracious  is  the 
Lord,  may  be  taken  as  part  of  his  prayer,  as  a  plea 
to  enforce  his  request  and  encourage  his  faith  and 
hope;  "  Lord,  deliver  my  soul,  for  thou  art  gracioun 


544 


PSALMS,  CXVI. 


and  merciful,  and  that  only  I  depend  upon  for  re- 
lief.' 

(3)  God,  in  answer  to  iliis  prayer,  came  in  with 
seasonable  and  effectual  relief..  He  found  by  expe- 
rience that  God  is  gracious  and  merciful,  and  in  his 
compassion  fireserves  the  simple,  v.  6.  Because 
they  are  simple,  sincere,  and  upriijht,  and  without 
guile,  therefore  God  preserves  tlicni,  as  he  pre- 
served Paul,  who  had  his  conversation  in  the  world, 
not  with  fleshly  ivisdmyi,  but  in  simfilicity  and  godly 
sincerity.  Though  the)'  are  simple,  weak,  and  help- 
less, who  cannot  sliift  for  themselves,  men  of  no 
deptli,  no  design,  yet  God  preserves  them,  because 
they  commit  themselves  to  him,  and  have  no  confi- 
dence in  tlieir  own  sufficiency.  Thf)se  who  by  faith 
put  themselves  under  God's  protection  shall  be  safe. 

Let  David  speak,  his  own  experience. 

[1.1  God  supported  him  under  his  troubles;  "/ 
was  brought  low,  was  plunged  into  the  depth  of 
misery,  and  then  he  lielfied  me;  helped  me  both  to 
bear  the  worst,  and  to  hope  the  best;  helped  me  to 
pray,  else  desire  had  failed;  helped  me  to  wait,  else 
faith  had  failed.  I  was  one  of  the  simple  ones  whom 
God  preserved;  the  poor  man  who  cried,  and  the 
Lord  heard  him,"  xxxiv.  6.  Note,  God's  people 
are  never  brought  so  low,  but  that  everlasting  arms 
are  under  them,  and  they  cannot  sink  who  are  sus- 
tained. Nay,  it  is  in  the  time  of  need,  at  the  dead 
lift,  that  God  chooses  to  help,  Deut.  xxxii.  36. 

[2.]  God  saved  him  out  of  his  troubles;  {y.  8.) 
T/iou  hast  delivered;  which  means  either  the  pre- 
venting of  the  distress  he  was  ready  to  fall  into,  or 
the  recovering  of  him  from  the  distress  he  was  al- 
ready in.  God  graciously  delivered,  First,  His  soul 
from  death.  Note,  It  is  God's  great  mercy  to  us 
that  we  are  alive;  and  the  mercy  is  the  more  sensi- 
ble, if  we  have  been  at  death's  door,  and  yet  have 
been  spared  and  raised  up,  just  turned  to  destruction 
and  yet  ordered  to  return;  that  a  life  so  often  forfeit- 
ed, and  so  often  exposed,  should  yet  be  lengthened 
out,  is  a  miracle  of  mj:'rcy.  The  deliverance  of  the 
soul  from  spiritual  and  eternal  death  is  especially 
to  be  acknowledged  by  all  those  who  are  now  sanc- 
tified, and  shall  be  shortly  glorified.  Secondly,  His 
eyes  from  tears;  that  is,  his  heart  from  inordinate 
grieL  It  is  a  great  mercy  to  be  kept  either  from 
the  occasions  of  sorrow,  the  e\'il  that  causes  grief, 
or,  however,  fr<^m  being  swallowed  up  with  over- 
much sorrow.  When  God  comforts  those  that  are 
cast  down,  looses  the  mourner's  sackcloth,  and  girds 
them  with  gladness,  then  he  delivers  their  eyes  from 
tears,  which  yet  will  not  be  perfectly  done  tdl  we 
come  to  that  world  where  God  shall  wifie  away  all 
tears  from  our  eyes.  Thirdly,  Wis  feet  from  fall- 
ing, from  falling  into  sin,  and  so  into  misery.  It  is 
a  great  mercy,  when  our  feet  are  almost  gone,  to 
have  God  hold  us  by  the  right  hand,  (Ixxii.  2,  23.) 
so  that,  though  we  enter  nito  temptation,  we  are 
not  overcome  and  overthrown  by  the  temptation. 
Or,  *«  Thou  hast  delivered  my  feet  from  falling  into 
the  grave,  when  I  had  one  foot  there  already. " 

2.  David,  in  his  returns  of  gratitude  to  God, 
showed  himself  a  good  man.  God  had  done  all  this 
for  him;  and  therefore, 

(1.)  He  will  live  a  life  cf  delight  in  God;  (x-.  7.) 
Return  unto  thy  rest,  Ornysoul,  [1.]  "Repose  thy- 
self and  l)e  easy,  and  do  not  agitate  thyself  so  with 
distrustful  disquieting  fears,  as  tliou  hast  sometimes 
done.  Quiet  thyself,  and  then  enjoy  thyself;  God 
has  dealt  kindly  with  thee,  and  therefore  thou  need- 
est  not  fear  that  ever  he  will  deal  hardly  with  thee." 
[2.]  "Repose  thvself  in  God.  Return  to  him  as 
thy  Rest,  and  seek  not  for  that  rest  in  the  creature, 
•which  is  to  be  had  in  him  only."  God  is  the  soul's 
Rest;  in  him  only  it  can  d'^'ell  at  ease;  to  him  there- 
fore it  must  retire,  and  rejoice  in  him.  He  has  dealt 
bountifully  with  us;  he  has  provided  sufficiently  for 


our  comfort  and  refreshment,  and  encouraged  us  to 
come  to  him  for  the  benefit  of  it,  at  all  times,  upon 
all  occasions ;  let  us  therefore  be  satisfied  with  that. 
Return  to  that  rest  which  Christ  gives  to  the  weary 
and  heavy-laden,  Matth.  xi.  28.  Return  to  thy  Noah; 
his  name  signifies  rest,  as  the  dove,  when  she 
found  no  rest,  returned  to  the  ark.  I  know  no  word 
more  proper  to  close  our  eyes  with  at  night,  when 
we  go  to  sleep,  nor  to  close  them  with  at  death, 
that  long  sleep,  than  thi.s,  Return  to  thy  Rest,  0  my 
toul. 

(2.)He  will  live  a  life  of  (levotedness  to  God  ;  (i;.  9.) 
/  will  walk  before  the  Lord  in  the  land  of  the  living, 
that  is.  in  this  world,  as  long  as  I  continue  to  live  in 
it.  Note,  [1.]  It  is  our  great  duty  to  walk  before 
the  Lord,  to  do  all  we  do  as  becomes  us  in  his  pre- 
sence., and  under  his  eye ;  to  approve  ourselves  to 
him,  as  a  holy  God,  by  conformity  to  him  as  onr 
sovereign  Lord,  by  subjection  to  his  will,  and,  as  a 
God  all-sufficient,  by  a  cheerful  confidence  in  him. 
I  am  the  Almighty  God,  walk  before  me,  Gen.  xvii. 
1.  We  must  walk  worthy  of  the  Lard  unto  all  well- 
pleasing.  [2.]  The  consideration  of  this,  that  we 
are  in  the  land  of  the  living,  should  engage  and 
quicken  us  to  do  so.  We  are  spared  and  continued 
in  the  land  of  the  living,  by  the  power,  and  patience, 
and  tender  mercy,  of  our  God,  and  therefore  must 
make  conscience  of  our  duty  to  him.  The  land  of 
the  living  is  a  land  of  mercy,  which  we  ought  to  be 
thankful  for;  it  is  a  land  of  opportunity,  which  we 
should  improve.  Canaan  is  called  the  land  of  the 
living,  (Ezek.  xxvi.  20. )  and  they  whose  lot  is  cast 
in  such  a  valley  of  vision,  are  in  a  special  manner 
concerned  to  set  the  Lord  always  befjre  them.  If 
God  has  delivered  our  soul  from  death,  we  must 
walk  before  him.  A  new  life  must  be  a  new  life 
indeed. 

10.  I  believed,  therefore  have  I  spoken: 
I  was  greatly  afiflicted.  11 .  I  said  in  my 
haste,  AH  men  are  liars.  1 2.  What  shall  I 
render  unto  the  Lord /or  all  his  benefits  to- 
ward me  ?  1 3.  I  will  take  the  cup  of  sal- 
vation, and  call  upon  the  name  of  the  Lord. 
14.  I  will  pay  my  vows  unto  the  Lord 
now  in  the  presence  of  all  his  people.  1 5. 
Precious  in  the  sight  of  the  Lord  is  the 
death  of  his  saints.  1 6.  O  Lord,  truly  I 
am  thy  servant;  I  am  thy  servant,  and  the 
son  of  thy  handmaid :  thou  hast  loosed  my 
bonds.  17.  I  will  offer  to  thee  the  sacrifice 
of  thanksgiving,  and  will  call  upon  the  name 
of  the  Lord.  1 8. 1  will  pay  my  vows  unto 
the  Lord  now  in  the  presence  of  all  his 
people,  19.  In  the  courts  of  the  Lord's 
house,  in  the  midst  of  thee,  O  Jerusalem. 
Praise  ye  the  Lord. 

The  Septuagint  and  some  other  ancient  versions 
make  these  verses  a  distinct  psalm  sepsirate  from 
the  former;  and  some  have  called  it  the  Martijr's 
fxsalm,  I  suppose  for  the  sake  of  t.  15. 
Three  thmgs  here  David  makes  confession  cf: 
I.  Hisfaitli;  (x'.  10.)  /  bellex^ed,  therefore  have 
I  spoken.  Which  is  quoted  by  the  apostle,  (2  Cor. 
iv.  13.)  with  application  to  himself  and  his  fellow- 
ministers,  who,  though  they  suffered  for  Christ, 
were  not  ashamed  to  own  him.  David  believed  ihe 
being,  providence,  and  promise,  of  (iod,  particu- 
larly the  assurance  God  had  given  him  by  Samuel, 
that  he  should  exchange  his  crook  for  a  sceptre:  a 
great  deal  of  hardship  he  went  through,  in  the  be 


PSALMS,  CXVl. 


645 


lief  of  this,  and  thererore  he  spake,  spake  to  God  by 

f)rayer,  {y.  4.)  by  praise,  x'.  12.  Those  that  be- 
ieve  in  God  will  address  themselves  to  him.  He 
•ipake  to  himself;  because  he  believed,  he  said  to 
ais  soul,  Return  to  thy  Rest.  He  spake  to  others, 
told  his  friends  what  his  hope  was,  and  what  the 
ground  of  it,  though  it  exaspci-ated  Saul  against  him, 
and  he  was  greatly  afflicted  f3r  it.  Note,  They  that 
believe  with  the  heart  must  confess  with  the  mouth, 
for  the  glory  of  God,  the  encouragement  of  others, 
and  to  evidence  their  own  sincerity,  Rom.  x.  10. 
Acts  ix.  19,  20.  They  that  live  in  hope  of  the  king- 
dom of  glory  must  neither  be  afraid  nor  ashamed  to 
own  their  obligation  to  him  that  purchased  it  for 
tliem,  Matth.  x.  22. 

n.  His  fear;  (x^.  11.)  I  was  greatly  afflicted,  m\A 
then  I  said  in  my  haste,  (somewhat  rashly  and  in- 
considerately, in  my  amazement,  so  some;  when  I 
was  in  consternation;  in  my  jlight,  so  others;  when 
Saul  was  in  pursuit  of  me,)  All  men  are  liars;  all 
with  whom  he  had  to  do,  Saul  and  all  his  courtiers; 
his  friends,  who,  he  thought,  would  have  stood  by 
him,  deserted  him  and  disowned  him,  when  he  fell 
into  disgr  ice  at  court.  And  some  think  it  is  especially 
a  reflection  on  Samuel,  who  had  promised  him  the 
kingdom,  but  deceived  him;  for,  says  he,  I  shall  one 
day  perish  by  the  hand  of  Saul,  2  Sam.  xxvii.  1. 
Observe,  1.  The  faith  of  the  best  of  saints  is  not 
perfect,  nor  always  alike  strong  and  active.  David 
beliex'ed,  and  sfiake  nvell,  (y.  10.)  but  now,  through 
unbelief,  he  spake  amiss.  2.  When  we  are  under 
great  and  sore  afflictions,  especially  if  they  continue 
long,  we  are  apt  to  grow  weary,  to  despond,  and  al- 
most to  despair  of  a  good  issue.  Let  us  not  there- 
fore be  harsh  in  censuring  others,  but  carefully 
watch  over  ourselves  when  we  are  in  trouble,  xxxix. 
1  •  •  3.  3.  If  good  men  speak  amiss,  it  is  in  their  haste, 
through  the  surprise  of  a  temptation,  not  delibe- 
rately and  with  premeditation,  as  the  wicked  man, 
who  sits  in  the  scat  of  the  scornful;  (Ps.  i.  1. )  sits, 
and  speaks  against  his  brother,  1.  19,  20.  4.  What 
we  speak  amiss  in  haste,  we  must  by  repentance 
unsay  again,  (as  David,  xxxi.  22. )  and  then  it  shall 
not  be  laid  to  our  charge.  Some  make  this  to  be  no 
rash  word  of  David's.  He  was  greatly  afflicted,  and 
forced  to  fly,  but  he  did  not  tnist  in  man,  nor  make 
flesh  his  arm.  " No,"  he  said,  "a//  men  are  liars; 
as  men  of  low  degree  are  vanity,  so  men  of  high  de- 
gree are  a  lie,  and  therefore  my  confidence  was  in 
God  only,  and  in  him  I  cannot  be  disappointed." 
In  this  sense  the  apostle  seems  to  make  it;  (Rom. 
iii.  4.)  Let  God  be  true,  and  every  man  a  liar,  in 
comparison  with  God.  All  men  are  fickle  and  in- 
constant, and  subject  to  change;  and  therefore  let 
us  cease  from  men,  and  cleave  to  God. 

III.  His  gratitude,  v.  12,  &c.  God  had  been 
better  to  him  than  his  fears,  and  had  graciously  de- 
livered him  out  of  his  distresses;  and,  in  considera- 
tion hereof, 

1.  He  inquires  what  returns  he  shall  make;  {y. 
12. )  What  shall  I  render  unto  the  Lord  for  all  his 
benefits  toward  me'^  Here  he  speaks,  (1.)  As  one 
sensible  of  many  mercies  received  from  God;  all 
his  benefits.  This  psalm  seems  to  have  been  penned 
upon  occasion  of  some  one  particular  benefit,  (x'. 
6,  7. )  but  in  that  one  he  saw  many,  and  that  one 
brought  many  to  mind;  and  therefore  now  he  thinks 
of  all  God's  benefits  towai-d  him.  Note,  When  we 
speak  of  God's  mercies,  we  should  magnify  them, 
and  speak  highly  of  them.  (2.)  As  one  sohcitous 
and  studious  how  to  express  his  gratitude,  What 
shall  I  render  unto  the  Lord?  Not  as  if  he  thought 
he  could  render  any  thing  proportionable,  or  as  a 
valuable  consideration,  for  what  he  had  received; 
we  can  no  more  pretend  to  give  a  recompense  to 
God,  than  we  can  to  merit  any  favour  from  him ; 
but  he  desired  t<^  render  something  acceptable, 

Vol.  III.— 3Z 


something  that  Gcd  would  be  pleased  with  as  the 
acknowledgement  of  a  grateful  mind.  He  asks  God, 
What  shall  I  render?  Asks  the  priests,  asks  his 
friends,  or  rather,  asks  himself,  and  communes  with 
his  own  heart  about  it.  Note,  Having  received  many 
benefits  from  Gcd,  we  are  concerned  to  inquire, 
What  we  shall  render? 

2.  He  resolves  what  returns  he  will  make. 

(1.)  He  will  in  the  most  devout  and  solemn  man- 
ner offer  up  his  praises  and  prayers  to  God,  v.  13,  17. 

[1.  ]  "  /  will  take  the  cup  oj  salvation;  I  will  cffer 
the  drink-offerings  appointed  by  the  law,  in  token  cf 
my  thankfulness  to  God,  and  rejoice  with  my  friends 
in  God's  goodness  to  me;"  this  is  called  the  cup  of 
deliverance,  because  drunk  in  memory  of  the  de- 
liverance. The  pious  Jews  had  sometimes  a  cup 
of  blessing,  at  their  private  meals,  which  the  mas- 
ter of  the  family  drank  first  of,  with  thanksgiving  to 
God,  and  all  at  his  table  drank  with  him.  But  seme 
understand  it  not  of  the  clip  that  he  would  present 
to  God,  but  of  the  cup  that  God  would  put  into  his 
hand.  /  will  receive.  First,  The  cup  of  affliction. 
Many  good  interpreters  understand  it  of  that  cup, 
that  bitter  cup,  which  is  yet  sanctified  to  the  saints, 
so  that  to  them  it  is  a  cup  of  salvation,  Phil.  i.  19. 
This  shall  turyi  to  my  salvation;  it  is  a  means  cf 
spiritual  health.  David's  sufferings  were  typical  cf 
Christ's,  and  we,  in  ours,  have  communion  with  his, 
and  his  cup  was  indeed  a  cup  of  salvation.  "  Gcd, 
having  bestowed  so  many  benefits  upon  me,  what- 
ever cup  he  shall  put  into  my  hands,  I  will  readily 
take  it,  and  not  dispute  it;  welcome  his  holy  will." 
Herein  David  sptke  the  language  of  the  Sen  of  Da- 
vid; (John  xviii.  11.)  The  cup  that  my  Father  has 
given  me,  shall  Inot  take  it,  and  drink  it?  Secondly, 
The  cup  of  consolation;  "  I  will  receive  the  benefits 
God  bestows  upon  me  as  fi'om  his  hand,  and  taste 
his  love  in  them,  as  that  which  is  the  portion  not 
only  of  77wie  inheritance  in  the  other  world,  but  cf 
my  cup  in  this." 

[2.  ]  /  will  offer  to  thee  the  sacrifice  of  thanksgiv- 
ing; the  thank-offtxings  which  God  required,  Lev. 
vii.  11,  12,  &c.  Note,  These  whose  hearts  are 
truly  thankful,  will  express  it  in  thank-offerings. 
We  must  first  give  our  ownselves  to  God,  as  living 
sacrifices,  (Rom.  xii.  1.  2  Cor.  viii.  5.)  and  then  lay 
out  of  what  we  have,  for  his  honour,  in  works  of 
piety  and  charity;  doing  good  and  communicating 
are  sacrifices  with  which  God  is  well-pleased,  (Hcb. 
xiii.  15,  16.)  and  this  must  accompany  cur  giving 
thanks  to  his  name.  If  God  has  been  bountiful  to 
us,  the  least  we  can  do,  in  return,  is,  to  be  bountiful 
to  the  poor,  Ps.  xvi.  2,  3.  Why  should  we  offer 
that  to  God  which  cost  us  nothing? 

[3.  ]  I  will  call  upon  the  name  of  the  Lord.  This 
he  had  promised,  (v.  2.)  and  here  he  repeats  it, 
(z>.  13.)  and  again,  x'.  17.  If  we  have  received 
kindness  from  a  man  like  ourselves,  we  tell  him  that 
we  hope  we  shall  never  trouble  him  again;  but  God 
is  pleased  to  reckon  the  prayers  of  his  people  an 
honour  to  him,  and  a  delight,  and  no  trouble;  and 
therefore,  in  gratitude  for  former  mercies,  we  must 
seek  to  him  for  further  mercies,  and  continue  to  call 
upon  him. 

(2.)  He  will  always  entertain  good  thoughts  of 
God,  as  very  tender  of  the  lives  and  comforts  of  his 
people;  (y.  15.)  Precious  in  the  sight  of  the  Lord  is 
the  death  of  his  saints;  so  precious,  that  he  will  not 
gratify  Saul,  .or  Absalom,  or  any  of  David's  enemies, 
with  his  death,  how  eamestlv  soever  they  desire  it. 
This  tnith  David  had  comforted  himself  with,  in 
the  depth  of  his  distress  and  danger;  the  event  hav- 
ing confirmed  it,  he  comforts  others  with  it,  who 
might  be  in  like  manner  exposed.  Gcd  has  a  peo 
pie,  even  in  this  world,  that  are  his  saints,  his  mer 
ciful  ones,  or  men  of  mercy;  that  have  received 
mercy  from  him,  and  show  mercy  for  his  sake. 


546 


PSALMS,  CXVU. 


The  saints  of  God  are  mortal  and  dying;  nay,  there 
are  those  that  desire  their  death,  and  lab(jur  all  they 
can  to  hasten  it,  and  sometimes  prevail  to  be  the 
death  of  them;  but  it  is /irecious  in  the  sight  of  the 
Lord;  their  life  is  so,  (2  Kings  i.  13.)  tlicir  blood  is 
so,  Ps.  Ixxii.  14.  God  often  wonderfully  prevents 
the  death  of  his  saints,  where  there  is  but  a  step 
between  them  and  it;  he  takes  special  care  about 
their  death,  to  order  it  for  the  best,  in  all  the  cir- 
cumstances of  it;  and  whoever  kills  them,  how  light 
soever  they  may  make  of  it,  they  shall  be  made  to 
pay  dear  for  it,  wh^n  inquisiti;>n  is  made  for  the 
blood  of  the  saints,  Matth.  xxiii.  35.  Though  no 
man  lays  it  to  heart,  when  tlie  righteous  /lerish,  God 
will  make  it  to  appear  that  lie  lays  it  to  heart.  This 
should  make  us  willing  to  die,  to  die  for  Christ,  if 
we  are  called  to  it,  that  our  death  shall  be  register- 
ed in  heaven;  and  let  that  be  precious  to  us  which 
is  so  to  God. 

(3.)  He  will  oblige  himself  to  be  God's  servant 
all  his  days.  Having  asked,  What  shall  I  render? 
Here  he  surrenders  himself,  which  was  jyiore  than 
all  burnt-offerings  and  sacrifice ;  {y.  16^  O  Lord, 
truly  I  am  thy  servant.  Here  is,  [1.]  The  relation 
in  which  David  professes  to  stand  to  God;  "lam 
thy  servant;  I  choosje  to  be  so,  I  resolve  to  be  so,  I 
will  live  and  die  in  thy  service."  He  had  called 
God's  people,  who  are  dear  to  liim,  his  saints;  but, 
when  he  comes  to  apply  it  to  himself,  he  does  not 
say.  Truly  I  am  thy  saint;  (that  looked  too  high  a 
title  for  himself;)  but,  /  a7n  thy  serx^ant.  David 
was  a  king,  and  yet  he  glories  in  this,  that  he  was 
God's  servant.  It  is  no  disparagement,  but  an  ho- 
nour, to  the  greatest  kings  on  earth,  to  be  the  ser- 
vants of  the  God  of  heaven.  David  does  not  here 
compliment  with  God,  as  it  is  conimrn  ami^ng  men 
to  sdy,  /  am  your  scri'ant.  Sir;  No,  Lord,  I  am 
truly  thy  se7i>ant,  thou  knonvcst  all  things,  thou 
knoivest  that  I  am  so.  And  lie  repeats  it,  as  th;it 
which  he  took  pleasure  in  the  thcughts  of,  and  which 
he  was  resolved  to  abide  by;  •'  /  am  thy  sei-\'ant, 
I  am  thy  servant.  Let  others  serve  what  master 
they  will,  truly  I  am  thy  scj-x'ant."  [2.]  The 
ground  of  that  relatic)n:  two  wavs  men  came  to  be 
servants,  First,  By  birth;  "  Lord,  I  was  born  in 
thy  house,  I  am  the  so?i  of  thijic  handmaid,  and 
therefore  thine."  It  is  a  great  niLTcy  f)  be  the  chil- 
dren of  godly  parents,  as  it  obliges  us  to  dut}',  and 
is  pleadible  with  God  for  mercy.  Secondly,  By 
redemption.  He  that  procured  tlie  release  of  a  cap- 
tive took  him  for  his  servant.  ''Lord,  thou  hast 
loosed  7ny  bonds,  those  sorrows  of  death  that  com- 
passed me,  thou  hast  discharged  me  from  them,  and 
therefore  /  a?n  thy  sei-oaiit,  and  entitled  to  thy  pro- 
tection, as  well  as  obliged  to  tliy  work."  The  very 
bonds  Tjhich  thou  hast  loosed  shall  tie  me  faster  unto 
thee.     Patrick. 

(4.)  He  will  make  conscience  of  paying  his  vows, 
and  making  good  what  he  had  promised;  not  only 
that  he  would  oifer  the  sacrifices  of  praise,  which 
he  h.ad  vowed  to  bring,  but  perform  all  his  other 
engagements  to  God,  which  he  had  laid  himself  un- 
der in  the  day  of  his  affliction;  {v.  14.)  /  ivill  jiay 
my  voii's;  and  again,  {v.  18.)  now  in  the  presence 
of  all  his  fieofile.  Note,  Vows  are  deljts  tliat  must 
be  paid,  for  it  is  better  not  vow,  than  vow  and  not 
pay.  He  will  pay  his  vows,  [1.]  Presently;  he  will 
not,  like  sorry  debtors,  delaj'  the  payment  of  them, 
or  beg  a  day;  but,  "  I  vnW  pay  them  now,"  Eccl. 
V.  4.  [2.]  Publicly;  he  will  not  luiddle  up  his 
praises  in  a  comer,  "but  what  service  he  has  to  do 
for  God,  he  will  do  it  iyi  the  presence  of  all  his  pro- 
file; not  for  ostentation,  but  to  show  that  lie  was 
not  ashamed  of  the  service  of  God,  and  that  others 
might  be  invited  to  join  with  him.  He  will  pay  his 
vows,  in  the  courts  of  the  tabernacle,  where  there 
Wiis  a  cloud  of  Israelites  attending,  in  the  midst  of 


Jerusalem,  that  he  might  bring  devotion  into  more 
reputation. 

PSALM  CXVII. 

This  psalm  is  short  and  sweet;  I  doubt  the  reason  ivhy  ive 
sing  it  so  often  as  we  do,  is,  for  the  shortness  of  it;  but, 
if  we  rightly  understood  and  considered  it,  we  should  sing 
it  oftener  for  the  sweetness  of  it,  especially  to  us  sinners 
of  the  Gentiles,  on  whom  it  casts  a  very  favourable  eye. 
Here  is,  I.  A  solemn  call  to  all  nations  to  praise  God,  v.  1. 
II.  Proper  matter  for  that  praise  suggested,  v.  2.  We 
are  soon  weary  indeed  of  well  doing,  if,  in  singing  this 
psalm,  we  keep  not  up  those  pious  and  devout  afiections 
with  which  the  spiritual  sacrifice  of  praise  ought  to  be 
kindled  and  kept  burning. 

1.  J^  PRAISE  the  Lord,  all  ye  nations: 
\y  praise  him,  all  ye  people.     2.  Foi 
his  merciful  kindness  is  great  toward  us 
and  the  truth  of  the  Lord  endiireth  for  ever 
Praise  ye  the  Lord. 

There  is  a  great  deal  of  gospel  in  this  psalm.  Thi 
apostle  has  furnished  us  with  a  key  to  it,  (Rem.  xv. 
11.)  where  he  quotes  it  as  a  proof  that  the  gospel  was 
to  be  preached  to,  and  would  be  entertained  bv,  the 
Gentile  nations,  which  yet  was  so  great  a  stumbling- 
block  to  the  Jews.  Why  should  that  offend  them, 
when  it  is  said,  and  they  themselves  had  often  sung 
it,  Pxaise  the  Lord,  all  ye  Gentiles,  mid  laud  him, 
all  ye  people.  Some  of  the  Jewish  writers  confess 
that  this  psalm  refers  to  the  kingdom  of  the  Mes- 
siah; nay,  one  of  them  has  a  fancy  that  it  consists  of 
two  verses,  to  signify  that  in  the  days  of  the  Mes- 
siah God  should  be  glorified  by  two  sorts  of  people; 
by  the  Jews,  according  to  the  law  of  Moses,  and  by 
the  Gentiles,  according  to  the  seven  precepts  of  the 
sons  of  Noah,  which  yet  should  make  one  church, 
as  these  two  verses  make  one  psalm.  We  have 
here, 

1.  The  vast  extent  of  the  gospel-church,  v.  1. 
For  many  ages,  in  Judah  only  was  God  known,  and 
his  name  praised.  The  sons  of  Levi  and  the  seed 
of  Israel  praised  him,  but  the  rest  of  the  nations 
Jiraised  gods  of  wood  and  stone,  (^Dan.  v.  4.)  while 
there  Wiis  no  devotion  at  all  paid,  at  least,  none 
openly  that  we  know  of,  to  the  living  and  true  God. 
But  here  all  nations  are  called  upon  to  praise  the 
Lord,  which  could  not  be  applied  to  the  ()ld  Testa- 
ment times,  both  because  this  call  was  not  then  given 
to  any  of  the  Gentile  nations,  much  less  to  all,  in  a 
langiiage  ttiey  understood;  and  because,  unless  the 
people  of  the  land  became  Jews,  and  were  circum- 
cised, they  were  not  admitted  to  praise  God  with 
them.  But  the  gospel  of  Christ  is  ordered  to  be 
preached  to  all  nations,  and  by  him  the  partition- 
wall  is  taken  down,  and  those  that  were  afar  oj^are 
made  riigh.  This  was  the  mysteiy  which  was  hid 
in  prophecy  for  many  ages,  but  was  at  length  re- 
vealed in  the  accomplishment.  That  the  GerJiles 
should  befellow-heirs,  Eph.  iii.  3,  6.     Obsen-e  here, 

(1.)  Who  shoidd  be  admitted  into  the  church;  alt 
natio?is,  and  allpeople.  The  original  words  are  the 
same  that  are  used  for  the  heathen  that  rage,  and 
the  people  that  imagiiie  against  Christ;  (ii.  1.)  they 
that  had  been  enemies  to  his  kingdom  should  be- 
come his  willing  subjects.  The  gospel  of  the  king- 
dom was  to  be  preached  to  all  the  world,  for  a  wit- 
ness to  all  nations,  Matth.  xxiv.  14.  Mark  xvi.  15. 
Jll  nations  shall  be  called,  and  to  soine  of  all  nations 
the  call  shall  be  effectual,  and  they  shall  be  discipled. 

(2.)  How  their  admission  into  the  church  is  fore- 
told; by  a  repeated  call  to  praise  him.  The  tidings 
of  the  gospel,  being  sent  to  all  nations,  should  give 
them  cause  to  praise  God;  the  institution  of  gospel- 
ordinances  would  give  them  leave  and  opportunity 
to  praise  God;  and  the  power  of  gospel-grace  would 
give  them  liearts  to  praise  him.     Those  are  highly 


i 


PSALMS,  CXVTIl. 


547 


favoured  whom  God  invites  by  his  word,  and  inclines 
by  his  Spirit,  to  praise  him,  and  so  makes  to  be  to 
him  for  a  7iame  and  a  praise.     See  Jer.  xiii.  11. 

2.  The  unsearchable  riches  of  gospel-grace,  which 
are  to  be  the  matter  of  our  praise,  "v.  2.  In  the 
gospel,  those  celebrated  attributes  of  God,  his  mercy 
and  his  truth,  shine  most  bright  in  themselves,  and 
most  comfortably  to  us:  and  the  apostle,  where  he 
quotes  this  psalm,  takes  notice  of  these  as  the  two 
great  things  for  which  the  Gentiles  should  glorify 
God,  (Rom.  XV.  S,  9.)  for  the  truth  of  God,  and  for 
his  mercy.  We,  that  enjoy  the  gospel,  have  reason 
to  firaise  the  Lord,  ( 1. )  For  the  power  of  his  mercy; 
His  merciful  kindness  is  great  toward  us:  it'mstrong, 
so  the  word  signifies;  it  is  mighty  for  the  pardon  of 
mighty  sins,  (Amos  v.  12.)  and  for  the  working  out 
of  a  mighty  salvation.  (2.)  For  the  perpetuity  of 
his  truth;  The  truth  of  the  Lord  endures  for  ever. 
It  was  mercy,  mere  mercy  to  the  Gentiles,  that  the 
gospel  was  sent  among  them ;  it  was  merciful  kind- 
ness prevailing  toward  them  above  their  deserts; 
and  in  it  the  truth  of  the  Lord,  of  his  promise  made 
unto  the  fathers,  e>idures  for  ex<er;  for  though  the 
Jews  were  hardened  and  expelled,  yet  the  promise 
took  its  effect  in  the  believing  Gentiies,  the  spiritual 
seed  of  x\braham.  God's  mercy  is  the  fountain  of 
all  our  comforts,  and  his  truth  the  foundation  of  all 
our  hopes,  and  therefore  for  both  we  must  praise 
the  Lord. 

PSALM  CXVIII. 

It  is  probable  that  David  penned  this  psalm  when  he  had, 
after  many  a  storm,  weathered  his  point  at  last,  and  gain- 
ed a  full  possession  of  the  liingdom  to  which  he  had  been 
anointed.  He  then  invites  and  stirs  up  his  friends  to  join 
with  him,  not  only  in  a  cheerful  acknowledgment  of  God's 
goodness,  and  a  cheerful  dependence  upon  that  goodness 
for  the  future,  but  in  a  believing  expectation  of  the  pro- 
mised Messiah,  of  whose  kingdom  and  his  exaltation  to  it 
his  were  typical:  to  him,  it  is  certain,  the  prophet  here 
bears  witness,  in  the  latter  part  of  the  psalm:  Christ 
himself  applies  it  to  himself,  {Mallh.  xxi.  42.)  and  the 
former  part  of  the  psalm  may,  fairly,  and  without  forcing, 
be  accommodated  to  him  and  his  undertaking.  Some 
think  it  was  first  calculated  for  the  solemnity  of  the  bring- 
ing of  the  ark  to  the  city  of  David,  and  was  afterward 
sung  at  the  feast  of  tabernacles.  In  it,  I.  David  calls 
upon  all  about  him  to  give  to  God  the  glory  of  his  good- 
ness, V.  1 .  .4.  II.  He  encourages  himself  and  others  to 
trust  in  God,  from  the  experience  he  had  had  of  God's 
power  and  pity  in  the  great  and  kind  things  he  had  done 
for  him,  v.  5  . .  18.  III.  He  gives  thanks  for  his  advance- 
ment to  the  throne,  as  it  was  a  figure  of  the  exaltation  of 
Christ,  v.  19  .  .  23.  IV.  The  people,  the  priests,  and  the 
psalmist  himself,  triumph  in  the  prospect  of  the  Redeem- 
er's kingdom,  v.  24  .  .  29.  In  singing  this  psalm,  we  must 
glorify  God  for  his  goodness,  his  goodness  to  us,  and  es- 
pecially his  goodness  to  us  in  Jesus  Christ. 

1 .  ^n^  GIVE  thanks  unto  the  Lord  ;  for 
^J^  he  is  good;  because  his  mercy  e?i- 
dureth  for  ever.  2.  Let  Israel  now  say, 
that  his  mercy  endure th  for  ever.  3.  Let 
the  house  of  Aaron  no\\'  say,  that  liis  mercy 
endureth  for  ever.  4.  Let  them  now  that 
fear  the  Lord  say,  that  his  mercy  endureth 
for  ever.  5.  I  called  upon  the  Lord  in 
distress :  the  Lord  ans\^'ered  me,  and  set  me 
in  a  large  place.  6.  The  Lord  is  on  my 
side ;  I  will  not  fear :  what  can  man  do  unto 
me?  7.  The  Loud  taketh  ray  part  with 
them  that  help  mo:  ihercfore  shall  J  see  my 
desire  upon  them  that  hate  me.  8.  It  is  bet- 
ter to  trust  in  the  Lotid,  than  to  put  confi- 
dence in  man :  9.  It  is  better  to  trust  in  the 
Lord  than  to  put  confidence  in  princes. 


10.  All  nations  compassed  me  a}K)ut:  but 
in  the  name  of  the  Lord  v/ill  I  destroy  them, 

11.  Tiiey  compassed  me  about;  yea,  the} 
compassed  me  about:  but  in  the  name  of 
the  Lord  I  will  destroy  them.  12.  They 
compassed  me  about  like  l)ees;  they  are 
quenched  as  the  fire  of  thorns :  for  in  the 
name  of  the  Lord  I  will  destroy  them.  1 3. 
Tiiou  hast  thiust  sore  at  me,  that  I  might 
fall:  but  the  Lord  helped  me.  14.  The 
Lord  is  my  strength  and  song,  and  is  be- 
come my  salvation.  15.  The  voice  of  re- 
joicing and  salvation  is  in  the  tabernacles  of 
the  righteous :  the  right  hand  of  the  Lord 
doeth  vahantly.  16.  The  right  hand  of  the 
Lord  is  exalted ;  the  right  hand  of  the  Lord 
doeth  valiantly.  17.  I  shall  not  die,  but 
live,  and  declare  the  works  of  the  Lord. 
18.  The  Lord  hath  chastened  me  sore: 
but  he  hath  not  given  me  over  unto  death. 

It  appears  here,  as  often  elsewhere,  that  David 
had  his  heart  full  of  the  goodness  of  God;  he  loved 
to  think  of  it,  loved  to  speak  of  it,  and  was  very  so- 
licitous that  God  might  have  the  praise  of  it,  and 
others  the  comfort  of  it.  The  more  our  hearts  are 
impressed  with  a  sense  of  God's  goodness,  the  more 
they  will  be  enlarged  in  all  manner  of  obedience. 
In  these  verses, 

I.  He  celebrates  God's  mercy  in  general,  and  calls 
upon  others  to  acknowledge  it,  from  their  own  ex- 
perience of  it;  {v.  1. )  0  give  thanks  unto  the  Lord, 
for  he  is  not  only  good  in  himself,  but  good  to  you, 
and  his  mercy  endures  for  ever,  not  only  in  the  ever- 
lasting Fountain,  God  himself,  but  in  the  never- 
failing  streams  of  that  mercy  which  shall  run  pa- 
rallel with  the  longest  line  of  eternity,  and  in  the 
chosen  vessels  of  mercy,  who  will  be  everlasting 
monuments  of  it.  Israel,  and  the  house  of  Aaron, 
and  all  that  fear  God,  were  called  upon  to  trust  in 
God;  (cxv.  "9>-n.)  here  they  are  called  upon  to 
confess  that  his  mercy  endures  for  ever,  and  so  to 
encourage  themselves  to  trust  in  him:  (r.  2- •4.) 
priests  and  people,  Jews  and  proselytes,  must  all 
own  God's  goodness,  and  all  join  in  the  same  thank- 
ful song;  if  they  cm  say  no  more,  let  them  say  this 
for  him,  that  liis  mercy  endures  for  ever,  that  they 
have  had  experience  of  it  all  their  days,  and  con- 
fide in  it  for  good  things  that  shall  last  for  ever. 
The  praises  and  thanksgivings  of  all  that  truXy  fear 
the  Lord,  shall  be  as  pleasing  to  him  as  those  of  the 
house  of  Israel,  or  the  house  of  Aaron. 

II.  He  preserves  an  account  of  God's  gracious 
dealings  with  him  in  particular,  which  he  commu- 
nicates to  others,  that  they  might  thence  fet'ch  both 
songs  of  praise,  and  supports  of  faith,  and  both 
ways  (iod  would  have  glory.  David  had,  in  his 
time,  waded  through  a  great  deal  of  difficulty,  which 
gave  him  great  experience  of  God's  goodness. 

Let  us  therefore  observe  here, 

1.  The  great  distress  and  danger  that  he  had  been 
in,  which  he  reflects  upon,  for  the  magnifying  ot 
God's  goodness  to  him  in  his  present  advancement. 
There  arc  nnny  who,  when  they  are  lifted  up,  care 
not  for  hearing  or  speaking  of  their  former  depres- 
sions; l}ut  David  tjkes  all  occasions  to  remember 
his  own  lov/  estate.  He  was  in  distress,  {y.  5.) 
greatly  straitened  and  at  a  loss:  there  were  many 
th  it  hated  him;  {v.  7.)  ana  that  could  not  but  be  a 
grief  to  one  of  an  ingenuous  spirit,  that  strove  to 
gain  tlie  good  affections  of  all.  jill  nations  com- 
passed me  about,  v.  10.    All  the  nations  adjacent  to 


548 


PSALMS,  CXVIIl. 


i.-.i>.<.l  set  themsehes  to  give  disturbance  to  David, 
when  he  was  newly  come  to  the  throne,  Philistines, 
Moabites,  Syrians,  Ammonites,  &c.  We  read  of 
his  enemies  round  about;  they  were  confederate 
against  him,  and  thought  to  cut  off  all  succours  from 
him.  This  endeavour  of  his  enemies  to  sm-round 
him  is  repeated;  (7j.  11.)  They  compansed  me  about, 
yea,  they  comfiassed  me  about,  which  intimates  that 
t'ley  were  vii-ulent  and  violent,  and,  for  a  time,  pre- 
valent, in  their  attempts  against  him,  and  that,  when 
put  into  disorder,  they  rallied  again,  and  pushed  on 
their  design.  They  compassed  me  about  like  bees, 
s  )  numerous  were  they,  so  noisy,  so  vexatious;  they 
c  ime  flying  upon  him,  came  upon  him  in  swarms, 
set  upon  him  with  their  mahgant  stings;  but  it  was 
to  their  own  destruction,  as  tlie  bee,  they  say,  loses 
hn"  life  with  her  sting,  Animamque  in  vulnere 
(lonit — She  lays  doiv/i  he?-  life  in  the  luound.  Lord, 
lioiv  are  they  increased  that  trouble  ?ne! 

Two  ways  David  was  brought  into  trouljle;  (1.1 
By  the  injuries  that  men  did  him;  {v.  13.)  Thou  (O 
Ciiemy)  hast  thrust  sore  at  me,  with  many  a  despe- 
rate push,  that  1 7nig/it  fall  into  sin  and  into  ruin. 
Thrusting,  thou  hast  thrust  at  me,  (so  the  word  is,) 
so  that  I  was  ready  to  fall.  Satan  is  the  great  enemy 
tiiat  thrusts  sore  at  us  by  his  temptations,  to  cast  us 
d  iwn  from  our  excellency,  that  we  may  fall  from  our 
God,  and  from  our  comfort  in  him;  and,  if  God  had 
not  upheld  us  by  his  grace,  his  thiiists  had  been  fatal 
to  us.  (2. )  By  the  afflictions  which  God  laid  upon 
him;  {tj.  18.)  The  Lord  has  chastened  me  sore. 
Men  thrust  at  him  for  his  r/rstruction,  God  chastened 
him  for  his  mstruction;  they  thrust  at  him  with  the 
malice  of  enemies,  Gnd  chastened  him  with  the  love 
and  tenderness  of  a  Father.  Perhaps  he  refers  to 
the  same  trouble  which  G(  d,  the  Author  of  it,  de- 
■iigned  for  his  profit,  that  by  it  he  might  fiartake  of 
his  holiness;  (Heb.  xii.  10,  11.)  hcwbeit,  men,  who 
■verethe  instruments  of  it,  meant  not  so,  neither  did 
/heir  hearts  think  so,  but  it  was  in  their  heart  to  cut 
off  and  destroy,  Isa.  x.  7.  What  men  intend  for 
Lie  greatest  mischief,  God  intends  for  the  greatest 
;;ood,  and  it  is  easy  to  s?.}"  whose  counsel  shall  stand. 
(r(xl  will  sanctify  tlie  trouble  to  his  people,  as  it  is 
Ills  chastening,  and  secure  the  good  lie  designs;  and 
he  will  guard  them  against  the  troubles,  as  it  is  the 
•  ncmies  thrusting,  and  secure  them  from  the  evil 
they  design,  and  then  we  need  not  fear. 

This  account  which  David  gives  of  his  troubles  is 
\  ciy  applicable  to  our  Lord  Jesus;  many  there  were 
that  hated  him,  hated  him  without  a  cause;  they 
comfiassed  him  about,  Jews  and  Romans  surrounded 
1;  m;  they  thrust  sore  at  him;  the  Devil  did  so  when 
ho  tempted  him,  his  persecutors  did  so  when  they 
r  viled  him;  nay,  the  Lord  himself  chastened  him 
s  ire,  bruised  him,  and  put  him  to  grief,  that  by  his 
strifies  we  might  be  healed. 

2.  The  favour  God  vouchsafed  to  him  in  his  distress. 
(1.)  God  heai'd  his  prayer;  {v.  5.)  "  He  ansvjcred 
7i!i'  with  enlargements,  lie  did  more  for  me  tlian  I 
WIS  able  to  ask;  he  enlarged  my  heart  in  prater, 
'i\v]  yet  gave  more  largely  than  I  desired."  He  an- 
'ruered  me,  and  set  me  in  a  large  filace,  (so  we  read 
it,)  where  I  had  room  to  bestir  myself,  room  to  en- 
j  >)•  myself,  and  room  to  thrive;  aiid  the  large  place 
w:is  the  more  comfortable,  because  he  was  broiiglit 
to  it  out  of  distress,  iv.  1.  (2.)  God  bafHed  the  de- 
signs of  his  enemies  against  him;  They  are  quenched 
as  the  fire  of  thorns,  {y.  12.)  which  burns  furiously 
for  a  while,  makes  a  great  noise  and  a  gi'cat  blaze, 
but  is  presently  out,  and  cannot  do  the  mischief  that 
it  tlireatened:  such  was  the  fuiy  of  David's  enemies; 
sucli  is  the  laughter  of  the  fool,  like  the  crackling  of 
tinrns  under  a  fiot,  (Eccl.  vii.  6.)  and  such  is  the 
an;>er  of  the  fool,  which  therefore  is  not  to  be  feared, 
anv  more  than  his  laughter  is  to  be  envied,  but  lioth 
»o  l)c  pitied.     They  thnist  sore  at  him,  but  the  Lord 


helped  him,  {-v.  13.)  helped  him  to  keep  his  feet, 
and  maintain  his  ground.  Our  spiritual  enemie? 
had  long  before  this  been  our  ruin,  if  God  had  not 
been  our  Helper.  (3. )  God  preserved  his  life  when 
there  was  but  a  step  between  him  and  death;  (y.  18. ) 
"  He  hath  chastened  me,  but  he  has  not  given  me 
over  unto  death,  for  he  has  not  given  me  over  to  the 
will  of  niv  enemies."  To  this  St.  Paul  seems  to 
refer,  (2  Cor.  vi.  9.)  As  dying,  and  behold,  we  live; 
as  chastened,  and  not  killed.  We  ought  not  there- 
fore, when  we  are  chastened  sore,  immediately  to 
despair  of  life,  for  God  sometimes,  in  appearance, 
turns  men  to  destruction,  and  yet  saith.  Return; 
saith  unto  them.  Live. 

This  also  is  applicable  to  Jesus  Christ;  God  an- 
swered him,  and  set  him  iji  a  large  place,  quenched 
the  fire  of  his  enemies'  ra^e,  which  did  but  consume 
themselves,  for  through  death  he  dest7-oyed  him 
that  had  the  power  of  death;  he  helped  him  through 
his  undertaking;  and  thus  far  he  did  not  give  him 
over  unto  death,  that  he  did  not  leave  him  in  the 
grave,  nor  suffer  him  to  see  corruption.  Death  had 
no  dominion  over  him. 

3.  The  improvement  he  made  of  this  favour. 
(1.)  It  encouraged  him  to  ti-ust  in  God:  from  his 
own  experience  he  can  say,  It  is  better,  more  wise, 
more  comfortable,  and  more  safe;  there  is  more  rea- 
son for  it,  and  it  will  speed  better,  to  trust  in  the 
Lord,  than  to  put  confidence  in  man,  yea,  though  it 
be  in  princes,  v.  8,  9.  He  that  devotes  himself  to 
God's  guidance  and  government,  with  an  entire  de- 
pendence upon  God's  wisdom,  power,  and  goodness, 
has  a  better  security  to  make  him  easy,  than  if  all 
the  kings  and  potentates  of  the  earth  should  under- 
take to  protect  him. 

(2.)  It  enabled  him  to  triumph  in  that  trust. 
[1.  J  He  triumphs  in  God,  and  in  his  relation  to 
him,  and  interest  in  him;  (x*.  6. )  "  The  Lord  is  on 
my  side.  He  is  a  righteous  God,  and  therefore  es- 
pouses my  rightcfus  cause,  and  will  plead  it."  If 
we  are  on  God's  side,  he  is  on  ours;  if  we  be  for  him 
and  with  him,  he  will  be  for  us  and  with  us;  (y.  7.) 
"  The  Lord  takes  my  part,  and  stands  up  for  me, 
with  them  that  help  me.  '  He  is  to  me  among  my 
helpers,  and  so  one  of  them;  he  is  all  in  all,  both  to 
them  and  me,  and  without  him  I  could  not  help 
myself,  nor  could  any  friend  I  have  in  the  world  help 
me."  Thus,  (f.  14.)  "  The  Lord  is  my  Strengtn, 
and  my  Song;  I  make  him  so;  withcut  him  t  am 
weak  and  sad,  but  on  liim  I  stay  myself  as  my 
Strength,  both  for  dcang  and  sviflTei'ing;  and  in  him  I 
solace  myself  as  my  Song,  liy  which  I  both  express 
my  joy,  and  ease  my  grief;  and,  making  him  so,  I 
find  him  so:  he  strengthens  my  heart  with  his  graces, 
and  rejoices  my  heart  with  his  comforts."  If  God 
be  our  Strength,  he  must  be  our  Song;  if  he  work 
all  our  works  in  us,  he  must  have  all  praise  and 
glory  from  us.  God  is  sometimes  the  Strength  of  his 
people,  when  he  is  not  their  Song;  they  have  spi- 
ritual supports,  when  they  want  spiritual  delights; 
Init  if  he  be  both  to  us,  we  have  abundant  reason 
to  triumjih  in  him ;  for  if  he  be  our  Strength  and 
our  Song,  he  is  become  net  only  our  Saviour,  but  our 
Salvation;  for  his  Ijcing  rur  Strength  is  our  protec- 
tion to  the  salvation,  and  his  being  our  Song  is  an 
earnest  and  foretaste  (  f  the  salvatirn. 

[2.1  He  triumphs  over  his  enemies;  now  shall  his 
head  be  lifted  up  above  them;  for. 

First,  He  is  sure  thev  cannot  hurt  him;  "God  is 
for  me,  and  then  I  will  not  fear  what  man  can  do 
against  me,"  v.  6.  He  can  set  them  all  at  de- 
fiance, and  is  not  disturbed  at  any  of  their  attempts. 
"They  can  do  nothing  to  me,  l)ut  what  God  per- 
mits them  to  do;  they  can  do  me  no  real  damage,  for 
they  cannot  separate  between  me  and  God,  they 
cannot  do  any  thing  but  what  God  can  make  l.o 
work  for  my  good.     The  ( nemy  is  a  man,  a  depend 


PSALMS,  CXVIII. 


,49 


ing  creature,  whose  power  is  limited,  and  subordi- 
nate to  a  higher  power,  and  therefore  I  will  not  fear 
him."  W/io  art  thou,  that  thnu  shouldcfst  be  afraid 
of  a  man  that  shall  die?  Isa.  li.  12.  The  ajiostle 
quotes  this,  with  application  to  all  Christians;  (Hel). 
xiii.  6.^  they  may  boldly  sav,  as  baldly  as  Dax  id 
himself,  The  I^ord  is  my  iJelJur,  I  will  not  fear 
what  man  shall  do  unto  me;  let  him  do  his  worst. 

Secondly,  He  is  sure  that  he  sliall  be  too  hard  for 
them  at  last;  "I  shall  see  my  desire  nfion  them  that 
hate  me;  (t.  7.)  I  shall  sec  them  defeated  in  their 
designs  against  me;  nay.  In  the  name  of  the  Lord  I 
will  destroy  them;  (t'.'10>-12.)  I  trust  in  the  name 
of  the  Lord  that  I  shall  destroy  thom;  and  in  his 
name  I  will  go  forth  against  them,  depending  on  his 
strength,  by  wari'ant  from  him,  ;ind  with  an  eje  to 
his,  glory,  not  confiding  in  m}self,  or  taking  ven- 
geance for  myself."  Thus  he  went  forth  against 
Goliath,  in  the  name  of  the  God  of  Israel,  1  Sam. 
xvii.  45.  David  says  tliis  as  a  t}"])e  of  Christ,  who 
triumphed  over  tlie  powers  of  darkness,  destroyed 
them,  and  7nade  a  show  of  them  o/ienUj. 

[3.]  He  triumphs  in  an  assurance  of  the  continu- 
ance of  his  comfort,  his  victory,  ;ind  liis  life. 
_  First,  Of  his  comfoit;  {y.  15.)  The  voice  of  re- 
joicing and  salvatioji  is  in  the  tabernacles  of  the 
righteous,  and  in  mine  particularly,  in  my  family. 
The  dwellings  of  the  righteous  in  this  world  ai-e  but 
tabernacles,  mean  and  moveable;  here  we  have  no 
city,  no  continuing  city.  But  these  tabernacles  are 
more  comfortable  to  them  than  the  palaces  of  the 
wicked  are  to  them;  for  in  the  house  where  religion 
rules,  1.  There  is  salvation;  safety  from  evil,  earn- 
ests of  eternal  salvation,  whic]\  is  come  to  this  house, 
Luke  xix.  9.  2.  Whei'e  there  is  sah^ation,  there 
is  cause  for  rejoicing,  for  continued  joy  in  God.  Holy 
joy  is  called  the  joy  of  salvation,  for  in  that  there  is 
abundant  matter  for  joy.  3.  Where  there  is  rejoic- 
ing, there  ought  to  be  the  voice  of  rejoicing,  praise, 
and  thanksgiving.  Let  God  be  served  with  joyful- 
ness  and  gladness  of  heart,  and  let  the  voice  of  that 
rejoicing  be  heard  daily  in  our  families,  to  the  glory 
of  God,  and  the  encouragement  of  others. 

Secondly,  Of  his  victory;  The  right  hand  of  the 
Lord  doeth  valiantly,  {y.  15.)  and  is  exalted;  for 
(as  some  read  it)  it  has  exalted  me.  Tlie  right 
hand  of  God's  power  is  engaged  for  his  people,  and 
it  acts  vigoi'ously  for  them,  and  therefore  \'ictorious- 
ly.  For  what  difficulty  can  stand  before  the  divine 
valour?  We  are  weak,  and  act  but  cowardly  for 
ourselves;  but  God  is  mighty,  and  acts  valiantly  for 
us,  with  jealously  and  resolution,  Isa.  Ixiii.  5,  6. 
There  is  spirit,  as  well  as  strength,  in  all  God's 
operations  for  iiis  people.  And  when  God's  right 
hand  doeth  valiantly  for  our  sahation,  it  ought  to  be 
exalted  in  our  praises. 

Thirdly,  Of  his  life;  {v.\7.)  ''  I  shall  not  die  hy 
the  hands  of  my  enemies  that  seek  my  life,  but  live, 
and  declare  the  works  of  the  Lord;  I  shall  live  a 
monument  of  God's  mercy  and  power;  his  works 
shall  be  declared  in  me,  and  I  will  make  it  the  busi- 
ness of  my  life  to  praise  and  magnify  God,  looking 
upon  that  as  the  end  of  my  preservation."  Note, 
It  is  not  worth  while  to  live  for  any  other  pui-pose 
than  to  declare  the  works  of  God,  for  his  honour, 
and  the  encouragement  of  others  to  serve  him  and 
trust  in  him.  Such  as  these  were  the  triumphs  of 
the  Son  of  David,  in  the  assurance  he  had  of  the_ 
success  of  his  undertaking,  and  that  the  good  plea- 
sure of  the  Lord  should  firos/ier  in  his  hand. 

1 9.  Open  to  me  the  gates  of  righteousness : 
I  will  go  in  to  them,  and  I  \v\\\  praise  the 
Lord  ;  20.This  gate  of  the  Lord,  into  which 
the  righteous  shall  enter.  21.1  will  praise 
thee ;  for  thou  hast  heard  me,  and  art  be- 


come my  salvation.  22.  The  stone  icliicti 
the  builders  refused  is  become  the  head  sto//e 
of  tlie  coiner.  23.  This  is  the  Lord's  doing  • 
it  is  marvellous  in  our  eyes.  24.  This  ^5 
the  day  w/iich  the  Lord  hath  made ;  we 
will  rejoice  and  be  glad  in  it.  25.  Savc^ 
now,  I  beseech  thee,  O  Lord  :  O  Lord,  1 
beseech  thee,  send  now  prosperity.  26.  Bles- 
sed be  he  that  cometh  in  the  name  of  the 
Lo  kd:  we  have  blessed  you  out  of  the  house 
of  the  Lord.  27.  God  is  the  Lord,  which 
hatli  showed  us  light:  bind  the  sacrifice  with 
cords,  even  unto  the  horns  of  the  altar.  38. 
Thou  art  my  God,  and  I  will  praise  thee ; 
t/tofi  Ctrl  my  God,  I  will  exalt  thee.  29.  O 
give  thanks  unto  the  Lord,  for  he  is  good  : 
for  his  mercy  endureth  for  evei. 

We  have  here  an  illustrious  prophecy  of  the  hu- 
miliation and  exaltation  of  our  Lord  Jesus,  his  suffer- 
ings, and  the  glory  that  should  follow.  Peter  thus 
applies  it  directly  to  the  chief  priests  and  scribes; 
and  none  of  them  could  charge  him  with  misapply- 
ing it.  Acts  i  v.  11.     Now  observe  here, 

I.  The  preface  with  which  this  precious  prophecy 
is  introduced,  v.  19' -21.  1.  The  psalmist  desires 
admission  into  the  sanctuary  of  God,  there  to  cele- 
brate the  glory  of  him  that  cometh  in  the  name  of  the 
Lord;  Ojien  to  me  the  gates  of  righteousness.  So 
the  temple-gates  are  called,  because  they  were  shut 
against  the  uncircumcised,  and  forbade  the  stranger 
to  come  nigh;  as  the  sacrifices  there  offered  are 
called  sacrifices  of  righteousness.  Those  that  would 
enter  into  communion  with  God  in  holy  ordinances, 
must  become  humble  suitors  to  God  for  admission. 
And  when  the  gates  of  righteousness  are  opened  to 
us,  we  must  go  into  them,  must  enter  into  the  holi- 
est, as  far  as  we  have  leave,  and  firaise  the  Lord. 
Our  business  within  God's  gates,  is,  to  praise  God ; 
therefore  we  should  long  till  the  gates  of  hea\'en  be 
opened  to  us,  that  we  may  go  into  them  to  dwell  in 
God's  house  above,  where  we  shall  be  still  praising 
him.  2.  He  sees  admission  granted  him;  (t.  20.) 
This  is  the  gate  of  the  Lord,  the  gate  of  his  appoint- 
ing, into  which  the  righteous  shall  enter;  as  if  he 
had  said,  "  The  gate  you  knocked  at  is  opened,  and 
you  are  welcome.  Knock,  and  it  shall  be  opened 
unto  you. "  Some  by  this  gate  understand  Christ, 
by  whom  we  are  taken  into  fellowship  with  God, 
and  our  praises  are  accepted;  he  is  the  Way;  there 
is  no  coming  to  the  Father  but  by  him;  (John  xiv. 
6.)  he  is  the  Door  of  the  sheep;  (John  x.  9.)  he  is 
tine  Gate  of  the  temple,  by  whom,  and  by  whom 
only,  the  righteous,  and  they  only,  shall  enter,  and 
come  into  God's  righteousness,  as  the  expression  is, 
Ixix.  27.  The  psalmist  triumphs  in  the  discovery, 
that  the  gate  of  righteousness,  which  had  been  so 
long  shut,  and  so  long  knocked  at,  was  now  at  length 
opened.  3.  He  promises  to  give  thanks  to  God  for 
this  favour;  {v.  21.)  I  will  praise  thee.  They  that 
saw  Christ's  day  at  so  great  a  distance,  saw  cause 
to  praise  God  for  the  prospect;  for  in  him  they  saAv 
that  God  had  heard  them,  had  heard  the  prayers 
of  the  Old  Testament  saints,  for  the  coming  of  tlie 
Messiah,  and  would  be  their  Salvation. 

II.  The  prophecy  itself,  v.  22,  23.  This  mf  y 
have  some  reference  to  David's  preferment;  he  was 
the  stone  whom  Saul  and  his  courtiers  rejected,  but 
was  by  the  wonderful  providence  of  God  ad\'ancerl 
to  be  the  head-stone  of  the  building;  but  its  princi- 
pal reference  is  to  Christ:  and  here  we  have, 

1.  His  humiliation;  he  is  the  Stone  which  the  bxii le- 
ers refused}  he  is  the  Stone  cut  out  of  the  mout: 


350 


PSALMS,  CXVIll. 


tain  laith'-jut  hands,  Dan.  i:.  S4.     He  is  a  stone,  not 
onlv  for  strength,  and  firmness,  and  duration,  but  ! 
for  life,  in  the  building  of  the  spiritual  temple;  and 
yet  a./ireciciuj'  Strme;  (1  Pet.  ii.  6.)  for  the  founda- 
tion of  the  g^-spel-church  must  be  sapfihires,  Isa.  ,. 
liv.  2.     This  Stone  was  rejected  by  the  builders,  by 
the  rulers  and  people  of  the  Jews;  (Acts  iv.  8,  10, 
11.)  they  refused  to  own  him  as  the  Stone,  the  Mes- 
sL-ih  promised;  they  would  not  build  their  faith  upon 
him,  nor  join  themselves  to  him;  they  would  make  no 
use  of  him,  but  go  on  in  their  building  wthout  him; 
thev  denied  him  in  the  firesence  of  Pilate,  (Acts  iii. 
13.)  when  they  said.  We  have  no  king  but  Caenar. 
They  trampled  upon  this  Stone,  threw  it  among  the  , 
mbbish  out  of  the  city;  nay,  thev  stumbled  at  it-  | 
This  was  a  disgrace  to  Christ,  out  it  proved  the  ;; 
rain  of  those  that  thus  made  light  of  him.  Rejecters  j 
of  Christ  are  rejected  of  God. 

2.  His  exaltation;  he  /«  become  the  Head-stone  of  jl 
the  corner;  he  is  advanced  to  the  highest  degree  ij 
b-ith  of  honour  and  usefulness,  to  be  above  all,  and  | 
all  in  alL     He  is  the  chief  Comer-stone  in  the  ,. 
f-jundation,  in  whom  Jew  and  Gentile  are  united,  I' 
that  they  mny  be  built  up  one  holy  house.     He  is  |l 
the  chief  TopHStcne  in  the  comer,  in  whom  the  : 
b:rilding  is  completed,  and  who  must  in  fdl  things 
hive  the  pre-eminence,  as  the  Author  and  Finisher 
i^f  our  faith.     Thus  highly  has   God  exalted  him, 
b'caune  he  humbled  hirr&elf;  and  we,  in  compliance 
w!th  God's  design,  must  make  hi^ri  the  Foundation  , 
of  our  hope,  the  Centre  of  our  unity,  and  the  End 
cf  our  li\^ng.     To  me  to  li-ve  is  Christ. 

3.  The  hand  of  God  in  all  this;  This  is  the  Lord's  ! 
doing,  it  is  from  the  Lord,  it  is  with  the  Lord;  it  is  ';. 
t'le  product  of  his  counsel,  it  is  his  contrivance;  both  jj 
tie  humiliation  and  the  exaltation  of  the  Lord  Jesus  ■. 
were  his  work,  Acts  ii.  23. — ^iv.  27,  28.     He  sent  !l 
him,  sealed  him,  his  h  ind  went  with  him  through-  |! 
mt  his  whole  undertaking,  and  from  first  to  last  he  j: 
■"^id  his  Father's  will;  and  this  ou.^ht  to  be  marvel- 
lous in  our  eyes.     Christ's  name  is  Wonderful;  and  [I 
the  redemption  he  wrought  out  is  the  most  amazing  | 
ff  all  God  s  works  of  wonder;  it  is  what  the  angels  i 
desre  to  look  into,  and  will  be  arlmiring  to  eternity; ;] 
much  more  ought  we  to  admire  it,  who  owe  cxir  .all 
t  •  it.      Without  controversy,  great  is  this  mystery 
of  godliness. 

in.  The  joy  wherewith  it  is  entertained,  and  the 
acxlamations  which  attend  this  prediction. 

1.  Let  the  day  be  solemnized  to  the  honour  of 
("rod  with  great 'jov;  (r.  24.)  This  is  the  day  the 
lyjrd  has  made.  The  whole  time  of  the  g<^<spel-<lis- 
psnsati'^m,  that  accefited  time,  that  day  of  salvation, 
is  what  the  Lord  has  made  so;  it  is  a  continual 
f.ast,  which  ought  to  be  kept  with  joy.  Or  it  may 
very  fitly  be  understvjd  of  the  Chnsti^.n  sabbath, 
which  we  sanctify  in  remembrance  of  Christ's  re- 
surrection, when  the  rejected  Stone  began  to  be  ex- 
:-lted;  and  so,  (1.)  Here  is  the  df/Ctrine  of  the 
Christian  sabbath;  //  is  the  day  'johlch  the  Lord  has 
Tiadf,  has  made  remarkable,  made  holv,  has  dis- 
tinguished it  from  other  days;  he  has  made  it  f  r 
man;  it  is  therefore  called  the  Jy/rd's  dau,  for  it 
!i':ars  his  im  ige  and  superscriyjti'^m.  (2.)  The  duty 
'^.f  the  sabbath;  the  work  (li  the  day,  that  it  is  to  Ik; 
done  in  his  day;  We  will  rejoice  and  be  glad  in  it; 
'1  >t  only  in  the  institution  of  the  day,  that  there  is 
s  ich  a  day  appointc;d,  but  in  the  occasion  of  it, 
Christ's  becoming  the  Head  of  the  comer.  This 
wc  ought  to  rej'^nce  in,  b^jth  as  his  honour  and  our 
advantage.     Sabbath  days  must  be  rejfncing  davs, 

nd  then  they  are  Vj  us  as  the  days  of  heaven.  Jsee 
•vhat  a  gowl  Master  we  serve,  who,  having  insti- 
t'lted  a  day  for  his  servicx-,  appoints  it  to  be  spent 
ir.  holy  joy. 

2.  Let  the  exalted  Redeemer  be  met,  and  at- 
tended, with  joyful  hosannas,  v.  25,  26.  [ 


(1. )  Let  him  have  the  acclamatiwis  of  the  people, 
as  is  usual  at  the  inauguration  of  a  prince;  kl  every 
one  of  his  loyal  subjects  shout  for  joy;  Save  no-iv,  J 
beseech  thee,  0  Lord.  This  is  like  Fivat  Bex — 
Long  live  the  King,  and  speaks  a  heart)-  joy  fcr  his 
accession  to  the  crown,  an  entire  satisfaction  in  his 
government,  and  a  zealous  affection  to  the  interests 
and  honour  cf  it.  Hosanna  signifies,  Saxe  nov:,  1 
beseech  thee.  [1.]  "Lord,  save  me,  1  beseech  thee, 
Itt  this  Saviour  be  my  Saviour,  and,  in  order  to  that, 
my  Ruler;  let  me  be  taken  under  his  protection, 
and  owned  as  one  of  his  willing  subjects.  His  ene- 
mies are  my  enemies;  Lord,  I  beseech  thee,  save 
me  from  them.  Send  me  an  interest  in  that  pros- 
perity which  his  kingdom  brings  with  it  to  all  those 
that  entertain  it.  Let  my  scul  prosper  and  be  in 
health,  in  that  peace  J:nd  righteousness  which  his 
government  brings,  Ixxii.  3.  Let  me  have  victory 
over  these  lusts  that  war  against  my  soul,  and  let 
divine  grace  go  on  in  my  heait,  conquering,  and  to 
conquer."  [2.]  "Lord,  prtierve  him,  1  beseech 
thee,  even  the  Saviour  himself,  and  send  him  pros- 
perity in  all  his  undertakings;  give  success  to  his 
gospel,  and  let  it  be  mighty  through  God,  to  the 
pulling  down  of  strong-holds,  and  reducing  souls 
to  their  allegiance  to  him.  Let  his  name  be  sancti- 
fied, his  kingdom  come,  his  will  be  done;"  thus  let 
prayer  be  made  for  him  continually,  Ixxii.  15.  On 
the  Lord's  day,  when  we  rejoice  and  are  glad  in  his 
kingdom,  we  must  pray  for  the  advancement  of  it 
more  and  more,  and  its  establishment  upon  the 
ruins  of  the  Devil's  kingdom.  When  Christ  made 
his  public  entry  into  Jerusalem,  he  was  thus  met  by 
his  well-wishers,  (Matth.  xxi.  9.)  Hosanna  to  the 
Son  of  David;  long  live  King  Jesus;  let  him  reign 
for  ever. 
(2.^  Let  the  priests,  the  Lord's  ministers,  do  their 

gart  m  this  great  solemnity,  v.  26.  [l.J  Let  them 
less  the  prince  with  their  praises;  Blessed  is  he 
that  Cometh  in  the  name  of  the  Lord.  Jesus  Christ 
is  he  that  cometh;  o  i»^ifj.ti'.i,  he  that  was  to  come, 
and  is  yet  to  come  again,  Rev.  i.  8.  He  comes  in  the 
name  of  the  Lord,  with  a  commission  from  him,  to 
act  for  him,  to  do  his  will,  and  to  seek  his  gloi-) ;  and 
therefore  we  must  sav.  Blessed  be  he  that  cometh; 
we  must  rejoice  that  fie  is  cr^me,  we  must  speak  well 
of  him,  admire  him,  and  esteem  him  highly,  as  one 
we  are  eternally  obliged  tr,;  call  him  blessed  Jesus, 
blessed  for  ever,  xlv.  2.  We  must  bid  him  welcf  me 
into  our  hearts,  saA'ing,  "  Come  in,  thou  blessed  cf 
the  Lord;  come  in  by  thy  grace  and  Spirit,  and 
take  possession  of  me  for  thine  own."  v\'e  must 
bless  his  faithful  ministers  that  come  in  his  name, 
and  receive  them  for  his  sake,  Isa.  Iii.  7.  John  xiii. 
20.  We  must  pray  for  the  enlargement  and  edifi- 
cation of  his  church;  for  the  ripening  of  things  for 
his  secf.nd  coming;  and  then,  tnat  he  who  has  said. 
Surely  I  come  quickly,  would  even  so  come.  [2.] 
Let  them  bless  the  peoyjle  with  their  prayers;  iVe 
have  blessed  you  out  of  the  house  of  the  Lord. 
Christ's  ministers  are  not  only  waminted,  but  ap- 
pointed, to  pronounce  a  blessing,  in  Iris  name,  upon 
all  his  loyal  subjects  that  love  him  and  his  govern- 
ment in  sincerity,  Eph.  vi.  24.  We  assure  you 
that,  in  and  thrrmgh  Jesus  Christ,  you  are  blessed; 
for  he  came  to  bless  you;  "You  are  blessed  out  of 
the  house  of  the  Lord  with  spiritual  blessings  in 
heavenly  places,  (E,ph.  i.  3.)  and  thereff>re  have 
reasT/n  to  bless  him  who  hath  thus  blessed  you." 

3.  Let  sacrifices  of  thanksgiving  be  offered  to  his 
honour,  who  offered  for  us  the  great  atoning  sacri- 
fice, V.  27.  Here  is,  (].)  The  privilege  we  enjoy 
by  Jesus  ("hrist:  God  is  the  Lord  which  has  showed 
us  light;  Cj<A  is  Jehovah,  is  known  bv  that  name,  a 
(if/I  performing  what  he  has  promised,  and  per- 
fecting what  he  has  begiin,  Exfid.  vi.  3.  He  hat 
showed  us  light,  he  has  given  us  the  knowledge  nx 


PSALMS,  ex  [X. 


551 


himself  and  his  will;  he  has  Mned  vpcn  vs,  so 
some;  has  lavcoired  us,  and  lifted  up  upon  us  the 
light  of  his  cC'Untenance;  he  has  given  us  occasion 
for  joy  and  rejoicing,  which  is  light  to  the  scul,  by 
giving  us  a  prospect  of  everlasting  hght  in  heaven. 
Th£  day  ':vkich  the  Lord  bus  made  brings  light  with 
h,  true  hght.  [2.)  The  duty  which  this  privilege 
calls  for;  Bind  the  sacrifice  ^ith  cords,  that,  being 
killed,  the  blood  of  it  may  be  sprinkled  u/icn  the 
horns  of  the  altar,  according  to  the  law;  or  perhaps 
it  was  the  custom  (though  we  read  not  cf  it  else- 
where) to  bijid  the  sacrifice  to  the  horns  of  the  altar, 
while  things  were  getting  ready  for  the  sld\-ing  cf 
it.  Or  this  may  have  a  pecuhar  significancy  here; 
the  sacrifice  we  are  to  offer  to  Gcd,  in  gratitude  for 
redeeming  love,  is,  ourselves,  not  to  be  slain  upcn 
the  altar,  but  living  sacrifices,  (Rom.  xii.  1.)  to  be 
bound  to  the  altar;  spiritual  sacrifices  of  prayer  and  | 
praise,  in  which  our  hearts  must  be  fixed  and  eji- 

faged,  as  the  sacrifice  was  bound  n'ith  cords  to  the 
or 728  of  the  altar,  not  to  start  baci- 
Lastly,  The  psalmist    concludes  with  his  own 
thankful  acknowledgments  of  di\ine  grace,  in  which 
he  calls  upon  others  to  join  with  him,  i'.  CS,  29.  (1.) 
He  wiU  pniise  Gkxi  himself,  and  endeavour  to  exalt 
him  in  his  own  heart,  and  in  tlie  hearts  cf  others,  ! 
and  this  because  of  his  covenant -relation  to  him,  and  j 
interest  in  him;  "  Thou  art  my  God,  on  whom  I  \ 
depend,  and  to  whom  I  am  devoted,  who  cwnest 
me,  and  art  owned  by  me;  and  therefore  /  ?r///  i 
firaise  thee."     (2.)  He  will  have  all  about  him  to  ' 
dve  thanks  to  God  for  these  glad  tidings  cf  great  ; 
Wto  all  people,  that  there  is  a  Redeemer,  even  ■} 
Christ  the  jLord;  in  him  it  is  that  God  is  good  to  j 
man,  and  that  his  mercy  endures  for  ez-er;  in  him  ' 
the  covenant  of  grace  is  made,  and  in  Mm  it  is  made  j 
sure,  made  good,  and  made  an  everlasting  covenrjit. 
He  concludes  this  psalm  as  he  began  it;  (■:■.  1.)  for 
God's  gloiy  must  be  the  alpha  and  omega,  the  be- 
cnning  and  the  end,  of  all  our  addresses  to  him. 
IIallo\ved  be  thy  narne,  and  thine  is  the  glory.     And 
tliis  fitly  closes  a  prophecy  of  Christ.     The  rjigels 
give  thanks  for  man's  redemption.   Glory  to  God  in 
the  highest,   (Luke  ii.  14.)  tor  there   is   072   earth 
fieace,  to  which  we  must  echo  with  our  hosannas,  as 
tliey  did,  Luke  xix.  38.     Peace  in  hecn'en  to  us 
through  Christ,  and  therefore  Glory  in  the  highest. 

PSALM  CXIX. 

This  is  a  psalra  b_v  itself,  like  none  of  the  rest,  it  excels 
them  all,  and  shines  brijrhtest  in  this  constellation.     It 
is  much  longer  than  any  of  them;  more  than  twice  as 
lonsr  as  any  of  ihem.     It  is  not  making  long  prayers  that 
Christ  censures,  but  making  them  for  a  pretence:  which 
intimate*  that  they  are  in  "ihemselre*  good  and  com- 
mendable.    It  seems  to  me  to  be  a  collection  of  David's 
pious  and   devout  ejaculations,  the  short  and   sudden 
breathings  and  elevations  of  his  soul  to  God,  which  be 
wrote  down  as  they  occurred,  and,  toward  the  latter  end 
of  his  time,  a"aihered  out  of  his  day-book,  where  they 
lay  scattered,  added  to  them  manv  like  words,  and  di- 
g&sted  them  into  this  psalm,  in  wliich  there  is  seldom 
any  coherence  between  the  verses,  but,  like  Solomon's 
proverbs,  it  is  a  chest  of  gold  rings,  not  a  chain  of  gold 
links.     And  we  may  not  onlv  learn,  by  the  psalmist's 
esample,  to   accustom  ourselves  to  such    pious  ejacu-   1 
lauons.  which  are  an  excellent  means  of  maintaining 
constant  communion  with  God,  and  keeping  the  heart  I 
in  frame  for  the  inore  solemn  exercises  of  religion,  hut   | 
we  must  make  use  of  the  psalmist's  words,  both  lor  the   1 
exciting,  and  for  the  expressing,  of  our  devout  affections^    I 
what  some  have  s.iid  ot  this  psalm  is  true.  He  that  sbaU  \ 
read  it  con^tiJeralfly,  it  trill  (ith^r  trarm  him  or  shame  hinu    i 

I.  The  composition  of  it  is  singular,  and  very  exact.  It  is  ', 
•  divided  into  twenty-two  psrt<,  according  to  the  number  I 
of  the  letters  of  the  Hebrew  alph.-»bet,  and  each  part  ! 
ccnsi-ts  of  ei^h;  verges;  all  the  versos  of  the  fi'.^t  part  ' 
besrinninsr  with  Aleph,  all  the  verses  of  the  second  with  ' 
Beth,  and  so  on,  w  ithout  any  flaw,  throughout  the  whole  1 
psalm.  Archbishop  Tillcttson  says.  It  seems  to  have  ' 
more  of  poetical  skill  and  number  in  it,  than  we  at  this  ; 


distance  can  essDy  understand.  Some  hare  called  it  the 
saints'  alphabet;  and  it  were  to  be  wished  we  had  it  a^ 
ready  in  our  memorie-s,  as  the  very  Jeliers  of  our  alpha- 
bet, as  ready  as  our  A  B  C.  Periiaps  the  penman  found 
it  of  use  to  himself  to  observe  this  method,  95  it  oblired 
him  to  seek  for  Lhoujht-,  ai;d  search  fur  i.    -  e 

might  fill  up  the  quoti  01  every  part;  and  '  : 

was  to  begin  with  might  lead  him  to  a  w&rd  ■•  .    ; 

suggest  a  good  sentence;  and  ail  little  enoua^  10  raise 
any  thing  that  is  good  in  the  barren  soil  of  cur  hearts. 
However,  it  would^  be  of  use  10  the  learners,  a  help  to 
them,  both  in  committing  it  to  c^emory,  and  in  calling  it 
to  mind  ujwn  occasion;  by  the  letter  the  first  word 
would  be  got,  and  that  would  bring  in  the  whole  verse; 
thus  young  f)eople  would  the  more  easily  learn  it  by 
heart,  and  retain  it  the  better  even  in  old'  ag-e.  If  anV 
censure  it  as  childish  and  trifling,  because  acrostics  are 
now  quite  out  of  fashion,  let  them  know  thai  the  royal 
psalmist  despises  their  censure;  be  is  a  teacher  of  babes, 
and  if  this  method  may  be  beneficial  to  them,  he  can  ea- 
sily stoop  to  it;  if  this  be  to  be  vile,  he  rrill  be  x^et  --r-r  riU, 
II.  The  general  scope  and  design  of  it  is  to  :  e 

law,  and  make  it  honourable;  to  set  forth  :':  ,  - 

and  usefulness  of  divine  revelation,  and  to  r-.  ^ :t 

to  us,  not  only  for  the  entertainment,  but  for  the  ct-vem- 
ment,  of  ourselves,  by  the  psalmist's  own  example,  who 
sp>eaks  by  exj^rience  of  the  benefit  of  it,  aisd  of  the  good 
impressions  made  upon  him  by  ii;  for  which  he  praises 
God,  aj.d  earnestly  prays,  from  first  to  last,  for  U.e  con- 
tinuance of  God's  grace  with  bjni,  to  dirt-it  and  quicken 
him  in  the  way  of  his  duty.  There  are  ten  several  wortls 
by  which  divine  revelation  is  called  in  this  psalm;  and 
they  are  synonymous,  each  of  them  cxprtsiivt:  of  the 
whole  compass  of  it,  (both  that  which  tdis  us  what  Gud 
expects  from  us,  and  that  which  tells  what  w«r  maj 
expect  from  him,)  and  of  the  system  of  religion  which  is 
founded  upon  it,  and  guided  by  iL  The  thinirs  coi:taiiicd 
in  the  scripture,  and  drawn  from  it,  are  here  called,  1. 
God's  lav,  because  they  are  cnacteo  by  him  as  cur  So- 
vereign, t.  His  troy,  because  they  are  the  rule  both  of 
his  providence  and  of  our  ot>edieiice.  S.  His  textimotiies, 
because  they  are  solemnly  declared  to  the  «<-r;o.  st-d 
attested  beyond  contradiction.  4.  His  cc;-. 
because  given  wiUi  authority,  and  (:.s  the  n 
lodged  with  us  as  a  trust,  o.  His  ^rtcc.-. 
prescribed  to  us,  and  not  left  indifferent.  6.  Kis  if  crrt, 
or  jayjjie,  because  it  is  the  declaration  of  his  mi;.d,  ai"*! 
Christ,  the  essential  Eternal  Word,  is  -     ■    v.,     7. 

His  judg^menis,  because  framed  in  it  ..  .  and 

because  by  them  we  must  both  ii:d£i  .  .    '..     S, 

His  righteousness,  because  it  i^  . 

and   the   rule   and  standard   cf  -  .    - 

stat>iits,  because  they  arc  TiSed  -   -    ,-,  -  -   >.' 

perpetual  cbliiration.  10.  His  iJi.-i'!,  or  jaiiryttiness, 
because  the  principles  upon  which  the  divine  law  is  built 
are  eternal  truths.  And  I  think  there  is  but  one  verse, 
(it  is  T.  lii.)  in  all  this  io:ig  psalm,  i::  which  tJiere  is  not 
one  or  other  of  the.se  ten  words;  only  in  Uirce  or  four 
they  are  used  concerning  God's  providence,  cr  David's 
practice,  as  v.  75,  54,  Itl:  and,  t.  132.  they  are  called 
God's  name.  The  creat  esteem  and  affection  D;ivid  had 
for  the  word  of  God,  is  the  more  admirable,  considering 
how  little  he  had  of  it,  in  comparison  with  what  we  hare; 
no  more  perhaps,  in  writing,  than  the  first  books  0;' 
Moses,  which  were  but  the  dawninc  of  this  day;  w.-jvi-. 
may  shame  us  who  enjoy  the  full  discoveries  of  divine 
revelation,  and  yet  are  so  cold  towards  it.  In  singin» 
this  psalm,  there  is  work  for  ail  the  devout  affections  of 
a  sanctified  soul;  so  copious,  so  various,  is  the  matter  of 
it.  We  here  find  that  in  which  we  must  give  glory  to 
God,  both  as  our  Ruler  and  great  Benefactor;  that  in 
which  we  are  to  t>=ach  and  admonish  ourselves  and  one 
another;  (so  many  are  the  instructions  which  we  here 
find  about  a  relidous  life;)  and  that  in  which  we  are  to 
comfort  and  encourage  ourselves  and  one  another;  so 
many  are  the  sweet  exfvriences  of  one  that  lived  such  a 
life.  Here  is  something  or  other  to  suit  the  case  of  every 
Christian.  Is  any  afilicud?  Is  any  merry?  Each  wiJ. 
find  that  here  which  is  proper  for  them.  And  it  is  so  far 
from  being  a  tedious  rtpetjtion  of  the  sxme  thing,  aa 
may  seem  to  those  who  look  over  it  cursorily,  that,  if  we 
duly  meditate  upon  it,  we  shall  find  almost  evcr>'  verse 
has  a  new  thought,  and  something  in  it  very  lively.  .\nd 
this,  as  manv  other  of  David's  psalms,  teaches  us  to  be 
sententious  in  our  devotions,  both  alone,  and  wher 
others  join  with  us;  for^  ordinarily,  llie  affections,  espe- 
ciallv  of  weaker  Christians,  are  more  likely  to  be  raiseti 
and  kept  by  short  expressions,  the  sense  cf  which  lies  ip 
a  little  rooin,  than  by  long  and  laboured  periods. 


b5'2 


PSALMS,  (JXIX. 


1.  ALEPH. 

BLESSED  are  the  undefiled  in  the 
way,  who  walk  in  the  law  of  the 
IjORD.  2.  Blessed  m^e  they  that  keep  his 
teslijnonies,  and  that  seek  him  with  the 
whole  heart.  3.  They  also  do  no  iniquity : 
they  walk  in  his  ways. 

The  psalmist  here  shows  that  godly  people  are 
h;ippy  people:  they  are,  and  shall  be,  blessed  in- 
deed. Felicity  is  the  thing  we  all  pretend  to  aim  at 
and  pursue;  he  docs  not  say  here  wherein  it  con- 
sists; it  is  enough  for  us  to  know  what  we  must  do 
and  be,  that  we  may  attain  to  it,  and  that  we  are 
!\ere  told. ;  All  men  would  be  happy,  but  few  take 
the  right  way;  God  has  here  laid  before  us  the  right 
way,  which  we  may  be  sure  will  end  in  happiness, 
though  it  be  strait  and  naiTOW.  Blessednesses  are 
to  the  righteous;  all  manner  of  blessednesses. 

Now  observe  the  characters' of  the  happy  people. 
They  are  happy, 

1.  Who  make  the  will  of  God  the  rule  of  all  their 
actions,  and  govern  themselves,  in  their  whole  crn- 
versation,  by  that  i-ule;  they  ivalk  in  the  law  of  the 
Lord,  V,  1.  God's  word  is  a  law  to  them,  not  only 
in  this  or  that  particular  instance,  but  in  the  whdle 
course  of  their  conversation;  they  walk  within  the 
hedges  of  that  law,  which  thty  dare  n;  t  brc;'.k 
tlirough,  by  doing  any  thing  it  forbids;  and  thty 
walk  m  the  paths  of  that  law,  which  thc^"  will  not 
trifle  in,  hu.t  firess  forward  in  them  toward  the  mark, 
taking  every  step  l)y  rule,  and  never  walking  at  all 
adventures.  This  is  ivalklng  in  God's  waya,  {y.  3. ) 
the  ways  which  he  has  marked  out  to  us,  and  has 
appointed  us  to  walk  in.  It  will  not  serve  us  to 
make  religion  the  subject  of  our  discoursL*,  but  we 
must  make  it  the  rule  of  our  walk;  we  must  walk 
in  his  ways,  not  in  the  way  of  the  world,  or  of  our 
own  hearts.  Job  xxiii.  10,  11. — xxxi.  7. 

2.  Who  are  upright  and  honest  in  their  religion; 
Undejiled  in  the  way;  not  only  who  keep  themselves 
pure  from  the  pollutions  of  actual  sin,  unspotted  from 
the  world,  but  who  are  habitually  sincere  in  their 
intentions;  in  whose  spirit  there  is  no  guile;  who  are 
really  as  good  as  they  seem  to  be,  ancl  row  the  same 
way  as  they  look. 

3.  Who  are  true  to  the  tinist  reposed  in  them,  as 
God's  professing  people.  It  was  the  honour  of  the 
Jews,  that  to  them  were  committed  the  oracles  of 
God;  and  blessed  are  they  who  preserve  pure  and 
entire  that  sacred  deposit;  -uho  keep  his  testimonies 
r.s  a  treasure  of  inestimable  value,  keep  them  as  the 
apple  of  their  eye,  so  keep  them  as  to  carry  the 
comfort  of  tliem  themselves  to  another  world,  and 
leave  tlie  knowledge  and  profession  of  them  to  those 
who  shall  come  after  them  in  this  world.  Tliey  who 
would  walk  in  the  law  of  the  Lord  must  keep  his  tes- 
timonies, his  truths:  those  will  not  long  make  con- 
science of  good  practices,  who  do  not  adhere  to  good 
principles.  Or,  his  testimonies  may  denote  liis  co- 
venant; the  ark  of  the  covenant  is  called  the  ark  of 
the  testimony;  those  do  not  keep  covenant  with  God 
who  do  not  keep  the  commandments  of  God. 

4.  Who  have  a  single  eye  to  God  as  their  chief 
Goo<l  and  highest  End  in  all  they  do  in  religion; 
{v.  2.)  They  seek  him  with  their  whole  heart. 
They  do  not  seek  themselves  and  their  own  things, 
but  God  only;  this  is  that  which  they  aim  at,  that 
God  may  be  glorified  in  their  obedience,  and  that 
they  may  be  happy  in  God's  acceptance.  He  is, 
and  will  be,  the  Rewarder,  the  Reward,  of  all  those 

.  who  thus  seek  him  diligentlu,  seek  him  with  the 
heart;  for  that  is  it  that  God  looks  at  and  requires; 
and  with  the  whole  heart;  for  if  the  heart  be  divided 
between  him  and  the  world,  it  is  faxiltv.  I 


5.  Who  carefully  avoia  all  sin;  {v.  3.)  They  do 
no  iniquity;  they  do  not  allow  themselves  in  any  sin, 
they  do  not  commit  it  as  those  do  who  are  the  ser- 
vants of  sin;  they  do  not  make  a  practice  cf  it,  do 
not  make  a  trade  of  it;  they  are  conscious  to  them- 
selves of  much  iniquity  that  clegs  them  in  the  ways 
of  God,  but  not  of  that  iniquity  which  draws  them 
out  of  those  ways.  Blessed  and  holy  are  they  who 
thus  exercise  themselves  to  have  always  cons'ciencet 
void  of  offence. 

4.  Thou  hast  commanded  U8  to  keep  thy 
precepts  diligently.  5.  O  that  my  ways 
were  directed  to  keep  thy  statutes  1  6.  Then 
shall  I  not  be  ashamed,  when  I  have  respect 
unto  all  thy  commandments. 

We  are  here  taught, 

1.  To  own  ourselves  under  the  highest  obligations 
to  walk  in  God's  law.  The  tempter  would  possess 
men  with  an  opinion  that  they  are  at  their  liberty  ^ 
whether  they  will  make  the  word  of  God  their  inile  * 
or  no,  that  though  it  may  be  good,  yet  it  is  not  so 
necessary  as  they  are  made  to  believe  it  is.  He 
taught  our  first  parents  to  question  the  command; 
Hath  God  said,  ye  shall  not  eat  ?  And  therefore  we 
are  concerned  to  be  well  established  in  this;  {v.  4.) 
Thou  hast  commanded  us  to  keep  thy  precepts,  to 
make  religion  our  inile;  and  to  keep  them  diligently, 

to  make  religion  our  business,  and  to  mind  it  care- 
fully and  constantly.  We  iire  bound,  and  must  obey 
at  (ur  peril. 

2.  To  look  up  to  God  for  wisdom  and  grace  to  do 
so;  (x>.  5.)  Oh  that  my  ways  were  directed  accord- 
ingly ;  not  only  that  all  events  concerning  us  may  be  so 
orda-ed  and  disposed  by  the  providence  of  God,  as 
not  in  any  thing  to  be  a  hinderance  to  us,  but  a  ftir- 
tlierance  rather,  in  the  service  of  God,  but  that  our 
hearts  may  be  so  guided  and  influenced  by  the  Spirit 
of  God,  that  we  may  not  in  any  thing  transgress  God's 
commandments:  not  only  that  cur  eyes  maybe  di- 
rected to  behold  God's  statutes,  but  our  hearts  di- 
rected to  keep  them.  See  how  the  desire  and  prayer 
of  a  good  man  exactly  agree  witli  the  will  and  com- 
mand of  a  good  God;  "Thru  wculdest  have  me 
keep  thy  precepts,  and.  Lord,  I  fain  wculd  keep 
them."  This  is  the  will  of  God,  even  our sanctiji- 
cation;  and  it  should  be  our  will. 

3.  To  encourage  ourselves  in  the  wa\-  of  our  duty, 
with  a  prospect  of  the  comfort  we  shall  find  in  it, 
V.  6.  Note,  (1.)  It  is  the  undoubted  character  of 
every  good  man,  that  he  has  a  respect  to  all  God's 
cotnmandments.  He  has  a  respect  to  tlie  command, 
eves  it  as  his  copy,  aims  to  cor.ft  rm  to  it,  is  sorry 
wherein  he  comes  short;  and  what  lie  d(  es  in  reli- 
gion, he  does  with  a  conscienti(  us  regard  to  the  com- 
mand, because  it  is  his  duty.  He  luis  respect  to  ah 
the  commamhnents,  one  as  well  as  anrtlipr,  because 
they  are  all  backed  with  the  same  ;iuthority,  (Jam. 
ii.  10,  11.)  and  all  levelled  at  the  same  end,  the 
glorifying  of  God  in  our  happiness.  Those  who  have 
a  sincere  respect  to  any  command  will  have  a  gene- 
ral  respect  to  every  command;  to  the  commands  of 
both  testaments  and  both  tables;  to  the  prohibitions 
and  the  precepts;  to  those  that  concern  both  the 
inward  and  the  outward  man,  both  the  head  and 
the  heart;  to  those  that  forbid  the  most  pleasant  and 
gainful  sins,  and  to  those  that  require  the  most  dif- 
ficult and  hazardous  duties.  (2.)  Those  who'have 
a  sincere  respect  to  all  God's  commandments,  shall 
not  be  ashamed;  not  only  they  will  thereby  be  kept 
from  doing  that  which  will  tuni  to  their  shame,  but 
they  shall  have  confidence  toward  God,  and  bold 
ness  of  access  to  the  throne  of  his  grace,  1  John  iiL 
21.  They  shall  have  credit  before  men,  their  ho- 
nesty will  be  their  honour;  and  they  shall  have 
clearness  and  courage  m  their  own  souls,  thev  shaL 


PSALMS,  CXIX. 


553 


fi(t»  be  ashamed  to  retire  into  themselves,  nor  to  re- 
Hoc. t  upon  themselves,  for  their  hearts  shall  not 
condemn  them.  David  speaks  this  witli  application 
to  himself;  they  that  are  upright  may  take  the  com- 
fort of  their  uprightness j  "  As,  if  I  be  wicked,  woe 
to  me;  so,  if  I  be  sincere,  it  is  well  with  me." 

7.  I  will  praise  thee  with  uprightness  of 
heart,  when  I  shall  have  learned  thy  righ- 
teous judgments.  8.  I  will  keep  thy  statutes: 
O  forsake  me  not  utterly. 

Here  is, 

1.  David's  endeavour  to  perfect  himself  in  his 
religion,  and  to  make  himselt  (as  we  say)  master  of 
his  business.  He  hopes  to  learn  God's  righteous 
judgments;  he  knew  much,  but  he  was  still  press- 
mg  forward,  and  desired  to  know  more,  as  knowing 
this,  that  he  had  not  ijet  attained;  but,  as  far  as  per- 
fection is  attainable  in  this  life,  he  reached  towards 
it,  and  will  not  take  up  short  of  it.  As  long  as  we 
live,  we  must  be  scholars  in  Christ's  school,  and  sit 
at  liis  feet;  but  we  should  aim  to  be  head-scholars, 
and  to  get  into  the  highest  form.  God's  judgments 
are  all  righteous,  and  therefore  it  is  desirable  not 
only  to  learn  them,  but  to  be  learned  in  them, 
?«  ghty  in  the  scrifitures. 

2.  The  use  he  would  make  of  his  divine  learning. 
He  coveted  to  be  learned  in  the  laws  of  God,  not 
Uiat  he  miglit  make  himself  a  name  and  interest 
among  men,  or  fill  his  own  head  with  entertaining 
speculations,  but,  (1.)  That  he  might  give  God  the 
glory  of  his  learning;  I  will  praise  thee,  ivhen  I  haue 
learned  thy  judgments;  intimating,  that  he  could 
not  learn,  unless  God  taught  him;  and  that  divine 
instructions  are  special  blessings,  which  we  have 
reason  to  be  thankful  for.  Though  Christ  keeps  a 
free  school,  and  teaches  without  money  and  without 
price,  yet  he  expects  his  scholars  should  give  him 
thanks  both  for  his  word  and  for  his  Spirit;  surely  it 
is  a  mercy  worth  thanks,  to  be  taught  so  gainful  a 
calling  as  religion  is.  Those  have  learned  a  good 
lesson  who  have  learned  to  praise  God,  for.  that  is 
the  work  of  angels,  the  work  of  heaven.  It  is  an 
easy  thing  to  praise  God  in  word  and  tongue;  but 
those  only  are  well  learned  in  this  mystery  who  have 
learned  to /2ra/se  him  ivith  u/irightness  of  heart,  are 
inward  with  him  in  praising  him,  and  sincerely  aim 
at  his  glory  in  the  course  of  their  conversation,  as 
well  as  in  the  exercises  of  devotion.  God  accepts 
only  the  praises  of  the  upright.  (2. )  That  he  might 
himself  come  under  the  government  of  that  learn- 
ing; When  I  shall  have  learned  thy  righteous  judg- 
ments, I  will  keefi  thy  statutes.  We  cannot  keep 
them,  unless  we  learn  them;  but  we  learn  them  in 
vain,  if  we  do  not  keep  them.  Those  have  well 
learned  God's  statutes  who  are  come  up  to  a  full  re- 
solution, in  the  strength  of  his  grace,  to  keep  them. 

3.  His  prayer  to  God,  not  to  leave  him;  "  0  for- 
sake me  not;  leave  me  not  to  myself,  withdraw  not 
thy  Spirit  and  grace  from  me,  for  then  /  shall  not 
keep  thy  statutes."  Good  men  see  themselves  un- 
done if  God  forsakes  them;  for  then  the  tempter 
will  be  too  hard  for  them.  "  Though  thou  seem  to 
forsake  me,  and  threaten  to  forsake  me,  and  dost,  for 
a  time,  withdraw  from  me,  yet  let  not  the  desertion 
be  total  and  final;  for  that  is  hell.  0  forsake  me  not 
utterly;  for  woe  unto  me,  if  God  departs  from  me.". 

2.  BETH. 

9.  Wherewithal  shall  a  young  man  cleanse 
his  way  ?  By  taking  heed  thereto  according 
to  thy  word. 

Here  is,  1.  A  weighty  question  asked;  By  what 
means  may  the  next  generation  be  made  better  than 
this?     Wherewithal  shall  a  young  man  cleanse  his 

Vol.  III. — 4  A 


way?  Cleansing  implies  that  it  is  polluted.  Beside 
the  original  con-uption  we  all  brought  into  the  world 
with  us,  (from  which  we  are  not  cleansed  mito  this 
day,)  there  are  many  particular  sins  which  young 
people  are  subject  to,  by  which  they  defile  their 
way;  youthful  lusts;  (2  Tim.  ii.  22.)  these  render 
their  way  offensive  to  God  and  disgraceful  to  them- 
selves. Young  men  are  concerned  to  cleanse  their 
way — to  get  their  hearts  renewed,  and  their  lives 
reformed;  to  make  clean,  and  keep  clean,  from  the 
corruption  that  is  in  the  world  through  lust,  that 
they  ma^  have  both  a  good  conscience  and  a  good 
name.  \  ew  young  people  do  themselves  inquire  by 
what  means  they  ma}'  recover  and  preserve  their 
purity;  and  therefore  David  asks  the  question  for 
them. 

2.  A  satisfactory  answer  given  to  this  question. 
Young  men  may  effectually  cleanse  their  way,  by 
taking  heed  thereto  according  to  the  word  of  God; 
and  it  is  the  honour  of  the  woi-d  of  God,  that  it  has 
such  power  and  is  of  such  use  both  to  particular 
persons,  and  to  communities,  whose  happiness  lies 
much  in  the  virtue  of  their  youth.  (1. )  Young  men 
must  make  the  word  of  God  their  rule,  must  ac- 
quaint themselves  with  it,  and  resolve  to  conform 
themselves  to  it:  that  will  do  more  toward  the 
cleansing  of  young  men,  than  the  laws  of  princes,  or 
the  morals  of  philosophers.  (2.)  They  must  care- 
fully apply  that  rule,  and  make  use  of  it;  they  must 
take  heed  to  their  waj-,  must  examine  it  by  the  word 
of  God,  as  a  touchstone  and  standard;  must  rectify 
what  is  amiss  in  it  by  that  regulate  r,  and  steer  by 
that  chart  and  compass.  God's  word  will  not  do 
without  our  watchfulness,  and  a  constant  regard 
both  to  it  and  to  our  way,  that  we  may  compare 
them  together.  The  ruin  of  young  men  is  either 
living  at  large,  or  by  no  rule  at  all,  or  choosing  to 
theniselves  false  rules;  let  them  ponder  the  path  of 
their  feet,  and  walk  by  scripture  rules;  so  their  way 
shall  be  clean,  and  they  shall  have  the  comfort  and 
credit  of  it  here  and  for  ever. 

1 0.  With  my  whole  heart  have  I  sought 
thee :  O  let  me  not  wander  from  thy  com- 
mandments. 

Here  is,  1.  David's  experience  of  a  good  work 
God  had  wrought  in  him,  which  he  takes  the  com- 
fort of,  and  pleads  with  God;  "  I harve  sought  thee, 
sought  to  thee  as  my  Oracle,  sought  after  thee  as 
my  Happiness,  sought  thee  as  my  God;  for  should 
not  a  people  seek  unto  their  God?  If  I  have  not 
yet  found  thee,  I  have  sought  thee,  and  thou  never 
saidst.  Seek,  in  vain,  nor  wilt  say  so  to  me,  for  / 
have  sought  thee  with  my  heart,  with  my  whole 
heart;  sought  thee  only,  sought  thee  diligently." 

2^  His  prayer  for  the  preservation  of  that  work; 
"  Thou  that  hast  inclined  me  to  seek  thy  precepts, 
never  suffer  me  to  wander  from  them. "  The  best 
are  sensible  of  their  aptness  to  wander;  and  the 
more  we  have  found  of  the  pleasure  there  is  in  keep- 
ing God's  commandments,  the  more  afraid  we  shaU 
be  of  wandering  from  them,  and  the  more  earnest 
we  shall  be  in  prayer  to  God  for  his  grace  to  pre- 
vent our  wanderings. 

1 1 .  Thy  word  have  I  hid  in  my  heart,  that 
I  might  not  sin  against  thee. 

Here  is,  1.  The  close  application  which  David 
made  of  the  word  of  God  to  himself;  he  hid  it  in  hia 
heart,  laid  it  up  there,  that  it  might  be  ready  to  him 
whenever  he  had  occasion  to  use  it:  he  laid  it  up 
as  that  which  he  valued  highly,  and  had  a  warm 
regard  for,  and  which  he  was  afraid  of  losing  and 
bemg  robbed  of.  God's  word  is  a  treasure  worth 
laying  up,  and  there  is  no  laying  it  up  safe  but  in 
our  hearts;  if  we  have  it  only  m  our  houses  an3 


554 


PSALMS,  CXIX. 


hands,  enemies  may  take  it  from  us;  if  only  in  our 
heads,  our  memories  may  fail  us;  but  if  our  hearts 
l>e  delivered  into  the  mould  of  it,  and  the  impres- 
sions of  it  remain  on  our  souls,  it  is  safe. 

2.  The  good  uses  he  designed  to  make  of  it;  that 
J  might  not  si?i  against  thee.  Good  men  are  afraid 
of  sin,  and  are  in  care  to  prevent  it;  and  the  most 
effectual  way  to  prevent  it,  is,  to  hide  God's  word  in 
our  liearts,  that  we  may  answer  every  temptation, 
as  our  Master  did,  with.  It  is  written;  may  oppose 
God's  precepts  to  the  dominion  of  sin,  his  promises 
to  i*s  allurements,  and  his  threatenings  to  its  me- 
naces. 

12.  Blessed  art  thou,  O  Lord:  teach  me 
thy  statutes. 

Here,  1.  David  gives  glory  to  God;  *'  Blessed  art 
thou,  O  Lord.  Thou  art  mfinitely  happy  in  the 
enjo}  uient  of  thyself,  and  hast  no  need  ot  me  or  my 
services;  yel  thou  art  pleased  to  reckon  thyself  ho- 
noured by"  them;  assist  me,  therefore,  and  then  ac- 
cept me. '"'  In  all  our  prayers  we  should  intermix 
praises. 

2.  He  asks  grace  from  God;  "  Teach  me  thy  sta- 
tutes; give  me  to  know  and  do  my  duty  in  every 
thing.  Thou  ai't  the  Fountain  of  all  blessedness;  (!) 
let  me  have  this  drop  from  that  Fountain,  this  bless- 
ing from  that  Blessedness;  Teach  me  thy  statutes, 
that  I  may  know  how  to  bless  thee,  who  art  a  blessed 
God,  and  that  I  may  be  blessed  in  thee." 

13.  With  my  Ups  have  I  declared  all  the 
judgments  of  thy  mouth.  14.  I  have  re- 
joiced in  the  way  of  thy  testimonies,  as  much 
asm  all  riches.  \b.  1  will  meditate  in  thy 
precepts,  and  have  respect  unto  thy  ways. 
16.  I  will  flelight  myself  in  thy  statutes:  I 
will  not  forget  thy  word. 

Here,  1.  David  looks  back  with  comfort  upon  the 
respect  he  had  paid  to  the  word  of  _God.  He  had 
the  testinion\-  of  his  conscience  for  him; 

(1.)  That  he  had  edified  others  with  what  he  had 
been  taught  out  of  the  word  of  God;  {y.  13.)  IVith 
my  Ills  have  I  declared  all  the  judgmerits  of  thy 
mouth.  This  he  did,  not  only  as  a  king  in  making 
orders,  and  giving  judgment,  according  to  the  word 
of  God,  nor  only  as  a  prophet  by  his  psalms,  but  in 
his  common  discourse.  Thus  he  showed  how  full 
he  was  of  the  word  of  God,  and  what  a  holy  pride* 
he  took  in  his  acquaintance  with  it;  for  it  is  out  of 
the  abundance  of  the  heart  that  the  mouth  sfieaks. 
Thus  he  did  good  with  his  knowledge;  he  did  not 
hide  God's  word  from  others,  but  hid  it  for  them; 
and,  out  of  that  good  treasure  in  his  heart,  brought 
forth  good  things,  as  the  householder  out  of  his 
store,  things  new  and  old.  They  whose  hearts  are 
fed  with  the  bread  of  life,  should  with  their  lips  feed 
many.  He  had  prayed,  {v.  12.)  that  God  would 
teach  him;  and  here  he  pleads,  "Lord,  I  have  en- 
deavoured to  make  a  good  use  of  the  knowledge 
thou  h.ist  given  me,  therefore  increase  it;"  for  to 
him  that  has  shall  be  give/ . 

(2.)  That  he  had  entertained  himself  with  it; 
"  Lord,  teach  me  thy  statutes;  for  I  desire  no  greater 
pleasure  than  to  know  and  do  them,  v.  14.  _  I  have 
rejoicea  in  the  way  of  thy  commandments,  in  a  con- 
stant e\  en  course  of  obedience  to  thee;  not  only  in 
the  speculations  and  histories  of  thy  word,  but  in  the 
prccejjts  of  it,  iind  in  that  patli  of  serious  godliness 
which  the)'  chalk  out  to  me.  /  have  rejoiced  in 
this,  as  much  as  in  all  riches;  as  much  as  ever  any 
worldling  rejoiced  in  the  increase  of  his  wealth.  In 
the  way  of  God's  commandments  I  can  truly  say, 

.  •  The  U80  of  tho  term  pride,  in  a  favourublo  leaac.,  Iiiu  already  been 
pointed  rut  an  an  inudveitency. — Ed. 


Soul,  take  thine  ease."    In  true  religion  there  is  all 
riches,  the  unsearchable  riches  of  Christ. 

2.  He  looks  forward  with  a  holy  resolution  never 
to  cool  in  his  affection  to  the  word  of  God;  what  he 
does,  that  he  will  do,  2  Cor.  xi.  12.  They  that  hsve 
found  pleasure  in  the  ways  of  God,  are  likely  t«> 
proceed  and  persevere  in  them. 

(1.)  He  will  dwell  much  upon  them  in  his 
thoughts;  (x".  15.)  I  will  meditate  in  thy  prece/its. 
He  not  only  discoursed  of  them  to  others,  (many  do 
that  only  to  show  their  knowledge  and  authority,) 
but  he  communed  with  his  own  heart  about  them, 
and  took  pains  to  digest  in  his  own  thoughts  what 
he  had  declared,  or  had  to  declare,  to  ethers.  Note, 
God's  words  ought  to  be  very  much  the  subject  ol 
our  thoughts. 

(2.)  He  will  have  them  always  in  his  eye;  Iwi/i 
have  res/iect  unto  thy  ways,  as  the  traveller  has  to 
his  road,  which  he  is  in  care  not  to  miss,  and  always 
aims  and  endeavours  to  hit.  We  do  not  meditate  on 
God's  precepts  to  good  purposes,  unless  we  have 
respect  to  them  as  (Air  rule,  and  our  good  thoughts 
produce  good  works,  and  good  intentions  in  them. 

(3.;  He  will  take  a  constant  pleasure  in  commu 
nion  with  God,  and  obedience  to  him.  It  is  not  fo> 
a  season  that  he  rejoices  in  this  light,  but  I  will  still, 
I  will  for  ever,  delight  myself  in  thy  statutes;  not 
only  think  of  them,  but  do  them  with  delight,  v.  16. 
David  took  more  delight  in  God's  statutes  than  \v 
the  pleasures  of  his  court,  or  the  honours  of  his 
camp;  more  than  in  his  sword  or  in  his  hui-p:  when 
the  law  is  written  in  the  heart,  duty  becomes  a  de- 
light. 

(4. )  He  will  never  forget  what  he  has  learned  ot 
the  things  of  God;  "  /  will  not  forget  thy  word;  not 
only  I  will  not  quite  forget  it,  but "l  will  be  mindful 
of  it,  when  I  have  occasion  to  use  it. "  They  that 
meditate  in  God's  word,  and  delight  in  it,  are  in  no 
great  danger  of  forgetting  it. 

3.    GIMEL. 

1 7.  Deal  bountifully  with  thy  servant,  that 
T  may  live,  and  keep  thy  word. 

We  are  here  taught, 

1.  That  we  owe  our  lives  to  God's  mercy.  David 

firays.  Deal  bountifully  with  me,  that  I  may  live. 
t  was  God's  bounty  that  gave  us  life,  that  gave  us 
this  life;  and  the  same  bounty  that  gave  it  continues 
it,  and  gives  all  the  supports  and  comforts  of  it;  if 
withheld,  we  die;  or,  which  is  equivalent,  our  lives 
are  embittered,  and  we  become  weary  of  them.  If 
God  deals  in  strict  justice  with  us,  we  die,  we  perish, 
we  all  peiish;  if  these  forfeited  lives  be  preserved 
and  prolonged,  it  is  because  God  deals  bountifully 
with  us,  according  to  his  mercy,  not  according  to 
our  deserts.  The  continuance  of  the  most  useful 
life  is  owing  to  God's  bounty,  and  on  that  we  must 
have  a  continual  dependence. 

2.  That  therefore  we  ought  to  spend  our  lives  in 
God's  service.  Life  is  therefore  a  choice  mercy, 
because  it  is  an  opportunity  of  obeying  God  in  this 
world,  where  there  are  so  few  that  do  glorify  him; 
and  this  David  had  in  his  eye;  "Not  that  I  may  live 
and  grow  rich,  live  and  be  merr)';  but  that  I  may 
live  and  keep  thy  word,  may  obsen'e  it  m>self,  and 
transmit  it  to  those  that  shall  come  after,  wliich, 
the  longer  I  Uve,  the  better  I  shall  do." 

1 8.  Open  thou  mine  eyes,  that  I  may  be- 
hold wondrous  things  out  of  thy  law. 

Observe  here, 

1.  That  there  are  wondrous  things  in  God's  law, 
which  we  are  all  concenied,  and  should  covet,  to 
behold;  not  only  strange  things,  which  are  very 
suiprising  and  unexpected,  but  excellent  things, 
which  are  to  be  highly  esteemed  and  valued,  and 


PSALMS,  CXIX. 


555 


things  which  were  long  hid  from  the  wise  and  pru- 
dent, but  are  now  revealed  unto  babes.  If  there 
were  wonders  in  the  law,  much  more  in  the  gtspt.!, 
where  Christ  is  all  in  all,  whose  name  is  Wonderful. 
Well  may  we,  who  are  so  nearly  interested,  desire 
to  behold  these  wondrous  things,  when  the  angels 
tliemselves  reach  to  look  into  them,  1  Pet.  i.  12. 

2.  Those  that  would  see  the  wondrous  things  of 
God's  law  and  gospel,  must  beg  of  him  to  open  their 
eyes,  and  to  give  tliem  an  understanding.  We  are 
by  nature  blind  to  the  things  of  God,  till  his  grace 
cause  tlie  scales  to  fall  from  our  eyes;  and  even  those 
hi  whose  hearts  God  has  said,  Let  there  be  light, 
h.i\\Q  yet  need  to  be  further  enlightened,  and  must 
still  pray  to  God  to  open  their  eyes  yet  more  and 
more,  that  they  who  at  first  saw  men  as  trees  walk- 
ing, ma)'  come  to  see  all  things  clearly:  and  the 
niore  God  opens  our  eyes,  the  more  wonders  we  see 
in  the  word  of  God  which  we  saw  not  before. 


19.  I  am  a  stranger  in  the  earth;  hide 
not  thy  commandments  from  me. 

Here  we  have, 

1.  The  acknowledgment  which  David  makes  of 
his  own  condition;  I  am  a  stranger  in  the  earth. 
We  all  are  so,  and  all  good  people  confess  them- 
selves to  be  so;  for  heaven  is  their  home,  and  the 
world  is  but  their  inn,  the  land  of  their  pilgrimage. 
David  was  a  man  that  knew  as  much  of  the  world, 
and  was  as  well  known  in  it,  as  most  men.  God 
built  him  a  house,  estabhshed  his  throne;  strangers 
submitted  to  him,  and  people  that  he  had  not  knowu 
served  him;  he  had  a  name  like  the  names  of  the 
ereat  men,  and  yet  he  calls  himself  a  stranger. 
We  are  all  strangers  on  earth,  and  must  so  account 
ourselves. 

2,  The  request  he  makes  to  God  thereupon;  Hide 
not  thy  cominandments  from  me;  he  means  more; 
"Lord,  show  thy  commandments  to  me;  let  me 
never  know  the  want  of  the  word  of  God,  but,  as 
long  as  I  live,  give  me  to  be  growing  in  my  ac- 
quaintance with  it.  I  am  a  stranger,  and  therefore 
stand  in  need  of  a  guide,  a  guard,  a  companion,  a 
comforter;  let  me  have  thy  commandments  always 
in  view,  for  they  will  be  all  this  to  me,  all  that  a 
poor  stranger  can  desire.  /  aiii  a  stranger  here, 
and  must  be  gone  shortly;  by  thy  commandments 
hit  me  be  prepared  for  my  removal  hence." 

20.  My  soul  breaketh  for  the  longing  that 

it  hath  unto  thy  judgments  at  all  times. 

David  had  prayed  that  God  would  open  his  eyes, 
{y.  18.)  and  open  the  law;  {y.  19.)  nowhere  he 
pleads  the  earnestness  of  his  desire  for  knowledge  and 
grace,  for  it  is  the  fervent  prayer  that  avails  much. 

1.  His  desire  was  importunate;  My  soul  breaketh 
for  the  longing  it  hath  to  thy  judgrnents;  or,  as 
some  read  it,  "  It  is  taken  up.,  and  wholly  emfiloy- 
ed,  in  longing  for  thy  judgments;  the  whole  stream 
of  its  desires  mns  in  this  channel.  I  shall  think 
myself  quite  broken  and  undone,  if  I  want  the  word 
of  God,  the  direction,  converse,  and  comfort,  of  it. " 

2.  It  was  constant;  at  all  times;  it  was  not  now 
and  then,  in  a  good  humour,  that  he  was  so  fond  of  the 
word  of  God;  but  it  is  the  habitual  temper  of  every 
sanctified  soul  to  hunger  after  the  word  of  God,  as 
',ts  necessary  food,  which  there  is  no  living  without. 

21.  Thou  hast  rebuked  the  proud  that 
are  cursed,  which  do  err  from  thy  command- 
ments. 

Here  is,  1.  The  wretched  character  of  wicked 
people.  The  temper  of  their  minds  is  bad;  they 
are  proud,  they  magnify  themselves  above  others; 
and_  yet  that  is  not  all;  they  magnify  themselves 
against  God,  and  set  up  their  wills  in  competition 


I  with,  and  opposition  to,  the  will  of  God,  as  if  their 
licaits,  and  tongues,  and  all,  were  their  own.  'Inhere 
is  something  of  pride  at  the  bottom  of  every  wilfui 
sin,  and  the  tenor  of  their  laws  is  no  better;  They 
do  err  from  thy  commandments,  as  Israel,  that  did 
always  err  in  their  hearts;  they  err  in  judgment, 
and  embrace  principles  contrary  to  thy  conimand- 
rnents,  and  then  no  wonder  that  they  err  in  prac- 
tice, and  wilfully  turn  aside  c  ut  of  the  good'  way. 
This  is  the  effect  of  their  pride;  for  they  say,  Whaf 
is  the  Almighty,  that  we  should  sei-ve  him?  As  Pha- 
raoh, Who  is  the  Lord? 

2.  The  wretched  case  of  such.  They  are  cer- 
tainly cursed,  for  God  resists  the  proud;  and  they 
that  throw  off  the  commands  of  the  law  lay  them- 
selves under  its  curse;  (Gal.  iii.  10.)  and  he  that 
now  beholds  them  afar  off,  will  shortly  say  to  them. 
Go,  ye  cursed.  The  proud  sinners  bless  themselves, 
God  curses  them;  and  though  the  most  direful 
effects  of  this  curse  are  reserved  for  the  other  world, 
yet  they  are  often  severely  rebuked  in  this  world: 
Providence  crosses  them,  vexes  them,  and,  wherein 
they  dealt  proudly,  God  shows  himself  above  them: 
and  these  rebukes  are  earnests  of  worse.  David 
took  notice  of  the  rebukes  proud  men  were  under, 
and  it  made  him  cleave  the  more  closely  to  the 
word  of  God,  and  pray  the  more  earnestly  that  he 
miglit  not  err  from  God's  commandments.  Thus 
saints  get  good  by  God's  judgments  on  sinnei-s. 

22.  Remove  from  me  reproach  and  con- 
tempt; for  I  have  kept  thy  testimonies. 

Here,  1.  David  prays  against  the  reproach  and 
contempt  of  men;  that  they  might  be  removed,  cr, 
as  the  word  is,  rolled,  from  off  him.  This  intimates 
that  they  lay  upon  him,  and  that  neither  his  great- 
ness nor  his  goodness  could  secure  him  from  'being 
libelled  and  lampooned:  some  despised  him,  and 
endeavoured  to  make  him  mean,  others  reproached 
him,  and  endeavoured  to  make  him  odious.  It  has 
often  been  the  lot  of  those  that  do  well,  to  be  ill- 
spoken  of.  It  intimates  that  they  lay  heavy  upon 
him.  Hard  and  foul  words  do  not  indeed  break 
bones,  and  yet  they  are  very  grievous  to  a  tender  and 
ingenuous  spirit;  therefore  David  prays,  "Lord,  re- 
move them  from  me,  that  I  may  not  be  thereby  either 
driven  from  my  duty,  or  discouraged  in  it.'"'  God 
has  all  men's  hearts  and  tongues  in  his  hand,  and 
can  silence  lying  lips,  and  raise  up  a  good  name  that 
is  trodden  in  the  dust;  to  him  we  may  appeal  as  the 
Assertor  of  light  and  Avenger  of  wrong,  and  may 
depend  on  his  promise,  that  he  will  clear  up  our 
righteousness  as  the  light,  xxxvii.  6.  Reproach  and 
contempt  may  humble  us  and  do  us  good,  and  then 
it  shall  be  removed. 

2.  He  pleads  his  constant  adherence  to  the  word 
and  way  of  God;  For  f  have  kept  thy  testimonies. 
He  not  only  pleads  his  innocency,  that  he  was  un- 
justly censured,  but,  (1.)  That  he  was  jeered  for 
well-doing;  he  was  despised  and  abused  for  his 
strictness  and  zeal  in  religion:  so  that  it  was  for 
God's  name's  sake  that  he  suffered  reproach,  and 
therefore  he  could  with  the  more  assurance  beg  of 
God  to  appear  for  him.  The  reproach  of  God's 
people,  if  it  be  not  i-emoved  now,  Avill  be  turned 
into  the  greater  honour  shortly.  (2.)  That  he  was 
not  jeered  out  of  well-doing;  "Lord,  remove  it 
from  me,  for  I  have  kept  thy  testimonies  notwith- 
standing." If  in  a  day  of  trial  we  still  retain  our 
integrity,  we  may  be  sure  it  will  end  well. 

23.  Princes  also  did  sit  and  speak  against 
me:  but  thy  servant  did  meditate  in  thy 
statutes. 

See  here,  1.  How  David  was  abused  even  ov 
great  men,  who  should  have  known  better  his  cha' 


556 


PSALMS,  CXTX. 


racter  and  his  case,  and  have  been  more  generous; 
Princes  did  sit,  sit  in  counsel,  sit  in  judgment,  and 
sfieak  against  me.  What  even  princes  say  is  not 
always  right;  but  it  is  sad  when  judgment  is  thus 
turned  to  wormwood,  when  those  that  should  be 
the  protectors  of  the  innocent  are  their  betrayers. 
Herein  David  was  a  type  of  Christ,  for  they  were 
the  princes  of  this  world  that  vilified  and  crucified 
the  Lord  of  glory,  1  Cor.  ii.  8. 

2.  What  method  he  took  to  make  himself  easy 
under  these  abuses;  he  jneditated  in  God's  statutes, 
went  on  in  his  duty,  and  did  not  regard  them;  as  a 
deaf  man,  he  heard  not:  when  they  spake  against 
him,  he  found  that  in  the  word  of  God  which  spake 
for  him,  and  spake  comfort  to  him,  and  then  none 
of  these  things  moved  him.  They  that  have  plea- 
sure in  communion  with  God,  may  easily  despise 
the  censures  of  men,  even  of  princes. 

24.  Thy  testimonies  also  are  my  delight, 

ind  my  counsellors. 

Here  David  explains  his  meditating  in  God's 
st-itutf  s,  {v.  23. )  which  was  of  such  use  to  him  when 
princes  sat  and  spake  agaifJst  him. 

1.  Did  the  affliction  make  him  sad?  The  Avord  of 
God  comforted  him,  and  was  his  delight,  more  his 
delight  than  any  of  the  pleasures  either  of  court  or 
c  imp,  of  city  or  country.  Sometimes  it  proves  that 
the  comforts  of  the  word  of  God  are  most  pleasant 
to  a  gracious  soul  then  when  other  comforts  are  im- 
bittered. 

2.  Did  it  pei-plex  him?  Was  he  at  a  loss  what  to 
do  when  the  princes  spake  against  him?  God's  sta- 
tutes were  his  counsellors,  and  they_ counselled  him 
to  bear  it  patiently,  and  commit  his  cause  to  God. 
God's  testimonies  will  be  the  best  counsellors,  both 
to  princes  and  private  persons;  They  are  the  men 
of  my  counsel;  so  the  word  is.  1  here  will  be 
tound  more  safety  and  satisfaction  in  consulting  them 
than  in  the  multitude  of  other  counselU-rs.  Observe 
here,  Those  that  would  have  God's  testimonies  to 
be  their  delight,  must  take  them  for  their  counsel- 
ors, and  be, advised  by  them;  and  let  those  that 

take  them  for  their  counsellors  in  close  walking, 
::ake  them  for  their  delight  in  comfortable  walking. 

4.  DALETH. 

25.  My  soul  cleaveth  unto  the  dust: 
quicken  thou  me  according  to  thy  word. 

Here  is,  1.  David's  complaint.  We  should  have 
thought  his  soul  soaring  to  heaven;  but  he  says  him- 
self. My  soul  not  only  rolls  in  the  dust,  but  cleaves 
to  the  dust;  which  is  a  complaint,  either,  (1.)  Of 
his  corruptions,  his  inclination  to  the  world  and  tlie 
body,  (both  which  are  dust,)  and  that  which  follows 
upon  it,  a  deadness  to  holy  duties;  when  he  would 
do  good,  evil  was  present  t'vith  him.  God  intimnted 
that  Adam  was  not  only  mortal,  but  sinful,  when  he 
said.  Dust  thou  art,  Gen.  iii.  19.  David's  com- 
plaint here  is  like  St.  Paul's,  of  a  body  ofdcith 
that  he  carried  about  with  him.  The  remainders 
of  in-dwelling  corruption  are  a  very  grievous  bur- 
then to  a  gracious  soul.  Or,  (2.)  Of  his  afflictions, 
either  trouble  of  mind  or  outward  trouble ;  iv'thout 
were  fightings,  nvithinnvere  fears,  and  b'th  together 
brouglit  him  even  to  the  dust  of  death,  (xxii.  15.) 
and  his  soul  clave  inseparably  to  it. 

2.  His  petition  for  relief,  and  his  plea  to  enforce 
that  petition;  '*  Quicken  thou  me  according  to  thy 
word.  By  thy  providence  put  life  into  my  aff'airs, 
by  thy  grace  put  life  into  my  affections;  cm-e  me  of 
my  spiritual  deadness,  and  make  me  lively  in  my 
devotion."  Note,  When  we  find  ourselves  dull,  we 
must  go  to  God,  and  beg  of  him  to  quicken  us;  he 
iias  an  eye  to  God's  word  as  a  means  of  quickening, 
/'for  the  words  which  God  speaks,  they  are  s/iirit 


and  they  are  life  to  those  that  receive  them,)  and  as 
an  encouragement  to  hope  that  Gcd  wc.uld  quicken 
him,  having  promised  grace  and  comfort  to  all  the 
saints,  and  to  David  in  particular.  God's  word 
must  be  our  guide  and  plea  in  every  prayer. 

26.  I  have  declared  my  ways,  and  thou 
heardest  me:  teach  me  thy  statutes.  27. 
Make  me  to  understand  the  way  of  thy  pre- 
cepts: so  shall  1  talk  of  thy  wondrous  works. 

We  have  here, 

1.  The  great  intimacy  and  freedom  that  had  been 
between  David  and  his  God.  David  had  opened 
his  case,  opened  his  very  heart  to  God;  "  /  have 
declared  my  ways,  and  acknowledged  thee  in  them 
all,  have  taken  tl\ee  along  with  me  in  all  my  designs 
and  enterprises."  Thus  Jejihthah  uttered  all  his 
words,  and  Hezekiah  spread  his  letters  before  the 
Lord.  "/  have  declared  my  ways,  my  wants,  and 
liurthens,  and  troubles,  that  I  meet  with  in  my 
way;  or  my  sins,  my  by-ways,  I  have  made  an  in- 
genuous confession  of  them,  and  thou  heardest  me, 
heardest  jjaticntly  all  I  had  to  say,  and  tookest  cog- 
nizance of  my  case."  It  is  an  unspeakable  comfort 
to  a  gracious  soul  to  think  with  what  tenderness  all 
its  complaints  are  received  by  a  gracious  God, 
1  John  V.  14,  15. 

2.  David's  earnest  desire  of  the  continuance  of 
that  intimacy;  not  by  visions  and  voices  from  hea- 
ven, but  by  the  word  and  Spirit  in  an  ordinarj'  way; 
Teach  ?ne  thy  statutes,  that  is.  Make  me  to  under- 
stand the  way  of  thy  precepts.  When  he  knew 
God  had  heard  his  declaration  of  his  ways,  he  does 
not  say,  "Now,  Lord,  tell  me  my  lot,  and  let  me 
know  what  the  event  will  be;"  but,  "Now,  Lord, 
tell  me  my  duty,  let  me  know  what  thou  wouldest 
have  me  to  do,  as  the  case  stands."  Note,  Those 
who  in  all  their  ways  acknowledge  God,  may  pray 
in  fiith  that  he  will  direct  their  steps  in  the  right 
way.  And  the  sm-est  way  of  keeping  up  our  com- 
munion witli  God,  is,  by  learning  his  statutes,  and 
walking  intelligently  in  the  way  of  his  precepts. 
See  1  John  i.  6,  7. 

3.  The  good  use  he  would  make  of  this,  for  the 
honour  of  God  and  the  edification  of  others;  "  Let 
me  have  a  good  understanding  of  the  way  of  thy 
precepts,  give  me  a  clear,  distinct,  and  methodical, 
knowledge  of  divine  things;  so  shall  I  talk,  with 
the  more  assurance,  and  more  to  the  pui-pose,  of 
thy  wondrous  works."  We  can  talk  with  a  better 
grace  of  God's  wondrous  works,  the  wonders  of 
I)rovidence,  and  especially  the  wonders  of  redeem 
ing  lo\c,  when  we  understand  the  Avay  of  God's  pre 
cepts,  and  walk  in  that  way. 

28.  My  soul  melteth  for  heaviness:  strength- 
en thou  me  according  unto  thy  word.  29. 
Remove  from  me  the  way  of  lying;  and 
grant  me  thy  law  graciously. 

Here  is,  1.  David's  representation  of  his  own 
griefs;  My  soul  melteth  for  heaviness,  which  is  to 
the  same  purport  with  v.  25.  My  soul  cleaveth  to 
the  dust.  Heaviness  in  the  heart  of  man  makes  it  to 
melt,  to  drop  away  like  a  candle  that  wastes.  The 
penitent  soul  melts  in  sorrow  for  sin,  and  even  the 
patient  soul  may  melt  in  the  sense  of  affliction,  and 
It  is  tlien  its  interest  to  pour  out  its  soul  before  God. 

2.   His  request  for  God's  grace. 

(1.)  That  God  would  enable  him  to  bear  his 
affliction  well,  and  graciously  support  him  under  it; 
"  Strengthen  thou  me  with  strength  in  my  soul, 
according  to  thy  word,  which,  as  the  bread  of  life, 
strengthens  man's  heart  to  undergo  whatever  God 
is  pleased  to  inflict.  Strengthen  me  to  do  the  du- 
ties, resist  the  temptations,  and  bear  up  under  the 


PSALMS,  CXIX. 


657 


burthens,  of  an  afflicted  state,  that  the  spirit  mav 
not  fail.  Strengthen  7ne  according  to  that  word. 
f  Deut.  xxxiii.  25. )  As  thy  day,  so  shall  thy  strength 

(2.)  That  God  would  keep  him  from  using  any 
unlawful,  indii'ect,  means  for  the  extricating  of  him- 
self out  of  his  troubles;  (x".  29.)  Remove  from  me 
the  way  of  lying.  David  was  conscious  to  himself 
of  a  proneness  to  this  sin;  he  had,  in  a  strait,  cheat- 
ed Ahimelech,  (1  S.im.  xxi.  2.)  and  Achish,  v.  13. 
and  ch.  xxvii.  10.  Great  difficulties  are  gi-eat  temp- 
tations to  palliate  a  lie  with  colour  of  a  pious  fraud, 
and  a  necessary  self-defence ;  therefore  David  prays, 
tliat  God  would  prevent  him  from  falling  into  this 
sin  any  more,  lest  he  siiould  settle  in  the  way  of  it. 
A  course  of  lying,  of  deceit,  and  dissimulation,  is 
that  which  every  good  man  dreads,  and  which  we 
are  all  concerned  to  beg  of  God  by  his  grace  to 
keep  us  from. 

(3.)  That  he  might  always  be  under  the  conduct 
and  protection  of  God's  government;  Grant  me  thy 
law  graciously;  grant  me  that  to  keep  me  from  the 
way  of  lying.  David  had  the  law  written  with 
his  owit  hand;  for  the  king  was  obliged  to  transcribe 
a  copy  of  it  for  his  own  use;  (Deut.  xvii.  18.)  but 
he  pi'ays  that  he  might  have  it  written  in  his  heart; 
for  then,  and  then  onl)',  we  have  it  indeed,  and  to 
good  purpose.  "Grant  it  me  more  and  moi'e." 
They  that  know  and  love  the  law  of  God,  cannot 
but  desire  to  know  it  more,  and  love  it  better. 
Grant  it  me  graciously ;  lie  begs  it  as  a  special  "to- 
ken of  God's  favour.  Nrite,  Wc  ought  to  reckon 
God's  law  a  grant,  a  gift,  an  unspeakable  gift,  to 
value  it,  and  pray  for  it,  and  to  give  thanks  for  it 
accordingly.  The  divine  code  of  institutes  and  pre- 
cepts is  indeed  a  charter  of  privileges;  and  God  is 
truly  gracious  to  those  wiioni  he  makes  ti-uly  gra- 
cious by  giving  them  his  law. 

30.  I  have  chosen  the  way  of  truth :  thy 
judgments  have  I  laid  before  vie.  31.  I 
have  stuck  unto  thy  testimonies :  O  Lord, 
put  me  not  to  shame.  32.  I  will  run  the 
way  of  thy  commandments,  when  thou  shalt 
enlarge  my  heart. 

1.  That  those  who  will  make  any  thing  to  pur- 
pose of  their  religion  must  first  make  it  their  serious 
and  deliberate  choice:  so  D.ivid  did;  /  have  chosen 
the  way  of  truth.  Note,  (1.)  The  way  of  serious 
godliness  is  the  way  of  truth;  the  principles  it  is 
founded  on  are  of  eternal  truth,  and  it  is  the  only 
true  way  to  happiness.  (2.)  We  must  therefore 
choose  to  walk  in  this  way,  not  because  we  know 
no  other  way,  but  because  we  know  no  better;  nay, 
we  know  no  other  safe  and  good  way.  Let  us 
choose  that  way  for  our  way,  which  we  will  walk 
in,  though  it  be  narrow. 

2.  That  those  who  have  chosen  the  way  of  truth 
must  have  a  constant  regard  to  the  word  of  God  as 
the  rule  of  their  walking;  Thxj  judgments  have  I 
laid  before  me;  as  he  who  leams  to  write  lays  his 
copy  before  him,  that  he  may  write  according  to  it, 
as  the  workman  lays  his  model  and  platform  before 
him,  that  he  may  do  his  work  exactly.  As  we  must 
have  the  word  in  our  heart,  by  an  habitual  confor- 
mity to  it,  so  we  must  have  it  in  our  eye,  by  an  ac- 
tual regard  to  it  upon  all  occasions,  that  we  may' 
walk  accurately  and  by  rule. 

3.  That  those  who  make  religion  their  choice  and 
rule  are  likely  to  adhere  to  it  faithfully;  "I  have 
stuck  to  thy  testimonies  with  an  unchanged  affection, 
a.nd  an  unshaken  resolution;  stuck  to  them  at  all 
times,  through  all  trials.  I  have  chosen  them,  and 
therefore  /  have  stuck  to  them. "  Note,  The  choos- 
,ing  Christian  is  likely  to  be  the  steady  Christian; 


those  that  are  Chiistians  by  chance  tack  about,  if 
the  wind  turn.  • 

4.  That  those  who  stick  to  the  word  of  God  mav 
in  faith  expect  and  pray  for  acceptance  with  God; 
for  David  means  that,  when  he  begs,  "Lord,  Jiut 
me  not  to  shame;  never  leave  me  to  do  that  by 
which  I  shall  shame  myself,  and  do  thou  not  reject 
my  services,  which  will  put  me  to  the  greatest  con- 
fusion. " 

5.  That  the  mere  comfort  God  gives  us,  the 
more  duty  he  expects  from  us,  v.  32.  Here  we 
have,  (1.)  His  resolution  to  go  on  vigorously  in  rr- 
ligicn;  I  will  run  the  way  of  thy  co7nmandments. 
Those  that  are  going  to  heaven  should  make  haste 
thitlier,  and  be  still  pressing  forward.  It  concerns 
us  to  redeem  time  and  take  pains,  and  to  go  on  in 
our  business  with  cheerfulness;  we  then  run  the  way 
of  our  duty  when  we  are  ready  to  it,  and  pleasant 
in  it,  and  lay  aside  every  weight,  Heb.  xii.  1.  (2.) 
His  dependence  upon  God  tor  grace  to  do  so;  "  I. 
shall  then  abound  in  thy  works,  when  thou  shalt 
enlarge  my  heart."  God,  by  his  Spirit,  enlarges 
the  hearts  of  his  people,  Avhen  he  gives  them  wis- 
dom ;  for  that  is  called  largeness  of  heart,  1  Kings 
iv.  29.  When  he  sheds  abroad  the  love  of  God  m 
the  heart,  and  puts  gladness  there.  The  joy  of  our 
Lord  should  be  wheels  to  our  obedience. 

5.  HE. 
33.  Teach  me,  O  Lord,  the  way  of  thy 
statutes,  and  I  shall  keep  it  iinto  the  end. 
34.  Give  me  understanding,  and  I  shall 
keep  thy  law  ;  yea,  I  shall  observe  it  with 
my  whole  heart. 

Here,  1.  David  prays  earnestly  that  God  himscll 
woidd  be  his  Teacher;  he  had  prophets,  and  wise 
men,  and  priests,  about  him,  and  was  himself  well- 
insti-ucted  in  the  law  of  God,  yet  he  begs  to  be 
taught  of  God,  as  knowing  that  none  teaches  like 
him.  Job  xxxvi.  2?.  Observe  here,  (1.)  What  he 
desires  to  be  taught;  not  the  notions  or  language  of 
God's  statutes,  but  the  way  of  them;  "  The  way  of 
applying  them  to  myself,  and  goveining  myself  by 
them;  teach  me  the  way  of  my  duty  which  thy 
statutes  prescribe,  and  in  every  doubtful  case  let 
me  know  what  thou  wouldest  have  me  to  do,  let  me 
hear  the  word  behind  me,  saying.  This  is  the  way, 
walk  in  it,"  Isa.  xxx.  21.  (2.)  Hotv  he  desires  to 
be  taught;  in  such  a  way  as  no  man  could  teach 
him ;  Lord,  give  me  understanding.  As  the  God 
of  nature,  he  has  given  us  intellectual  powers  and 
faculties;  but  here  we  are  taught  to  pray,  that,  as 
the  God  of  grace,  he  would  give  us  understanding 
to  use  those  powers  and  faculties  about  the  great 
things  which  belong  to  our  peace,  which,  through 
the  corruption  of  nature,  we  are  averse  to;  Give 
me  understanding,  an  enlightened  imderstanding; 
for  it  is  as  good  to  ha\e  no  understanding  at  all  as 
not  to  have'it  sanctified.  Nor  will  the  spirit  of  re- 
velation in  the  word  answer  the  end,  unless  we  have 
the  spirit  of  wisdom  in  tlie  heart.  This  is  that  which 
we  are  indebted  to  Christ  for;  for  the  Son  of  God  is 
come,  and  has  given  us  understariding,  1  John  v.  20. 

2.  He  promises  faithfully  that  he  would  be  a  good 
scholar;  if  God  would  teach  him,  he  was  sure  he 
should  learn  to  good  pui-pose;  "I  shall  keefi  thy 
law,  which  I  shall  never  do  unless  I  be  taught  of 
God,  and  therefore  I  earnestly  desire  that  I  maybe 
taught."  If  God,  by  his  Spirit,  gives  vis  a  right  and 
good  understanding,  we  shall  be,  (1.)  Constant  in 
our  obedience;  "/  shall  keep  it  to  the  end,  to  thf 
end  of  mv  life,  which  will  be  the  surest  proof  of 
sincerity."  It  will  not  avail  the  traveller  to  keep 
the  wav  for  a  while,  if  he  do  not  keep  it  to  the 
end  of  his  journey.     (2.)  Cordial  in  cur  obedience 


558 


PSALMS,  CXIX. 


I  shall  observe  it  nvith  my  whole  heart,  with  pleasure 
and  delight,  an^  with  vigoui'  and  rcsohition.  That 
way  which  the  whole  heart  goes,  the  whole  man 
i^oes;  and  that  sliould  be  the  way  of  God's  com- 
mandments, for  the  keeping  of  them  is  the  whole 
of  man. 

35.  Make  me  to  go  in  the  path  of  thy 
commandments;  for  therein  do  I  delight. 
36.  Inchne  my  heart  unto  thy  testimonies, 
and  not  to  covetousness. 

He  liad  before  prayed  to  God  to  enlighten  his 
understanding,  that  he  might  know  his  duty,  and 
not  mistake  concerning  it;  here  he  prays  to  God  to 
bow  his  will,  and  quicken  tlie  active  powers  of  his  I 
soul,  that  lie  might  do  his  duty;  for  it  is  God  that 
•works  in  us  both  to  will  and  to  do,  as  well  as  to  un- 
derstand, what  is  good,  Phil.  ii.  13.  Both  the  good 
head  and  tlie  good  heart  are  from  the  good  grace  of 
God,  and  both  are  necessary  to  every  good  work. 
Observe  here, 

1.  The  grace  he  prays  for;  (1.)  That  God  would 
make  him  able  to  do  his  duty;  "Make  inc  to  go, 
strengthen  me  for  every  good  work."  Since  we  are 
not  sufficient  of  ourselves,  our  dependence  must  be 
upon  the  grace  of  God,  f  )r  from  him  all  our  suffi- 
ciency is.  God  puts  his  Spirit  within  us,  and  so 
causes  us  to  tualk  in  his  statutes;  (Ezek.  xxxvi. 
27.)  and  tliis  is  that  wliicli  David  liere  begs.  (2.) 
That  God  would  make  him  willing  to  do  it,  and 
would,  by  his  grace,  subdue  the  aversion  he  natu- 
rally had  to  it;  ^'Incline  my  heart  to  thy  testiinonies, 
to  those  things  which  thy  testimonies  pi'escribe;  not 
only  make  me  willing  to  do  my  duty,  as  tliat  which 
I  must  do,  and  therefore  am  concerned  to  make  the 
best  of,  but  make  me  desirous  to  do  my  duty,  as  that 
which  is  agreeable  to  the  new  nature,  and  really 
advantageous  to  me."  Duty  is  then  done  with  de- 
light, when  the  heart  is  inclined  to  it:  it  is  God's 
grace  that  inclines  us,  and  the  more  backward  we 
nnd  ourselves  to  it,  the  more  earnest  we  must  be  for 
that  gt-ace. 

2.  The  sin  he  prays  against,  and  that  is,  covetous- 
ness; "Incline  my  heart  to  kee/i  thy  testimonies,  and 
restrain  and  mortify  the  inclination  there  is  in  me  to 
covetousness. "  That  is  a  sin  which  stands  opposed 
to  all  God's  testimonies;  for  the  love  of  money  is 
such  a  sin  as  is  the  root  of  much  sin,  of  all  sin:  those 
therefore  thai  would  have  the  love  of  God  rooted  in 
them,  must  get  the  love  of  the  world  rooted  out  fif 
them;  for  the  friendship,  of  the  world  is  en?nitywith 
God.  See  in  what  way  God  deals  with  men;  not 
by  compulsion,  but  he  draws  with  the  cords  of  a 
man,  working  in  them  an  inchnation  to  tliat  which 
is  good,  and  an  aversion  to  that  which  is  evil. 

3.  His  plea  to  enforce  this  prayer;  "  Lord,  bring 
me  to,  and  keep  me  in,  the  way  of  thy  command- 
ments, for  therein  do  I  delight;  and  therefore  I  pray 
thus  earnestly  for  grace  to  walk  in  tliat  way.  Tlioii 
hast  wrought  in  me  this  delight  in  the  way  of  tliy 
commandments;  wilt  thou  not  work  in  me  an  aliility 
to  walk  in  them,  and  so  crown  thine  own  work?" 

37.  Turn  away  mine  eyes  from  behold- 
ing vanity;  and  quicken  thou  me  in  thy  way. 

Here,  1.  David  prays  for  restraining  grace,  that 
he  might  be  prevented  and  kept  b;'.ck  from  that 
which  would  hinder  him  in  tlie  way  of  Ids  dvity; 

Turn  avjay  mine  eyes  from  beholding  vanitii.  Tlie 
lionours,  ]ileasures,  and  profits,  of  tlie  world,  are 
the  vanities,  the  aspect  and  prospect  of  which  draw 
)nultitudes  awa>^  from  the  paths  of  religion  and  god- 
.iness;  the  eye,  when  fastened  on  these,  infects  the 
heart  with  the  love  of  them,  and  so  it  is  alienated 
from  God  and  divine  things;  and  therefore,  as  we 

mjjht  to  make  a  covenant  with  our  eyes,  and  lay 


a  charge  upon  them,  that  they  shall  not  wander 
after,  much  less  fix  upon,  that  which  is  dangerous, 
(Job  xxxi.  1.)  so  we  ought  to  pray  that  God  by  his 
providence  would  keep  \anity  out  of  v.\.\y  sightj  and 
that  by  his  grace  he  would  keep  us  from  being  ena- 
moured with  the  sight  of  it. 

2.  He  prays  for  co/; straining  grace,  that  he  might 
not  only  be  kept  from  every  thing  that  Avouid  ob- 
struct iii^  progress  heaven-ward,  but  might  have 
tliat  grace  which  was  necessary  to  forward  him  in 
that  progress;  "Quicken  thou  me  in  thy  way;  quick- 
en me  to  redeem  time,  to  improve  opportunity,  to 
press  forward,  and  to  do  e\ery  duty  with  livehness 
and  fervency  of  spirit. "  Beholding  vanity  deadens 
us,  and  slackens  our  pace;  a  traveller  that  stands 
gazing  upon  every  object  that  presents  itself  to  his 
view,  will  not  rid  ground;  but  if  our  eyes  be  kept 
from  that  which  would  divert  us,  our  hearts  will  be 
kept  to  that  which  will  excite  us. 

38.  Establish  thy  word  unto  thy  servant, 
who  is  devoted  to  thy  fear. 

Here  is,  1.  The  character  of  a  good  man,  which 
is  the  work  of  God's  grace  in  him;  he  is  God's  ser- 
vant, subject  to  his  law,  and  employed  in  his  work, 
that  is,  dei'oted  to  his  far,  given  up  to  his  direction 
and  disposal,  and  taken  up  with  liigh  thoughts  of 
him,  and  all  those  acts  of  devotion  which  have  a 
tendency  to  his  glory.  Those  are  tiidy  God's  ser- 
vants, who,  though  they  liave  their  infirmities  and 
defects,  are  sincerely  devoted  to  the  fear  of  God, 
and  have  all  their  aflfections  and  motions  governed 
by  that  fear;  they  are  engaged  and  addicted  to 
religion. 

2.  The  confidence  that  a  good  man  has  toward 
God,  in  dependence  upon  the  word  of  his  grace  to 
him.  The}'  that  are  God's  servants  may,  in  faith 
and  with  humble  boldness,  pray  that  God  would 
establish  his  word  to  them,  that  he  would  fulfil  his 
promises  to  them  in  due  time,  and  in  the  mean  time 
give  them  an  assurance  that  they  shall  be  fulfilled- 
vVh;it  God  has  ])romised  we  must  pray  for;  we 
need  not  be  so  aspiring  as  to  ask  more;  we  need  not 
be  so  modest  as  to  ask  less. 

39.  Turn  away  my  reproach  which  I  fear: 
for  thy  judgments  are  good. 

Here,  1.  David  prays  against  reproach,  ?.s  before, 
V.  22.  David  was  conscious  to  himself  that  he  had 
done  that  which  might  give  occasio7i  to  the  enemies 
of  the  I^ord  to  blaspheme,  which  would  blemish  his 
own  reputation,  and  turn  to  the  dishonour  of  his 
family;  now  he  prays  that  God,  who  has  all  men's 
hearts  and  tongues  in  his  hands,  would  be  pleased 
to  prevent  this,  to  deliver  him  from  all  his  trans- 
gressions, that  he  might  not  be  the  reproach  of  the 
foolish,  which  h*i  feared;  (xxxix.  8.)  or  he  means 
that  reproach  wnich  his  enemies  unjustly  loaded 
him  with.     Let  their  lying  lips  be  put  to  silence. 

2.  He  pleads  the  goodness  of  God's  judgments; 
"Lord,  thou  sittest  in  the  throne,  and  thy  judg- 
ments arc  right  and  e-oorf,  just  and  kind,  to  those 
that  are  wronged,  and  therefore  to  thee  I  appeal 
from  the  unjust  and  unkind  censures  of  men.  '^  It 
is  a  small  thing  to  be  judged  of  man's  judgnu>nt, 
while  he  that  judges  us  is  the  Lord.  Or  thus,  "  Th> 
word,  and  ways,  and  thy  holy  religion,  are  very 
good,  but  the  reproaches  cast  on  me  will  fall  on 
them;  therefore.  Lord,  turn  them  away;  let  not 
religi<in  be  wounded  through  my  side." 

40.  Behold,  1  have  longed  after  thy  pre- 
cepts :  quicken  me  in  thy  righteousness. 

Here,  1.  David  professes  the  ardent  affection  he 
had  to  the  word  of  God;  "/  have  longed  after  thy 
precepts;  not  only  loved  them,  and  delighted  in 
what  I  have  already  attained,  but  I  have  ean.cstjv 


PSALMS,  CXIX. 


55:* 


desired  to  know  them  more,  and  do  them  better; 
and  am  s^till  pressing  forward  toward  perfection. " 
Tastes  of  the  sweetness  of  God's  precepts  will  but 
set  us  a  longing  after  a  more  intimate  acquaintance 
with  them.  He  appeals  to  God  concerning  this 
passionate  desii'e  after  his  precepts;  "Behold,  I 
nave  thus  lo\'ed,  thus  longed;  thou  knowest  all 
things,  thou  knowest  that  I  am  thus  affected." 

2.  He  prays  for  grace  to  enable  him  to  answer 
this  profession.  "  Thou  hast  wrought  in  me  this 
languishing  desire,  put  life  into  me,  that  I  may  pro- 
secute it;  quicken  me  in  thy  righteousness,  in  thy 
righteous  ways,  according  to  thy  righteous  promise.  ' 
Where  God  has  wrought  to  will,  he  will  work  to 
do,  and  where,  he  has  wrought  to  desire,  he  will 
satisfy  the  desii'e. 

6.  VAU. 

41.  Let  thy  mercies  come  also  unto  me, 

O  Lord,  even  thy  salvation,  according  to 

thy  word.     42.  So  shall  I  have  wherewith 

to  answer  him  that  reproacheth  me :  for  I 

trust  in  thy  word. 

Here  is,  1.  David's  prayer  for  the  salvation  of  the 
Lord.  "Lord,  thou  art  my  Saviour,  I  am  misera- 
ble in  myself,  and  thou  only  canst  make  me  happy; 
let  thy  sahation  come  to  me;  hasten  temporal  sal- 
vation to  me  from  my  present  distresses,  and  hasten 
me  to  the  eternal  salvation,  by  giving  me  the  neces- 
sary qualifications  for  it,  and  the  comfoitable  pledges 
and  foretastes  of  it." 

2.  David's  dependence  upon  the  gi'ace  and  pro- 
mise of  God  for  that  salvation.  These  are  the  two 
pillars  on  which  our  hope  is  built,  and  they  will  not 
rail  us.  (1.)  The  grace  of  God;  Let  thy  mercies 
come,  ex'en  thy  salvation:  our  salvation  must  be 
attributed  purely  to  God's  mercy,  and  not  to  any 
merit  of  our  own.  Eternal  life  must  be  expected 
as  the  mercy  of  our  Lord  Jesus  Christ,  Jude  21. 
"Lord,  I  have  by  faith  thy  mercies  in  view;  let  me 
hv  prayer  prevail  to  have  them  come  to  me."  (2.) 
The  promise,  of  God;  "Let  it  come  according  to 
thy  word,  thy  word  of  promise:  I  trust  in  thy  word, 
and  therefore  may  expect  the  performance  of  the 
promise."  We  are  not  only  allowed  to  trust  in 
God's  word,  but  our  trasting  in  it  is  the  condition  of 
our  benefit  by  it. 

3.  David's  expectation  of  the  good  assurance  which 
that  grace  and  promise  of  God  would  give  him; 
"  So  shall  I  have  wherewith  to  arfswer  hi?n  that  re- 
proaches me  for  my  confidence  in  God,  as  if  it  would 
deceive  me."  When  God  saves  those  out  of  their 
troubles  who  trusted  in  him,  he  effectually  silences 
those  who  would  have  shamed  that  counsel  of  the 
floor,  (xiv.  6. )  and  their  reproaches  will  be  for  ever 
silenced,  when  the  salvation  of  the  saints  is  com- 
pleted; then  it  will  appear,  beyond  dispute,  that  it 
was  not  in  vain  to  trust  in  God. 

43.  And  take  not  the  word  of  truth  utterly 
out  of  my  mouth ;  for  I  have  hoped  in  thy 
judgments.  44.  So  shall  I  keep  thy  law 
continually  for  ever  and  ever. 

Here  is,  1.  David's  humble  petition  for  the  tongue 
of  the  learned,  that  he  might  know  how  to  speak  a 
word  m  season  for  the  glory  of  God;  Take  not  the 
word  of  truth  utterly  out  of  my  mouth.  He  means, 
"  Lord,  let  the  word  of  truth  be  always  in  my 
mouth,  let  me  have  the  wisdom  and  courage  which 
are  necessary  to  enable  me  both  to  use  my  know- 
ledge for  the  instruction  of  others,  and,  like  the 
good  householder,  to  bring  out  of  my  treasury  things 
new  and  old,  and  to  make  profession  of  my  faith 
whejiever  I  am  called  to  it."    We  have  need  to 


pray  to  God,  that  we  may  never  be  afraid  or 
ashamed  to  own  his  truths  and  ways,  nor  deny  him 
before  men.  David  found  that  he  was  sometimes 
at  a  loss,  the  word  of  truth  was  not  so  ready  to  him 
as  it  should  have  been,  but  he  prays,  "  Lord,  let  it 
not  be  taken  utterly  from  me;  let  me  always  have 
so  much  of  it  at  hand  as  will  be  necessary  to  "the  due 
discharge  of  my  duty." 

2.  His  humble  profession  of  the  heart  of  the  up- 
right, without  which,  the  tongue  of  the  learned, 
however  it  may  be  serviceable  to  others,  will  stand 
us  in  no  stead.  (1.)  David  professes  his  confidence 
in  God;  "  Lord,  make  me  ready  and  mighty  in  the 
scriptures,  for  I  have  hoped  in  those  judgments  of 
thy  mouth,  and  if  they  be  not  at  hand,  my  support 
and  defence  are  departed  from  me."  (2.)  He  pro- 
fesses his  resolution  to  adhere  to  his  duty  in  the 
strength  of  Gcd's  grace;  "  So  shall  I  keep' thy  law 
continually.  If  I  have  thy  word  not  only  in  my 
heart,  but  in  my  mouth,  I  shall  do  all  I  should  do, 
stand  comjjlete  in  thy  whole  will."  Thus  shall  the 
man  of  God  be  perfect,  thoroughly  furnished  for 
every  good  word  aiid  work,  2  Tim.  iii.  17.  Col.  iii. 
16.  Observe  how  he  resolves  to  keep  God's  law, 
[1.]  Continually,  without  trifling;  God  must  be 
served  in  a  constant  course  (  f  obedience  every  day, 
and  ;dl  the  day  long.  [2.]  For  "ver  and  ever,  with- 
out backsliding;  we  must  never  be  weary  of  well- 
doing. If  we  serve  him  to  the  end  of  our  time  on 
e:iith,  we  shall  be  serving  him  in  heaven  to  the 
endless  ;>ges  of  ttcrnity ;  so  shall  we  keep  his  law  for 
ever  and  ever.  Or  thus,  "  Lord,  let  me  have  the 
word  of  truth  in  7ny  mouth,  that  I  may  commit  that 
sacivd  dcfiosit  to  the  rising  generation,  (2  Tim.  ii. 
2.)  and  by  tlicm  it  may  be  transmitted  to  succeed- 
ing ages;  so  shall  thy  law  be  kept  for  ever  and  ever, 
from  one  generation  to  another,"  according  to  that 
promise,  (Isa.  lix.  21.)  My  word  in  thy  mouth  shall 
not  depart  out  of  the  mouth  of  thy  seed,  nor  thy 
seed's  seed. 

45.  And  I  will  walk  at  liberty:  fori  seek 
thy  precepts.  46.  I  will  speak  of  thy  testi- 
monies also  before  kings,  and  will  not  be 
ashamed.  47.  And  I  will  delight  myself  in 
thy  commandments,  which  I  have  loved. 
48.  My  hands  also  will  I  lift  up  unto  thy 
commandments,  which  I  have  loved ;  and  I 
will  meditate  in  thy  statutes. 

We  may  observe  in  these  verses, 

1.  What  David  expei-ienccd  of  an  affection  to  the 
law  of  God;  "  I  seek  thy  precepts,  v.  45.  I  desire 
to  know  and  do  my  duty,  and  consult  thy  word  ac- 
cordingly; I  do  all  I  can  to  understand  what  the 
will  of  the  Lord  is,  and  to  discover  the  intimations 
of  his  mind.  I  seek  thy  precepts,  for  /  have  loved 
them,  V.  47,  48.  I  not  only  give  consent  to  them  as 
good,  but  take  complacency  in  them  as  good  for 
me."  All  that  love  God,  love  his  government,  and 
therefore  love  all  his  commandments. 

2.  What  he  expected  from  this.  Five  things 
he  promises  himself  here  in  the  strength  of  God's 
grace. 

(1.)  That  he  should  be  free  and  easy  in  his  duty; 
"  /  will  walk  at  liberty,  freed  from  that  which  is 
evil,  not  hampered  with  the  fetters  of  my  own  cor- 
ruptions, and  free  to  that  which  is  good,  doing  it  net 
by  constraint,  but  willingly. "  The  service  vi  sin  is 
perfect  slavery,  the  service  of  God  is  perfect  liberty. 
Licentiousness  is  bondage  to  the  greatest  of  tyrants, 
conscientiousness  is  freedom  to  the  meanest  of  pri- 
soners, John  viii.  32,  36.  Luke  i.  74,  75. 

(2. )  That  he  should  be  bold  and  courageous  in 
his  duty:  I  will  speak  of  thy  testimonies  also  before 
kings.      Before  David  came  to  the  crown,  kings 


560 


PSALMS,  CXIX. 


were  sometimes  his  jua^es,  as  Saul,  and  Achish; 
but,  if  he  were  called  before  them  to  give  a  reason 
of  the  hope  that  was  in  him,  he  would  sfieak  of 
God's  testhno7iies,  and  profess  to  build  his  hope 
upon  them,  and  malce  them  his  council,  his  guards, 
his  crown,  his  all.  We  must  never  be  afraid  to  own 
our  religion,  though  it  should  expose  us  to  the  wi-ath 
of  kings,  but  speak  of  it  as  that  which  we  will  live 
and  die  by,  like  tlie  three  children  before  Nebu- 
chadnezzar, Dan.  iii.  16.  Acts  iv.  20.  After  David 
canie  to  the  ci'own,  kings  were  sometimes  his  com- 
panions, they  visited  him,  and  he  returned  their 
visits;  but  he  did  not,  in  complaisance  to  them,  talk 
of  every  thing  but  religion,  for  fear  of  aifronting 
them,  and  making  his  conversation  uneasy  to  them: 
no,  God's  testimonies  shall  be  the  principal  sul)ject 
of  his  discoui-se  with  the  kings,  not  oiilv  to  show 
that  he  was  not  asliamed  of  his  religion,  but  to  in- 
struct them  in  it,  and  bring  them  over  to  it.  It  is 
good  for  kings  to  hear  of  God's  testimonies,  and  it 
will  adorn  the  conversation  of  princes  themselves  to 
speak  of  them. 

(3.)  That  he  should  be  cheerful  and  pleasant  in 
nis  duty;  (v.  47.)  "/  =ry///  delight  myself  in  thy 
commandments,  in  conversing  with  them,  in  con- 
forming to  them;  I  will  never  be  so  well  pleased 
with  myself,  as  when  I  do  that  which  is  pleasing  to 
God."  The  more  delight  we  take  in  the  service 
of  God,  the  nearsr  we  come  to  the  perfection  we 
should  aim  at. 

(4. )  That  he  should  be  diligent  and  vigorous  in 
his  duty;  I toill  lift  iifi  my  hands  to  thy  command- 
ments; which  denotes  not  only  a  vehement  desire 
toward  them,  (cxliii.  6.)  "I  will  lay  hold  of  them 
as  one  afraid  of  missing  them,  or  letting  them  go;" 
but  a  close  application  of  mind  to  the  observance  of 
them;  "  I  will  lay  my  hands  to  the  command,  not 
only  praise  it,  l)ut  practise  it;  nay,  I  will  lift  up  my 
hands  to  it,  I  will  put  f  )rth  all  the  strength  I  have 
to  do  it."  The  hands  that  hang  down,  through 
sloth  and  discouragement,  shall  be  lifted  ufi,  Heb. 
xii.  12. 

(5.)  That  he  should  be  thoughtful  and  conside- 
rate in  his  duty;  {v.  48.)  "/  will  meditate  in  thy 
statutes;  not  only  entertain  myself  with  thinking 
of  them,  as  matters  of  speculation,  but  contrive 
how  I  may  obserxe  them  in  the  best  manner."  By 
this  it  will  appear  that  we  tnily  love  God's  com- 
mandments, if  we  apply  both  our  minds  and  our 
hands  to  them. 

7.  ZAIN. 

49.  Remember  the  word  unto  thy  servant, 
upon  which  thou  hast  caused  me  to  hope. 

Two  things  David  here  pleads  with  God,  in 
prayer  for  that  mercy  and  grace  which  he  hoped 
for,  according  to  the  word,  by  which  his  requests 
were  guided. 

1.  That  God  had  given  him  the  promise  on  which 
he  hoped;  "Lord,  I  desire  no  more  than  that  thou 
wouldest  remember  thy  word  unto  thy  servant,  and 
do  as  thou  hast  said;"  (see  1  Chron.  xvii.  23.) 
"Thou  art  wise,  and  therefore  Avilt  perfect  what 
thou  hast  purposed,  and  not  change  thy  counsel. 
Thou  art  faithful,  and  therefore  wilt  .perform  what 
thou  hast  promised,  and  not  break  thy  word." 
Tjiose  that  make  God's  promises  their  portion  may 
with  humble  boldness  make  them  their  plea. 
"Lord,  is  not  that  the  word  which  thou  hast  spo- 
ken; and  wilt  not  thou  make  it  good.>"  Gen.  xxxii. 
9.  Exod.  xxxiii.  12. 

2.  That  God,  who  had  given  him  the  promise  in 
the  word,  had  by  his  grace  wrought  in  him  a  hope 
in  that  promise,  and  enabled  him  to  depend  upon 
It,  and  had  raised  his  expectations  of  great  things 
from  it.     Has  God  kindled  in  us  desires  towards 


spiritual  blessings  more  than  toward  any  temporal 
good  things;  and  will  he  not  be  so  kind  as  to  satisfy 
those  desires?  Has  he  filled  us  with  hopes  of  those 
blessings;  and  will  he  not  be  so  just  as  to  accomplish 
these  hopes?  He  that  did  by  his  Spirit  work  faith 
in  us,  will,  according  to  our  faith,  work  for  us,  and 
will  not  disappoint  us. 

50.  This  is  my  comfort  in  my  affiction  : 
for  thy  word  hath  quickened  me. 

Here  is  David's  experience  of  benefit  by  the 
word: 

1.  As  a  means  of  his  sanctificatien;  "  Thy  word 
hath  quickened  me.  It  made  me  alive  when  I  was 
dead  in  sin;  it  has  many  a  tFme  made  me  lively 
when  I  was  dead  in  duty;  it  has  quickened  me  to 
that  which  is  good,  when  I  was  backward  and 
averse  to  it;  and  it  has  (juickcncd  me  in  that  which 
is  good,  when  I  was  cold  and  indifferent." 

2.  Therefore  as  a  means  of  his  consolation,  then 
when  he  was  in  affliction,  and  needed  something  to 
support  him;  "Because  thy  word  has  quickened 
me  at  other  times,  it  has  comforted  me  then."  The 
word  of  God  has  much  in  it  that  speaks  comfort  in 
affliction;  but  those  only  may  apply  it  to  themselves 
who  have  experienced  in  some  measure  the  quick- 
ening power  of  the  word.  If  through  grace  it  makes 
us  holy,  there  is  enough  in  it  to  make  us  easy,  in  all 
conditions,  under  all  e\'ents. 

5 1 .  The  proud  have  had  me  greatly  in  de- 
rision ;  yet  have  I  not  decHned  from  thy  law. 

David  here  tells  us,  and  it  will  be  of  use  to  us  to 
know  it, 

1.  That  he  had  been  jeered  for  his  religioi. 
Though  he  was  a  man  of  honour,  a  man  of  great 
prudence,  and  had  done  eminent  services  to  his 
country,  yet,  because  he  was  a  devout  conscientious 
man,  the  proud  had  him  greatly  in  derision,  they 
ridiculed  him,  bantered  him,  and  did  all  they  coulci 
to  expose  him  to  contempt;  they  laughed  at  him  for 
his  praying,  and  called  it  cant;  for  his  seriousness, 
and  called  it  mo/iishuess;  for  his  strictness,  and 
called  it  needless  /ireciseness.  They  were  the  proud 
that  sat  in  the  scorner's  seat,  and  valued  themselves 
on  it. 

2.  That  yet  he  had  not  been  jeered  out  of  his  re- 
ligion; "They  have  done  all  they  could  to  make 
me  quit  it  for  shame,  but  none  of  these  things  move 
me;  /  have  not  declined  from  thy  law  for  all  this; 
but,  if  this  be  to  be  vili  "  (as  he  said  when  Michal 
had  him  greatly  in  d  .ision,)  '^ I  will  be  yet  more 
vile."  He  not  only  ha  -.  not  quite  forsaken  the  law, 
but  had  not  so  much  as  declined  from  it.  We  must 
never  shrink  from  any  duty,  nor  let  slip  an  oppor 
tunity  of  doing  good,  for  fear  of  the  reproach  of 
men,  or  their  reyilings.  The  traveller  goes  on  his 
way,  though  the  dogs  bark  at  him.  Those  can  bear 
but  little  for  Christ,  that  cannot  bear  a  hard  word 
for  him. 

52.  I  remembered  thy  judgments  of  old, 
O  Lord;  and  have  comforted  myself. 

When  David  was  derided  for  his  godliness,  he 
not  only  held  fast  his  integrity,  but, 

1.  He  comforted  himself:' he  not  only  bore  re- 
proach, but  bore  it  cheerfully;  it  did  not  disturb  his 
peace,  nor  break  in  upon  the  repose  of  his  spirit  in 
God.  It  was  a  comfort  to  him  to  think  that  it  was  for 
God's  sake  that  he  bore  reproach,  and  that  his  worst 
enemies  could  find  no  occasion  against  him,  savt 
only  in  the  ynatters  of  his  God,  Dan.  vi.  5.  They 
that  are  derided  for  their  adherence  to  God's  law, 
may  comfort  themselves  with  this,  that  the  reproach 
of  Christ  will  prove,  in  the  end,  greater  riches  to 
them  than  the  treasures  of  Egypt. 


PSALMS,  CXIX. 


561 


v!.  That  which  he  comforted  himself  with,  was, 
the  ivmemljrance  of  God's  judgments  of  old,  the 
providences  of  God  concerning  his  people  for- 
merly, both  in  mercy  to  them,  and  in  justice  against 
tl\eir  persecutors.  God's  judgments  of  old,  in  our 
owii  early  days,  and  in  tlie  days  of  our  fathers,  are 
to  be  remembered  by  us  for  our  comfort  and  en- 
ouragement  in  the  way  of  God,  for  he  is  still  the 
same. 

53.  Honor  hath  taken  hold  upon  me,  be- 
cause of  the  wicked  that  forsake  thy  law. 

Here  is,  1.  The  character  of  wicked  people;  he 
means  tliose  that  are  openly  and  grossly  wicked; 
ViXQy  forsake  thy  lavj.  Every  sin  is  a  transgression  of 
the  law,  but  a  course  and  way  of  wilful  and  avowed 
sin  is  downright  forsaking  it  and  throwing  it  off. 

2.  The  impression  which  tlie  wickedness  of  the 
wicked  made  upon  David;  it  frightened  him,  it  put 
him  into  an  amazement:  he  trembled  to  think  of 
the  dishonour  thereby  done  to  God,  the  gratifica- 
tion thereby  given  to  Satan,  and  the  mischiefs 
thereby  done  to  the  souls  of  men.  He  dreaded  the 
consequences  of  it,  both  to  the  sinners  themselves, 
(and  cried  out,  0  gather  not  my  soul  with  sinners, 
let  mine  enemy  be  as  the  wicked,)  and  to  the  inte- 
rests of  God's  kingdom  among  men,  which  he  was 
afraid  would  be  hereby  sunk  and  iniined.  He  does 
not  say,  ^^ Horror  has  taken  hold  on  me,  because  of 
their  cruel  designs  against  me,"  but  "because  of 
the  contempt  they  put  on  God  and  his  law. "  Sin  is  a 
monstrous  horrible  thing  in  the  eyes  of  all  that  are 
sanctified,  Jcr.  v.  30. — xxiii.  14.  Hos.  vi.  10.  Jer. 
ii.  12. 

54.  Thy  statutes  have  been  my  songs  in 
the  house  of  my  pilgrimage. 

Here  is,  1.  David's  state  and  condition;  he  was 
in  the  house  of  his  /lilgrimage,  which  may  be  un- 
derstood either  as  his  peculiar  trouble;  he  was  often 
tossed  and  hurried,  and  forced  to  fly ;  or  as  his  lot, 
in  common  with  all;  this  world  is  the  hotise  of  our 
fiilgrimage,  tlie  hovise  in  which  we  are  pilgrims;  it 
is  our  tabernacle,  it  is  our  inn;  we  must  confess  our- 
selves strangers  and  fiilgrims  iifion  earth,  who  are 
not  at  home  here,  nor  must  be  here  long.  Even 
David's  palace  is  but  the  house  of  his  fiilgrimage. 

2.  His  comfort  in  this  state;  "  Thy  statutes  have 
been  my  songs,  with  which  I  here  entertained  my- 
self; as  travellers  are  wont  to  divert  the  thoughts 
of  their  weariness,  and  take  off  something  of  the 
tediousness  of  their  journey,  by  singing  a  pleasant 
song  now  and  then.  David  was  the  sweet  singer  of 
Israel,  and  here  we  are  told  whence  he  fetched  his 
songs;  they  were  all  borrowed  from  the  Avord  of 
God;  God  s  statutes  were  as  familiar  to  liim  as  the 
songs  which  a  man  is  accustomed  to  sing;  and  he 
conversed  with  them  in  his  pilgrimage  solitudes. 
They  were  as  pleasant  to  him  as  songs,  and  put 
gladness  into  his  heart,  more  than  they  have  that 
chant  to  the  sound  of  the  viol,  Amos  vi.  5.  Is  any 
afflicted  t\\en^  Let  him  sing  over  God's  statutes,  and 
try  if  he  cannot  so  sing  away  sorrow,  Ps.  cxxxviii.  5. 

55.  I  have  remembered  thy  name,  O 
Lord,  in  the  night,  and  have  kept  thy 
law.  56.  This  I  had,  because  I  kept  thy 
precepts. 

Hei'e  is,  1.  The  converse  David  had-with  the  word 
of  God;  he  kept  it  in  mind,  and  upon  every  occa- 
sion he  called  it  to  mind.  God's  name  is  the  disco- 
very he  has  made  of  himself  to  us  in  and  by  his* 
word.  This  is  his  memorial  unto  all  generations, 
and  therefore  we  should  always  keep  it  in  memory; 
remember  it  in  the  night,  upon  a  waking  bed,  when 
we  are  communing  with  our  own  hearts.     When 

Vol.  III.— 4  B 


others  were  sleeping,  David  was  remembering 
God's  name,  and,  by  repeating  that  lesson,  increas- 
ing his  acquaintance  with  it;  in  the  night  of  afflic- 
tion, this  he  called  to  mind. 

2.  The  conscience  he  made  of  confonning  to  it 
The  due  remembrance  of  God's  name,  which  is 
prefixed  to  his  law,  will  have  a  great  influence  upon 
our  observance  of  the  law;  I  remembered  thy  name 
in  the  night,  and  therefore  was  careful  to  keep,  thy 
lanv  all  day.  How  comfortable  will  it  be  in  the  re- 
flection, if  our  own  hearts  can  witness  for  us,  that 
we  have  thus  remembered  God's  name,  and  kept 
his  law ! 

3.  The  advantage  he  get  by  it;  {v.  56.)  This  I 
had,  because  J  kefit  thy  precepts.  Seme  understand 
this  indefinitely;  This  I  had;  I  liad  that  which  sa- 
tisfied me,  I  had  every  thing  that  is  comfortable, 
because  I  kept  thy  precepts.  N(te,  All  that  have 
made  a  business  of  religion  will  own  that  it  has 
turned  to  a  good  account,  and  that  they  have  been 
unspeakable  gainers  by  it.  Others  refer  it  to  what 
goes  immediately  before;  "I  had  the  comfort  of 
keeping  thy  law,  because  I  kept  it. "  Note,  God's 
work  is  its  own  wages:  a  heart  to  obey  the  will  of 
God  is  a  most  valuable  reward  of  obedience;  and 
the  more  we  do,  the  more  we  may  do,  and  shall  do, 
in  the  service  of  God;  the  branch  that  bears  fiiiit  is 
made  more  fruitful,  John  xv.  2. 

8.  CHETH. 

57.  Thou  art  my  portion,  O  Lord:  1 
have  said  that  I  would  keep  thy  words. 

We  may  hence  gather  the  character  of  a  godly 
man. 

1.  He  makes  the  favour  of  God  his  felicity;  Thou 
art  my  Portion,  O  Lord.  Others  place  tlicir  hap- 
piness in  the  wealth  and  honours  of  this  world; 
their  portion  is  in  this  life,  they  look  no  further, 
they  desire  no  more,  these  are  their  good  things; 
(Luke  xvi.  25.)  but  all  that  are  sanctified  take  the 
Lord  for  the  Portion  of  their  inheritance  and  their 
Cup,  r.nd  nrthing  less  will  satisfy  them.  David  can 
appeal  to  G(d  in  this  matter;  "Lord,  thou  know- 
cst  that  I  have  chosen  thee  for  my  Portion,  and  de- 
pend upon  thee  to  make  me  happy." 

2.  He  makes  the  law  of  God  his  nde;  "/  have 
said,  that  I  would  keep  thy  .words;  and  what  I  have 
said,  by  thy  grace  I  will  do,  and  will  abide  by  it  to 
the  end."  Note,  Those  that  take  God  for  their 
Portion,  must  take  him  for  their  Prince,  and  swear 
allegiance  to  him;  and,  having  promised  to  keep  his 
word,^  w^  must  often  put  ourselves  in  mind  of  our 
promise,  xxxix.  1. 

58.  I  entreated  thy  favour  with  mp  whole 
heart:  be  merciful  unto  me  according  to 
thy  word. 

David,  having  in  the  foregoing  verse  reflected 
upon  his  covenants  with  God,  here  reflects  upon  his 
prayers  to  God,  and  renews  his  petition.    Obsei've, 

1.  What  he  prayed  for;  having  taken  God  for  his 
Portion,  he  entreated  his  favour,  as  one  that  knew 
he  had  forfeited  it,  was  unworthy  of  it,  and  yet 
undone  without  it,  but  for  ever  happy  if  he  could 
obtain  it.  We  cannot  demand  God's  favour  as  a 
debt,  but  must  be  humble  supplicants  ifor  it,  that 
God  will  not  only  be  reconciled  to  us,  but  accept 
us,  and  smile  upon  us.  He  prays,  "Be  merciful  to 
me,  in  the  forgiA'eness  of  what  I  have  done  amiss, 
and  in  giving  me  grace  to  do  better  for  the  future. " 

2.  How  he  prayed;  nvith  his  whole  heart;  as  one 
that  knew  how  to  value  the  blessing  he  prayed  for: 
the  gracious  soul  is  entirely  set  upon  the  favour  cf 
God,  and  is  therefore  importunate  for  it;  I  will  not 
let  thee  go,  except  thou  bless  me. 

3.  What  he  pleaded;  the  promise  of  God;  "Be 


562 


PSALMS,  UXIX. 


merciful  to  me,  according  to  thy  zvord.  I  desire  thy  1 
mercy  promised,  and  depend  upon  the  promise  for 
it."  1  hey  that  are  governed  by  the  precepts  of 
the  word,  and  are  resolved  to  keep  them,  {y.  57: ) 
may  plead  the  promises  of  the  word,  and  take  the 
comfort  of  them. 

59.  I  thought  on  my  ways,  and  turned 
my  feet  unto  thy  testimonies.  60.  I  made 
haste,  and  delayed  not  to  keep  thy  com- 
mandments. 

David  had  said  he  would  keep  God's  word,  {v.  57. ) 
and  it  was  well  said;  now  here  he  tells  us  how  and 
in  what  method  he  pursued  that  resolution. 

1.  He  thought  o?i  his  ways;  he  thought  before- 
hand what  he  should  do,  pondering  the  path  of  his 
feet,  (Prov.  iv.  26.)  tliat  he  might  walk  surely,  and 
not  at  all  adventures;  he  thought  after  what  he  had 
done,  reflected  upon  his  life  past,  and  recollected 
the  paths  he  had  walked  in,  and  the  steps  he  had 
taken.  The  word  signifies  a  fixed,  abiding,  thought. 
Some  make  it  an  allusion  to  those  who  work  cm- 
broidery,  who  are  very  exact  and  careful  to  cover 
the  least  flaw;  or,  to  those  who  cast  up  their 
accounts,  who  reckon  with  themselves.  What 
do  I  owe?  What  am  I  worth?  /  thought  not  on 
my  wealth,  (as  the  covetous  man,  xlix.  11.)  but  on 
my  ways;  not  what  I  have,  but  what  I  do:  what  we 
do  will  follow  us  into  another  world,  when  what  we 
have  must  be  left  behind.  Many  are  critical  enough 
in  their  remarks  upon  other  people's  ways,  who  ne- 
ver think  of  their  own;  but  let  every  man  prove  his 
own  work. 

2.  He  turned  his  feet  to  God's  testimonies;  he  de- 
termined to  make  the  word  cf  God  his  rule,  ?.nd  to 
walk  bv  that  rule.  He  turned  from  the  by-paths 
to  which  he  had  turned  aside,  and  returned  to  God's 
testimonies:  he  turned  not  only  his  eye  to  them,  but 
his  feet;  his  affections  to  the  love  cf  God's  word, 
and  his  conversation  to  the  practice  of  it.  The  bent 
and  inclinations  of  his  soul  were  toward  God's  tes- 
timonies, and  his  conversation  was  governed  by 
them.  Penitent  reflections  must  produce  pious  re- 
solutions. 

3.  He  did  this  immediately,  and  without  demur; 
(x;.  60.)  I  made  haste,  arid  delayed  not.  When  we 
are  under  convictions  of  sin,  we  must  strike  while 
the  iron  is  hot,  and  nr't  think  to  defer  the  prose- 
cution of  them,  as  Felix  did,  to  a  more  corivenient 
season;  when  we  are  called  to  duty,  we  must  lose  no 
time,  but  set  about  it  to-day,  wliile  it  is  called  to-day. 

Now,  this  account,  which  David  here  gives  of 
himself,  mav  refer  to  his  constant  practice  every 
day;  he  reflected  en  his  ways  at  night,  directed  his 
feet  to  God's  testimonies  in  the  morning,  and  what 
his  hand  found  to  do  that  was  good,  he  did  it  with- 
out delav;  or  it  may  refer  to  his  first  acquaintance 
with  God  and  religion,  when  he  began  to  throw  off" 
the  vanitv  of  childhood  and  youth,  and  to  remember 
his  Creator;  that  blessed  change  was,  by  the  grace 
of  God,  thus  wrought.  Note,  (1.)  Conversion  be- 
gins in  serious  consideration,  Ezek.  xviii.  28.  Luke 
XV.  17.  (2.)  Consideration  must  end  in  a  sound 
conversion.  To  what  purpose  have  we  thought  on 
our  wavs,  if  we  do  not  turn  our  feet  with  all  speed 
to  God's  testimonies? 

6 1 .  The  bands  of  the  wicked  have  robbed 
me :  hit  I  have  not  forgotten  thy  law. 

Here  is,  1.  The  malice  of  David's  enemies  against 
him ;  they  were  wicked  men,  who  hated  him  for  his 
godliness;  thcie  were  bands  or  troops  of  them  con- 
ifederate  against  him;  tliey  did  him  all  the  mischief 
they  could,  they  robl)ed  iiim;  having  endeavoured 
to  take  away  his  good  name,  {y.  51.)  they  set  upon 
lii.s  goods,  and  spoiled  him  of  them,  either  by  plun- 


der in  time  of  war,  or  by  fines  and  confiscatioris 
under  colour  of  law.  Saul  (it  is  likely)  seized  his 
eflfects;  Absalom  his  palace;  the  Amai.ekites  rifled 
Ziklag.  W^orldly  wealth  is  what  we  mav  be  rob- 
bed of.  David,  though  a  man  of  war,  could  nor 
keep  his  own.      Thieves  break  through  and  steal. 

2.  The  testimony  of  David's  conscience  for  liint, 
that  he  had  held  fast  his  religion  when  he  was  stript 
of  every  thing  else,  as  Job  did,  when  the  bands  (  ." 
the  Chaldeans  and  Sabeans  had  robbed  him;  But 
I  have  not  forgotten  thy  law.  No  care  or  gi-ief 
should  drive  God's  word  out  of  cur  minds,  or  hinder 
ovu'  comfortable  relish  of  it,  and  converse  with  it. 
Nor  must  we  ever  think  the  worse  of  the  ways  of 
God  for  any  trouble  we  meet  with  in  those  ways, 
nor  fear  being  losers  by  our  religion  at  last,  however 
we  may  be  losers  for  it  now. 

62.  At  midnight  I  will  rise  to  give  thanks 
unto  thee,  because  of  thy  righteous  judg- 
ments. 

Though  David  is,  in  this  psalm,  much  in  prayer, 
yet  he  did  not  neglect  the  duty  of  thanksgivmg;  for 
those  that  pray  much  will  have  much  to  give  thanks 
for. 

See,  1.  How  much  God's  hand  was  eyed  in  his 
thanksgivings;  he  does  not  say,  "  /  will  give  thanks, 
because  of  thy  favours  to  me,  which  I  have  the 
comfort  of,"  but,  "Because  of  thy  righteous  judg- 
ments; all  the  disposals  of  thy  providence  in  wis- 
dom and  equity,  which  thou  hast  the  gloiy  of."  We 
must  give  thanks  for  the  asserting  of  God's  honour, 
and  the  accomplishing  of  his  word  in  all  he  does  in 
the  government  of  the  world. 

2.  How  much  David's  heart  was  set  upon  his 
thanksgivings;  he  would  rise  at  midnight,  to  give 
thanks  to  God.  Great  and  good  thoughts  kept  him 
awake,  and  refreshed  him,  instead  of  sleep;  and  so 
zealous  was  he  for  the  honour  of  God,  that,  when 
others  were  in  their  beds,  he  was  upon  his  knees 
at  his  devotions.  He  did  not  affect  to  be  seen  of 
men  in  it,  but  gave  thanks  in  secret,  where  our  hea- 
venly Father  sees.  He  had  praised  God  in  the 
courts  of  the  Lord's  house,  and  yet  he  will  do  it  in 
his  bed-chamber.  Public  worship  will  not  excuse 
us  from  secret  worship.  When  David  found  his 
heart  affected  with  God's  judgments,  he  imme- 
diately offered  up  those  affections  to  God,  in  actual 
adorations,  not  deferring,  lest  they  should  cool.  Yet 
oljserve  his  reverence;  lie  did  not  lie  still  and  give 
thanks,  but  rose  out  of  his  bed,  perhaps,  in  the  cold 
and  in  the  dark,  to  do  it  the  more  solemnly.  And 
see  what  a  good  husband  he  was  of  time;  when  he 
could  not  lie  and  sleep,  he  would  rise  and  pray. 

63.  I  «77i  a  companion  of  all  them  that  fear 

thee,  and  of  them  that  keep  thy  precepts. 

David  had  often  expressed  the  great  love  he  had 
to  God,  here  he  expresses  the  great  love  he  had  to 
the  people  of  God;  and  observe, 

1.  Why  he  loved  them ;  not  so  much  because  they 
were  his  best  friends,  most  firm  to  his  interest,  and 
most  forward  to  seiwe  him,  but  because  they  were 
such  as  feared  God,  and  kept  his  precepts,  and  so  did 
him  honour,  and  helped  him  to  support  his  kingdom 
among  men.  Our  love  to  the  saints  is  then  sincere, 
when  we  love  them  for  the  sake  of  what  we  see  of 
God  in  them,  and  the  service  they  do  to  him. 

2.  How  he  showed  his  love  to  them ;  he  was  a 
companion  of  them.  He  had  not  only  a  spiritual 
communion  with  them  in  the  same  faith  andhope, 
i)ut  he  joined  with  them  in  holy  ordinances  in  the 
courts  of  the  Lord,  where  rich  and  poor,  prince  and 
peasant,  meet  together;  he  sympathized  with  them 
in  their  joys  and  sorrows,  (Heb.  x.  33.)  he  convers- 
ed familiarly  with  them,  communicated  his  cxpc 


PSALMS,  CXIX. 


663 


riences  to  them,  and  consulted  theirs.  He  net  only 
took  such  to  be  his  companions  as  did  fear  God,  but 
he  vouchsafed  himself  to  be  a  companion  with  all, 
with  any,  that  did  so,  wherever  he  met  with  them. 
Though  he  was  a  king,  he  would  associate  with  the 
poorest  of  his  subjects  that  feared  Gcd,  Ps.  xv.  4. 
Jam.  ii.  1. 

64.  The  earth,  O  Lord,  is  full  of  thy 
mercy :  teach  me  thy  statutes. 

Here,  1.  David  pleads  that  God  is  good  to  all  the 
creatures,  according  to  their  necessities  and  capa- 
cities; as  t^ie  heaven  is  full  of  God's  glory,  so  the 
earth  is  full  of  his  mercy,  full  of  the  instances  of 
his  pitv  and  bounty.  Not  only  the  land  of  Canaan, 
where  Gcd  is  known  and  worshipped,  but  the  whole 
earth,  in  many  parts  of  wliich  he  has  no  homage 
paid  him,  is  full  of  his  mercy:  not  only  the  chil- 
dren of  men  upon  the  earth,  but  even  the  inferior 
creatures,  taste  of  (iod's  goodness;  his  tender  mer- 
cits  are  over  all  his  'ivories. 

2.  He  therefore  prays  that  God  would  be  good  to 
hiin  according  to  his  necessity  and  capacity;  "  Teach 
me  thy  statutes.  Thou  feedest  the  young  ravens 
that  cry,  with  food  proper  for  them;  and  wilt  thou 
not  feed  me  with  spiritual  food,  the  bread  of  life, 
which  my  soul  needs  and  craves,  and  cannot  subsist 
without?  The  earth  is  full  of  thy  mercy;  and  is  not 
heaven  too?  Wilt  thou  not  then  give  me  spiritual 
blessings  in  heavenly  places?"  A  gracious  heart 
will  fetch  an  argument  from  any  thing,  to  enforce  a 

f)etition  for  divine  teaching.  Surely  he  that  will  not 
et  his  birds  be  unfed,  will  not  let  his  children  be 
untaught. 

9.  TETH. 

65.  Thou  hast  dealt  well  with  thy  ser- 
vant, O  Lord,  according  unto  thy  word. 
66.  Teach  me  good  judgment  and  know- 
ledge :  for  I  have  believed  thy  command- 
ments. 

Here,  1.  David  makes  a  thankful  acknowledg- 
ment of  God's  gracious  dealings  with  him  all  along; 
Thou  hast  dealt  well  with  thy  servant.  However 
God  has  dealt  with  us,  we  must  own  he  has  dealt 
tvell  with  us,  better  than  we  deserve;  and  all  in 
love,  and  with  design  to  work  for  our  good.  In 
many  instances,  God  has  done  well  for  us,  beyond 
our  expectations;  he  has  done  well  for  all  his  ser- 
vants; never  any  of  them  complained  that  he  had 
used  them  hardly.  Thou  hast  dealt  well  with  me, 
not  only  according  to  thy  mercy,  but  according  to 
thy  word.  God's  favours  look  best  when  they  are 
compared  with  the  promise,  and  are  seen  flowing 
from  that  fountain. 

2.  Upon  these  experiences  he  grounds  a  petition 
for  divine  instruction ;  ^^  Teach  me  good  judgment 
and  knowledge,  that,  by  thy  grace,  I  may  render 
again,  in  some  measure,  according  to  the  benefit 
done  unto  me. "  Teach  me  a  good  taste,  (so  the  word 
signifies,)  a  good  relish,  to  discern  things  that  differ, 
to  distinguish  between  truth  and  falsehood,  good 
and  evil;  for  the  ear  tries  words,  as  the  mouth  tastes 
meat.  We  should  pray  to  God  for  a  sound  mind, 
that  we  may  have  spiritual  senses  exercised,  Heb. 
v.  14.  Many  have  knowledge,  who  have  little  judg-_ 
ment;  they  who  have  both,  are  well  fortified  against 
the  snares  of  Satan,  and  well  furnished  for  the  ser- 
vice of  God,  and  their  generation. 

3.  This  pctitirn  is  backed  with  a  plea;  "For  I 
have  believed  thy  comniand?nents;  received  them, 
and  consented  to-  them  that  they  are  good,  and  sub- 
mitted to  their  government;  therefore.  Lord,  teach 
me."  Where  God  has  given  a  good  heart,  a  good 
head  too  may  in  faith  be  prayed  for. 


67.  Before  I  was  afflicted  I  went  astray; 
but  now  have  I  kept  thy  word. 

David  here  tells  us  what  he  has  experienced, 

1.  Of  the  temptutions  of  a  prosperous  condition; 
"  Before  I  was  afflicted,  while  I  lived  in  peace  and 
plenty,  and  knew  no  sorrow,  /  went  astray  from 
God  and  my  duty."  Sin  is  going  astray;  and  then 
we  are  most  apt  to  wander  frc  m^God,  when  we  are 
easy  and  think  curselves  at  home  in  the  world. 
Prcsperity  is  the  unhappy  occasion  of  much  iniqui- 
ty; it  m;ikes  people  conceited  of  themselves,  in- 
dulgent of  the  flesh,  forgetful  cf  God,  in  love  with 
the  world,  and  deaf  to  the  reproofs  of  the  word. 
See  XXX.  6.  It  is  good  for  us,  when  we  are  afflict- 
ed, to  remember  how,  and  wherein,  we  went  astray, 
before  we  were  afflicted,  that  we  may  answer  the 
eiid  of  the  affliction. 

2.  Of  the  benefit  of  an  afflicted  state;  "  JVow  havr 
I  kefit  thy  word,  and  so  have  been  recovered  from 
rny  wanderings."  God  often  makes  use  of  afflic- 
tions as  a  means  to  reduce  those  to  himself  who 
ha\c  wandered  from  him.  Sanctified  afflictions 
humble  us  for  sin,  and  show  us  the  vanity  of  the 
world ;  they  soften  the  heart,  and  open  the  ear  to 
discipline.  The  prodigal's  distress  brought  him  to 
himself  first,  and  then  to  his  father. 

68.  Thou  art  good,  and  doest  good : 
teach  me  thy  statutes. 

Here,  1.  David  praises  God's  goodness,  and  gives 
him  the  glory  of  it;  Thou  art  good,  and  doest  good. 
All  who  have  any  knowledge  of  God,  and  dealings 
with  him,  will  own  that  he  does  good,  and  therefore 
will  conclude  that  he  is  good.  The  streams  of 
God's  goodness  are  so  numerous,  and  I'un  so  full,  so 
strong,  to  all  the  creatures,  that  we  must  conclude 
the  fountain  that  is  in  himself  to  be  inexhaustible. 
We  cannot  conceive  how  much  good  our  God  does 
eveiy  day,  much  less  can  we  conceive  how  good  he 
is.  Let  .us  acknowledge  it  with  admiration,  and  with 
holy  love  and  thankfulness. 

2.  He  prays  for  God's  grace,  and  begs  to  be  under 
the  guidance  and  influence  of  it;  Teach  7ne  thy  sta- 
tutes. "Lord,  thou  doest  good  to  all,  art  the  boun- 
tiful Benefactor  of  all  the  creatures;  this  is  the  good 
I  beg  thou  wilt  do  to  me, — Insti-uct  me  in  my  duty 
incline  me  to  it,  and  enable  me  to  do  it.  Thou  art 
good,  and  doest  good;  I^ord,  teach  ?ne  thy  statutes, 
that  I  may  be  good,  and  do  good,  may  have  a  good 
heart,  and  live  a  good  life.  It  is  an  encouragement 
to  poor  sinners  to  hope  that  God  will  teach  them  his 
way,  because  he  is  ^oorf  and  upright,  xxv.  8. 

69.  The  proud  have  forged  a  lie  against 
me :  but  I  will  keep  thy  precepts  with  my 
whole  heart.  70.  Their  heart  is  as  fat  as 
grease  :  hit  I  delight  in  thy  law. 

David  here  tells  us  how  he  was  affected  as  to  the 
proud  and  wicked  people  that  were  about  him. 

1.  He  did  not  fear  their  malice,  nor  was  he  by  it 
deterred  from  his  duty;  They  have  forged  a  lie 
against  me;  thus  they  aimed  to  take  away  his  good 
name:  nay,  all  we  have  in  the  world,  even  life  itself, 
may  be  brought  into  danger  by  those  who  make  no 
conscience  of  forging  a  lie.  They  that  were  proud, 
envied  David's  reputation,  because  it  eclipsed  them: 
and  therefore  did  all  they  could  to  blemish  him : 
they  took  a  pride  in  trampling  upon  him:  thev 
therefore  persuaded  themselves  it  was  no  sin  to  tell 
a  deliberate  lie,  if  it  might  but  expose  him  to  con 
tempt.  Theu"  wicked  wit  forged  lies,  invented 
stories,  which  there  was  not  the  least  colour  for, 
to  serve  their  wicked  designs.  And  what  did  Da- 
vid do,  when  he  was  thus  belied?  He  will  bear  it 
patiently;  he  will  keep  that  precept  which  forbids 


564 


PSAJ.MS,  CXIX 


him  to  render  railing  for  railing,  and  will  with  all  his 
heart  sit  down  silent.  He  will  go  on  in  his  duty  with 
constancy  and  resolution;  "Let them  say  what  they 
will,  /  noill  keep  thy  firecefits,  and  not  dread  their 
reproach." 

2.  He  did  not  envy  their  prosperity,  noi-  was  he 
by  it  allured  from  his  duty;  Their  heart  is  as  fat  as 
grease.  The  proud  are  at  ease;  (cxxiii.  4.)  they 
are  full  of  the  world,  and  the  wealth  and  pleasures 
of  it;  and  this  makes  them,  (1.)  Senseless,  secure, 
and  stupid;  they  are  past  feeling;  thus  the  phrase 
IS  used,  (Is:i.  vi.  10.)  Make  the  heart  of  this  people 
fat.  They  are  not  sensible  of  the  touch  of  the  word 
c£  God,  or  his  rod.  (2.)  Sensual  and  voluptuous; 
"  Their  eyes  stand  out  vjith  fatness;  (Ps.  Ixxiii.  7.) 
tiioy  roll  themselves  in  the  pleasures  of  sense,  and 
t  -ke  up  with  them  as  their  chief  good;  and  mucli 
gj xi  may  it  do  them,  I  would  not  change  conditions 
With  them;  /  delight  in  thy  law;  I  build  my  secu- 
rity upon  the  promises  of  God's  word,  and  ha\e 
pleasure  enough  in  communion  with  God,  infinitely 
preferable  to  all  their  delights."  The  children  of 
God,  who  are  acquainted  with  spiritual  pleasures, 
need  not  envy  the  children  of  this  world  their  carnal 
pleasures. 

1\.  It  is  good  for  me  that  I  have  been 
afflicted  ;  that  I  might  learn  thy  statutes. 

See  here,  1.  That  it  has  been  the  lot  of  the  best 
saints  to  be  afflicted.  The  proud  and  the  wicked 
live  in  pomp  and  pleasure,  while  David,  though  he 
kept  close  to  God  and  his  duty,  was  still  in  afflic- 
:ion.  Waters  of  a  full  cup  are  wrung  out  to  God's 
people,  Ixxiii.  10. 

2.  That  it  has  been  the.  advantage  of  God's  peo- 
!)le  to  be  afflicted.  David  could  speak  experimen- 
idUy;  It  was  good  for  me ;  many  a  good  lesson  he 
lad  learnt  by  his  afflictions,  and  many  a  good  duty 
le  had  been  brought  to,  which  otlierwise  had  l)een 
mlearnt  and  undone.  Therefore  God  visited  him 
..'ith  affliction,  that  he  might  learn  God's  statutes; 
nd  the  intention  was  answered,  the  afflictions  iiad 
.:  )ntributed  to  the  improvement  of  his  knuwledge 
nd  grace.  He  that  chastened  him  taught  him. 
tVie  rod  and  reproof  give  wisdom. 

72.  The  law  of  thy  mouth  is  better  unto 
ae  than  thousands  of  gold  and  silver. 

This  is  a  reason  why  David  reckoned,  that,  when 
by  his  afflictions  he  leanied  God's  statutes,  an:l  the 
profit  did  so  much  balance  the  loss,  he  was  really  a 
g  liner  by  them;  for  God's  law,  which  he  gr,t  ac- 
quaintance with  by  his  affliction,  was  bette}-\o  him 
th  ui  all  the  gold  and  silver  which  he  lost  b}'  his 
affliction. 

1.  David  had  but  a  little  of  the  woi-d  of  God,  in 
comparison  with  what  we  have,  yet  sec  how  liigldy 
h--  valued  it;  how  inexcusable  then  are  we,  who 
li  ive  both  the  Old  and  New  Testament  complete, 
aiiil  yet  account  them  as  a  strange  thing!  Oljserve, 
Therefore  he  valued  the  law,  because  it  is  the  law 
of  God's  mouth,  the  revelation  of  his  will,  and  rati- 
ne <1  by  his  authority. 

2.  He  had  a  great  deal  of  gold  and  silver,  in  com- 
parison with  what  we  have,  yet  see  how  little  lie 
values  it;  his  riches  increased,  and  yet  lie  did  not 
set  his  heart  upon  them,  but  upon  the  word  of  God. 
That  was  better  to  him,  yielded  him  better  plea- 
sures, and  better  maintenance,  and  a  better  inheri- 
tance, than  all  the  treasures  he  was  master  of. 
rhose  that  have  read,  and  believe,  David's  Psalms 
uid  Solomon's  Ecclesiastes,  cannot  but  prefer  the 
word  of  God  far  before  the  wealth  of  this  world. 

10.  JOD. 

73.  Thy  hands  have   made  me,  and  fa- 


shioned me :  giv(  me  understandhig,  tiiat  1 
may  learn  thy  commandments. 

Here,  1.  David  adores  God  as  the  God  of  nature, 
and  the  Author  of  his  being;  Thy  hands  have  made 
me  and  fashioned  me,  Job  x.  8.  Eveiy  man  is  as 
truly  tlie  work  of  God's  hands  as  the  first  man  was, 
Ps.  cxxxix.  15,  16.  "Thy  handt  have  not  only 
niade  me,  and  given  me  a  being,  otherwise  I  had 
never  been,  but  fashioned  me,  and  given  me  this 
being,  this  noble  and  excellent  being,  endued  with 
these  powers  and  faculties;"  and  we  must  own  that 
we  HTQ  fearfully  and  wonderfully  viade^ 

2.  He  addresses  himself  to  God  as  the  God  of 
grace,  and  begs  he  will  be  the  Author  of  his  new 
and  better  being.  Gcd  made  us  to  serve  him  and 
enjoy  him;  but  by  sin  we  have  made  ourselves  una- 
ble for  his  senicc,  and  indisposed  for  the  enjoyment 
of  him;  and  we  must  have  a  new  and  divine  nature, 
otherwise  we  had  the  human  nature  in  vain;  there- 
fore David  pravs,  "  Loi'd,  since  thou  hast  made  me 
by  thy  power  for  thy  glory,  make  me  anew  by  thy 
grace,  that  I  may  answer  the  ends  of  my  creation, 
and  live  to  some  pui-pose;  give  me  understanding, 
that  I  may  learn  thy  commandments."  The  way 
in  which  God  recovers  and  secures  his  interest  in 
men,  is,  by  giving  them  an  understanding;  for  by 
that  door  he  enters  into  the  soul,  and  gains  posses- 
sion of  it. 

74.  They  that  fear  thee  will  be  glad 
when  they  see  me ;  because  I  have  hoped 
in  thy  word. 

Here  is,  1.  The  confidence  of  this  good  man  in 
the  hope  of  God's  salvation;  /  have  hoped  in  thy 
word;  and  I  have  not  found  it  in  vain  to  do  so;  it 
has  not  failed  me,  nor  have  I  been  disappointed  in 
my  expectations  from  it.  It  is  a  hope  that  maketh 
not  ashamed;  but  is  present  satisfaction,  and  fruition 
i  at  lust. 

I      2.  The  concurrence  of  other  good  men  with  him 

I  in  tlie  joy  of  that  salvation;  "They  that  fear  thee, 

'  will  be  glad  when  they  see  me  relieved  by  my  hope 

in  thy  word,  and  delivered  according  to  my  hope." 

j  The  comforts  which  some  of  God's  children  have 

I  in  God,  and  the  favours  they  have  received  from 

I  him,  should  be  matter  of  joy  to  others  of  them.     St. 

Paul  often  expressed  the  hope  that  for  God's  grace 

to  him  thanks  would  be  rendered  by  many,  2  Cor. 

i-  11. — iv.  15.     Or  it  may  be  taken  more  generally; 

good  people  are  glad  to  see  one  another;  they  are 

especially  pleased  with  those  (and,  as  I  may  say, 

proud  of^  them)  who  are  eminent  for  their  hope  in 

God's  word. 

75.  I  know,  O  Lord,  that  thy  judgments 
are  right,  and  that  thou  in  faithfulness  hast 
afflicted  me. 

Still  David  is  in  affliction,  and,  being  so,  he  owns, 
1.  That  his  sin  was  justly  corrected;  /  know,  O 
Lord,  that  thy  judgments  are  right,  are  righteous 
ness  itself.  However  God  is  pleased  to  afflict  us, 
he  does  us  no  wrcng,  nor  can  we  charge  him  with 
any  iniquity,  but  must  acknowledge  that  it  is  less 
than  we  have  deserved.  We  know  that  God  is  holy 
in  his  nature,  and  wise  and  just  in  all  the  acts  of  his 
government,  and  therefore  we  cannot  but  know,  in 
the  general,  tliat  his  judgments  are  right,  though, 
in  some  particular  instances,  there  may  be  difficul- 
ties whicli  we  cannot  easily  resolve. 

2.  That  God's  promise  was  graciouslv  perform- 
ed. The  former  may  silence  us  under  our  afflic- 
tions, and  forbid  us  to  repine,  but  this  mav  satisfy 
us,  and  enable  us  to  rejoice;  for  afflictions  are  in 
the  covenant,  and  therefore  they  are  not  onlv  not 
meant  for  our  hurt,  but  they  are  really  intended  for 


PSALMS,  CXIX. 


56o 


our  good;  "In  faithfulness  thou  hast  afflicted  me, 
pursuant  to  the  great  design  of  my  salvation. "  It  is 
easier  to  own,  in  general,  that  GoA's  judgments  are 
right,  than  to  own  it  when  it  comes  to  be  our  own 
case;  but  David  subscribes  to  it  with  application, 
"  Even  my  afflictions  are  just  and  kind." 

76.  Let,  I  pray  thee,  thy  merciful  kind- 
ness be  for  my  comfort,  according  to  thy 
word  unto  thy  servant.  77.  Let  thy  tender 
mercies  come  unto  me,  that  I  may  live  :  for 
thy  law  is  my  delight. 

Here  is,  1.  An  earnest  petition  to  Ciod  for  his 
favour.  They  that  own  the  justice  of  God  in  their 
afflictions,  (as  David  had  done,  v.  75.)  may,  in 
faith,  and  with  humble  boldness,  be  earnest  for  the 
mercy  of  God,  and  the  tokens  and  fruits  of  that 
mercy,  in  their  affliction.  He  prays  for  God's  mer- 
ciful kindness,  {y.  76.)  his  tender  mercies,  v.  77. 
He  can  claim  nothing  as  his  due,  but  all  his  supports 
under  his  affliction  must  come  from  mere  mercy  and 
compassion  to  one  in  misciy,  one  in  want.  "-Let 
these  come  to  me,"  that  is,  "the  evidence  of  them; 
clear  it  up  to  me,  that  thou  hast  a  kindness  for  nie, 
and  mercy  in  store;  and  lit  the  effects  of  them  come; 
let  them  work  my  relief  and  deliverance. " 

2.  The  benefit  he  promised  himself  from  God's 
loving-kindness;  "  Let  it  come  to  me  for  my  com- 
fort; (v.  76.)  that  will  comfort  me,  when  nothing 
else  will;  that  will  comfort  me,  whatever  irrieves 
me."  Gracious  sovds  fetch  all  their  comfort  from  a 
gracious  God,  as  the  Fountain  of  all  happiness  and 
joy;  "Let  it  come  to  me,  that  I  may  live,  that  I 
may  be  revived,  and  my  life  may  be  made  sweet  to 
me,  for  I  have  no  joy  of  it  while  I  am  under  God's 
displeasure.  In  his  favour  is  life,  in  his  frowns  are 
death."  A  good  man  cannot  live,  with  any  satis- 
f.iction,  any  longer  than  he  has  some  tokens  of  God's 
favour  to  him. 

3.  His  pleas  for  the  benefits  of  God's  favour.  He 
pleads,  (1.)  God's  promise;  "Let  me  have  thy 
kindness,  according  to  thy  ivord^  unto  thy  servant; 
the  kindness  which  thou  hast  promised,  and  because 
thou  hast  promised  it."  Our  Master  has  passed 
his  word  to  all  his  servants,  that  he  will  be  kind  to 
them,  and  they  may  plead  it  with  him.  (2.)  His 
own  confidence  and  complacency  in  that  promise; 
"Thy  law  is  my  delight;  I  hope  in  thy  word,  and 
rejoice  in  that  hope."  Note,  Those  that  delight  in 
the  law  of  God,  may  depend  upon  the  favour  of 
God,  for  it  shall  certainly  make  them  happy. 

78.  Let  the  proud  be  ashamed  ;  for  they 
dealt  perversely  with  me  without  a  cause : 
hut  I  will  meditate  in  thy  precepts.  79. 
Let  those  that  fear  thee  turn  unto  me,  and 
those  that  have  known  thy  testimonies. 

Here  David  shows, 

1.  How  little  he  valued  the  ill-will  of  sinners. 
There  were  those  that  dealt  perversely  with  liim,that 
were  peevish  and  ill-conditioned  toward  him,  that 
soue;ht  advantages  against  him,  and  misconstrued 
all  he  said  and  did.  Even  those  that  deal  most  fairly 
may  meet  with  those  that  deal  perv  rsely.  But 
David  mattered  it  not,  for,  (1.)  He  knew  it  was 
without  cause,  and  that  for  his  love  they  were  his 
adversaries.  The  causeless  reproach,  like  the  curse 
causeless,  may  be  easilv  slighted;  it  does  not  hurt 
as,  and  therefore  should  not  move  us.  (2.)  He 
could  pray,  in  faith,  that  they  might  be  ashamed  of 
it,  God's  deahng  favourably  with  him  might  make 
them  ashamed  to  think  that  they  had  dealt  per- 
versely with  him.  "Let  them  be  ashamed;  let 
them  De  brought  either  to  repentance  or  to  iniin." 
(3.)  He  could  go  on  in  the  way  of  his  duty,  and  find 


comfort  in  that.  "  However  they  deal  with  me,  J 
will  meditate  in  thy  jirecefits,  and  entertain  myself 
with  them. " 

2.  How  much  he  valued  the  good-will  of  saints, 
and  how  desirous  he  was  to  stand  right  in  their 
opinion,  and  keep  up  his  interest  in  them,  and  com- 
munion with  them:  Let  those  that  fear  thee,  turn  to 
me.  He  does  not  mean  so  much  that  they  might 
side  with  him,  and  take  up  arms  in  his  cause,  as 
that  they  might  love  him,  and  pray  for  him,  and 
associate  with  him.  Good  men  desire  the  friend- 
ship and  society  of  those  that  are  good.  Some 
think  it  intimates,  that,  when  David  had  been  guilty 
of  that  foul  sin  in  the  murder  of  Uriah,  though  he 
was  a  king,  they  that  feared  God  grew  strange  to 
him,  and  turned  from  him,  for  they  were  ashamed 
of  him;  this  troubled  him,  and  therefore  he  prays. 
Lord,  let  them  turn  to  me  again.  He  desires  espe- 
cially the  company  of  those  that  were  not  only  ho- 
nest, but  intelligent,  that  have  known  thy  testimojiies, 
have  good  lieads  as  well  as  good  hearts,  and  whose 
con\'ersation  will  be  edifying.  It  is  desirable  to 
have  an  intimacy  with  such. 

80.  Let  my  heart  be  sound  in  thy  statutes, 
that  T  be  not  ashamed. 

Here  is,  1.  David's  prayer  for  sincerity,  that  his 
heart  might  be  brought  to  God's  statutes,  and  that 
it  might  be  sound  in  them,  not  rotten  and  deceitful; 
that  he  might  not  rest  in  the  form  of  godliness,  but 
be  acquainted  with,  and  subject  to,  the  power  of  it; 
that  he  might  be  hearty  and  constant  in  religion, 
and  that  his  soul  might  be  in  health. 

2.  His  dread  of  the  consequences  of  hypocrisy; 
that  I  be  not  ashamed.  Shame  is  the  portion  of 
hypocrites,  either  here,  if  it  be  repented  of,  or  here- 
after, if  it  be  not;  "Let  my  heart  be  sound,  that  I 
fall  not  into  scandalous  sin,  tliat  I  fall  not  quite  off 
from  the  ways  of  God,  and  so  shame  myself.  Let 
my  heart  be  sound,  that  I  may  come  boldly  to  the 
throne  of  grace,  and  may  lift  up  my  face  without 
spot  at  the  great  day." 

11.  CAPH. 

8 1 .  My  soul  fainteth  for  thy  salvation ; 
hut  I  hope  in  thy  word.  82.  Mine  eyes  fail 
for  thy  word,  saying,  When  wilt  thou  com- 
fort me? 

Here  we  have  the  psalmist, 

1.  Longing  for  help  from  heaven;  My  soul  faints, 
mine  eyes  fail.  He  longs  for  the  salvation  of  the 
Lord,  and  for  his  word,  that  is,  salvation  according 
to  the  word.  He  is  not  thus  eager  for  the  creatures 
of  fancy,  but  for  the  objects  of  faith;  salvation  from 
the  present  calamities  under  which  he  was  groaning, 
and  the  doubts  and  fears  which  he  was  oppressed 
with.  It  may  be  understood  of  the  coming  of  the 
Messiah,  and  so  he  speaks  in  the  name  of  the  Old 
Testament  church;  the  souls  of  the  faithful  even 
fainted  to  see  that  salvation  of  which  the  prophets 
testified;  (1  Pet.  i.  10.)  their  eyes  failed  for  it. 
Abraham  saw  it  at  a  distance,  and  sq  did  others,  but 
at  such  a  distance  that  it  put  their  eyes  to  the 
stretch,  and  they  could  not  steadfastly  see  it.  Da- 
vid was  now  under  prevailing  dejections,  and,  hav- 
ing been  long  so,  his  eyes  cried  out.  When  wilt  thou 
comfort  me?  Comfort  me  with  thy  salvation,  '-';•«- 
fort  me  with  My  worcf.  Obsei've,  (1.)  The  adiva- 
tion  and  consolation  of  God's  people  are  secured  to 
them  by  the  word,  which  will  certainly  be  fulfilled 
in  its  season.  (2.)  The  promised  salvation  and 
comfort  mav  be,  and  often  are,  long-deferred,  so 
that  they  are  ready  to  faint  and  fall  in  the  expecta 
tion  of  them.  (3.)  Though  we  think  the  time  lone, 
ere  the  promised  salvation  and  comfort  come,  yel 
we  must  still  keep  our  eye  upon  it,  and  resolve  to 


i)G6 


PSALiMS,  CXIX. 


take  up  with  nothing  short  of  it.  "  Thy  salvation,  thy 
word,  thy  comfort,  are  what  my  heart  is  still  upon.'' 
2.  Waiting  for  that  help;  assured  that  it  will 
come,  and  tarrying  till  it  doth  come;  But  I  hope  in 
thy  vjord;  and,  but  for  hope,  the  heart  would  break. 
When  the  eyes  fail,  yet  the  faith  must  not;  for  the 
vision  is  for  an  appointed  time,  and  at  the  ciid  it 
shall  speak,  and  shall  not  lie. 

83.  For  I  am  become  like  a  bottle  in  the 
smoke,  yet  do  I  not  forget  thy  statutes. 

David  begs  God  would  make  haste  to  comfort  him. 

1.  Because  his  affliction  was  great,  and  therefore 
he  was  an  object  of  God's  pity;  Lord,  make  haste 
to  help  me,  for  I  am  become  like  a  bottle  in  the 
smoke,  a  leathern  bottle,  which,  if  it  hung  any 
while  in  the  smoke,  was  not  only  blackened  with 
soot,  but  di-ied,  and  parched,  and  shrivelled  up. 
David  was  thus  wasted  by  age,  and  sickness,  and 
sorrow.  See  how  affliction  will  mortify  the  strongest 
and  stoutest  of  men !  David  had  been  of  a  ruddy 
countenance,  as  fresh  as  a  rose;  but  now  he  is  with- 
ered, his  colour  is  gone,  his  cheeks  are  furrowed. 
Thus  does  man's  beavity  consume  under  God's  re- 
bukes, as  a  moth  frettmg  a  garment.  A  bottle, 
when  it  is  thus  wrinkled  with  the  smoke,  is  thrown 
by,  and  there  is  no  more  use  of  it.  Who  will  put 
wine  into  such  old  bottles?  Thus  was  David,  in  his 
low  estate,  looked  upon  as  a  despised,  broken,  ves- 
sel, and  as  a  vessel  in  which  there  was  no  pleasure. 
Good  men,  when  they  are  drooping  and  melancholy, 
sometimes  think  themselves  more  slighted  than 
really  they  are. 

2.  Because,  though  his  affliction  was  great,  yet  it 
had  not  dnven  him  from  his  duty,  and  therefore  he 
was  within  the  reach  of  God's  promise;  Yet  do  I  not 
forget  thy  statutes.  Whatever  our  outward  condi- 
tion is,  we  must  not  cool  in  our  affLCtinn  to  the  word 
of  God,  nor  let  that  slip  out  of  our  minds;  no  care, 
n  1  grief,  must  crowd  that  out.  As  some  drink  and 
forget  the  law,  (Prov.  xxxi.  5.)  so  others  weep  and 
forget  the  law;  but  we  must,  in  every  condition, 
both  prosperous  and  adverse,  have  the  things  of 
God  m  remembrance;  and,  if  we  be  mindful  of 
God's  statutes,  we  may  pray  and  hope  that  he  will 
be  mindful  of  our  sorrows,  though  for  a  time  he  seems 
to  forget  us. 

84.  How  many  are  the  days  of  thy  ser- 
vant ?  when  wilt  thou  execute  judgment  on 
them  that  persecute  me  ? 

Here,  1.  David  prays  against  the  instnimcnts  of 
his  troubles,  that  God  would  make  liaste  to  execute 
judgment  on  those  that  ])ersecuted  him.  He  prays 
not  for  power  to  avenge  himself,  (he  bore  no  malice 
to  any,)  but  that  God  would  take  to  himself  the 
vengeance  that  belonged  to  him,  and  would  repay, 
(Rom.  xii.  19.)  as  the  God  that  sits  in  the  throne, 
judging  right.  There  is  a  day  coming,  and  a  great 
and  terrible  day  it  will  be,  when  God  will  execute 
judgment  on  all  the  proud  pci"se''ut(5rs  of  his  peo- 
ple; tribulation  to  them  that  troubled  them;  Enoch 
foretold  it,  (Jude  14.)  whose  ])ro])lK'cy  perhaps 
David  here  h^d  an  eye  to;  and  that  day  we  are  to  look 
for,  and  pray  for  the  hastening  of;  Come,  Lord 
Jesus,  come  quiekly. 

2.  He  pleads  the  long  continuance  of  his  trouble; 
•'  How  many  are  the  days  of  thy  sen'ant?  The  days 
of  my  life  are  hut  few"  so  some;  "  therefore  let 
them  not  all  be  miserable;  and  therefore  make  haste 
to  appear  for  me  against  my  enemies,  before  I  go 
hence,  andshal/  be  seen  no  more."  Or  rather,  *'l he 
days  of  my  affliction  are  majiy,  thou  seest.  Lord, 
how  many  they  be;  when  wilt  tliou  rettirn  in  mercy 
to  me-*  Sometimes,  for  the  elerts'  sake,  the  days 
nf  trouble  are  shortened.     Oh  let  the  days  of  my 


trouble  be  shortened;  I  am  thy  servant;  and  there 
fore,  as  the  eyes  of  a  servant  are  to  the  hand  of  his 
master,  so  are  mine  to  thee,  until  that  thou  have 
mercy  on  me." 

85.  The  proud  have  digged  pits  for  me, 
which  are  not  after  thy  law.  86.  All  thy 
commandments  are  faithful :  they  persecute 
me  wrongfully;  help  thou  me.  87.  They 
had  almost  consumed  me  upon  earth:  but 
I  forsook  not  thy  precepts. 

David's  state  was  herein  a  type  and  figure  of  the 
state  Ijoth  of  Christ  and  Christians,  that  he  was 
grievously  persecuted:  as  there  are  many  of  his 
psalms,  so  t\iere  are  many  of  the  verses  of  this 
psalm,  which  complain  of  this,  as  those  here.  Where 
observe, 

1.  The  account  he  gives  of  his  persecutors,  and 
their  malice  against  him.  (1.)  They  were /irowrf, 
;ind  in  their  pride  they  persecuted  him,  glorying  in 
this,  that  they  could  trample  upon  one  who  was  so 
much  cried  up,  and  hoping  to  raise  themselves  on 
his  ruins.  (2.)  They  were  unjust;  they  persecuted 
him  ivrongpilly;  so  far  was  he  from  giving  them 
any  provocation,  that  he  had  studied  to  oblige  them; 
but /or  his  love  they  were  his  adversaries.  (3. )  They 
were  spiteful;  they  digged  pits  for  him;  which 
showed  that  they  were  deliberate  in  their  designs 
against  him,  and  that  what  they  did  was  of  malice 
prepense:  it  intimates  likewise,  that  they  were  sub- 
tle and  crafty,  and  had  the  sei-pent's  head  as  well 
as  the  serpent's  venom;  that  they  were  industrious, 
and  would  refuse  no  pains  to  do  him  a  mischief;  and 
treacherous,  laying  snares  in  secret  for  him,  as  hun- 
ters do  to  take  wild  beasts,  xxxv.  7.  Such  has 
been  the  enmity  of  the  serpent's  seed  to  the  seed 
of  the  woman.  (4.)  They  herein  showed  their  en- 
mity to  God  himself;  the  pits  they  digged  for  him 
were  not  after  God's  law;  he  means,  they  Avere  very 
much  against  his  law,  which  forbids  to  devise  evii 
to  our  neighbour,  and  has  particularly  said.  Touch 
not  7nine  anointed.  The  law  appointed,  that  if  a 
man  digged  a  pit  which  occasioned  any  mischief, 
he  slK'uld  answer  for  the  mischief,  (Exod.  xxi. 
33,  34.)  much  more,  when  it  was  digged  with  a  mis- 
chievous design.  (5.)  They  carried  on  their  designs 
airainst  him  so  far,  that  they  had  almost  consumed 
him  upon  earth;  they  went  near  to  ruin  him  and  all 
his  interests.  It  is  possible  that  those  who  shall 
shortly  be  consummate  in  heaven,  may  be,  for  the 
present,  almost  consumed  on  earth;  and  it  is  of  the 
Lord's  mercies,  (and,  considering  the  malice  of  their 
enemies,  it  is  a  miracle  of  mercy,)  that  they  are  not 
quite  consjimed.  But  the  bush  in  which  God  is, 
thrugh  it  bums,  shall  not  be  bunit  up. 

2.  His  application  to  God  in  his  persecuted  state. 
(1.)  He  acknowledges  the  tnith  and  goodness  of  his 
religion,  though  he  suffered;  "However  it  be,  all 
thy  commandments  are  faithful,  and  therefore, 
whatever  I  lose  for  my  observance  of  them,  I  know 
I  shall  not  lose  by  it."  True  religion",  if  it  be  worth 
any  thing,  is  worth  every  thing,  and  therefore  worth 
suffering  for.  "  Men  are  false,  I  find  them  so;  men 
of  low  degree,  men  of  high  degree,  are  so,  there  is 
no  trusting  them;  but  all  thy  commandmnits  are 
faithful,  on  them  I  may  rely."  (2.)  He  begs  that 
(iod "would  stand  by  him,  and  succour  him;  "They 
persecute  me,  help  thou  me;  help  me  under  my 
troubles,  that  I  may  bear  them  patiently,  and  as  be- 
comes me,  and  may  still  hold  fast  my  integrity,  and 
in  due  time  help  me  out  of  my  troubles."  God  help 
me,  is  an  excellent  comprehensive  prayer;  it  is  pity 
that  it  should  ever  be  used  lightly,  and  as  a  by-word. 

3.  His  adherence  to  his  dutv,  notwithstanding  all 
the  malice  of  his  persecutors;  {v.  87.)  But  I  forsook 
not  thy  precepts.    That  which  they  aimed  at,  was. 


PSALMS,  CXIX. 


567 


to  frighten  him  from  the  ways  of  God,  but  they 
could  not  prevail;  he  would  sooner  forsake  all  that 
was  dear  to  him  in  this  world,  than  forsake  the 
■word  of  God;  would  sooner  lose  his  life,  than  lose 
tlie  comfort  of  doing  his  duty. 

88.  Quicken  me  after  thy  loving-kind- 
ness ;  so  sliali  I  keep  the  testimony  of  thy 
mouth. 

Here  is,  1.  David  in  care  to  be  found  in  the  way 
of  his  duty;  his  constant  desire  and  design  are,  to 
keep  the  testimony  of  God's  mouth,  to  keep  to  it  as 
his  rule,  and  to  keep  hold  of  it  as  his  confidence  and 
portion  for  ever.  This  we  must  keep,  whatever 
we  lose. 

2.  David  at  prayer  for  divine  grace  to  assist  him 
therein;  ^^  Quicken  me  after  thy  loving-kindness; 
make  me  alive,  and  make  me  lively,  so  shall  J  keefi 
thy  testimonies;  implying,  that  otherwise  he  should 
not  keep  them.  We  cannot  pi'oceed,  nor  persevere, 
in  the  good  way,  unless  God  quicken  us,  and  put 
life  into  us;  we  are  therefore  here  taught  to  depend 
upon  the  grace  of  Ciod  for  strength  to  do  every  good 
work,  and  to  depend  upon  it  as  grace,  as  purely  the 
fruit  of  God's  favour.  He  had  prayed  before,  Quicken 
me  in  thy  righteousness;  {v.  40.)  but  here.  Quicken 
me  after  thy  loving-kindness.  The  surest  token  of 
God's  good-wiU  toward  us,  is  his  good  work  in  us. 

12.  LAMED. 

89.  For  ever,  O  Lord,  thy  word  is  settled 
in  heaven.  90.  Thy  faithfulness  is  unto  all 
generations ;  thou  hast  estabhshed  the  earth, 
and  it  abideth.  9 1 .  They  continue  this  day 
according  to  thine  ordinances :  for  all  are 
thy  servants. 

Here,  1.  The  psalmist  acknowledges  the  un- 
cliangeableness  of  the  word  of  God,  and  of  all  his 
counsels.  •  'For  ever,  0  Lord,  thy  word  is  settled. 
Thou  art  for  ever  thyself,  so  some  read  it;  thou  art 
the  same,  and  with  thee  there  is  no  variableness,  and 
this  is  a  proof  of  it.  Thy  word,  by  whicli  the  hea- 
vens were  made,  is  settled  there  in  the  abiding  pro- 
ducts of  it;"  or  the  settling  of  God's  word  in  lieaven, 
is  opposed  to  the  changes  and  revolutions  that  are 
here  upon  earth.  Alljiesh  is  grass;  but  the  word 
of  the  Lord  eiidures  for  ex<er.  It  is  settled  in  heave?i, 
in  the  secret  counsel  of  God,  which  is  hid  in  him- 
self, and  is  far  above  out  of  our  sight,  and  is  im- 
moveable, as  mountains  of  brass.  And  his  revealed 
will  is  as  firm  as  his  secret  will;  as  he  will  fulfil  the 
thoughts  of  his  heart,  so  no  word  of  his  shall _/a//  to 
the  ground;  ior  it  ioWows  h -re.  Thy  faithfulness  is 
unto  all  generations;  the  promise  is  sure  to  every 
age  of  the  church,  and  it  cannot  be  antiquated  by 
track  of  time.  The  promises  that  look  ever  so  far 
forward  shall  be  performed  in  their  season. 

2.  He  produces,  for  proof  of  it,  the  constancy  of 
the  course  of  nature;  Thou  hast  established  the 
earth,  and  it  abides;  it  is  what  it  was  at  first  made, 
and  where  it  was  at  first  placed,  poised  with  its  own 
weight,  and,  notwithstanding  the  convulsions  in  its 
own  bowels,  the  agitations  of  the  sea  that  is  inter- 
woven with  it,  and  the  violent  concussions  of  the 
atmosphere  that  surrounds  it,  remains  unmoved. 
"Thetf  (the  heavens  and  the  earth,  and  all  the 
hosts  of  both)  "co7itinue  to  this  day  according  to 
Uiine  ordinances;  they  remain  in  the  posts  wherein 
thou  hast  set  them,  they  fill  up  the  place  assigned 
them,  and  answer  the  purposes  for  which  they  were 
intended."  The  stability  of  the  ordinances  of  day 
and  night,  of  heaven  and  earth,  is  produced,  to  prove 
the  perpetuity  of  God's  covenant,  Jer.  xxxi.  35,  36. 
— xxxiii.  20,  21.  It  is  by  virtue  of  God's  promise 
to  Noah,  (Gen.  vih.  22.)  that  day  and  iiight,  sum- 


mer and  wintrr,  cbscrve  a  steady  course.  "They 
have  contiiraed  to  this  day,  and  shall  still  continue 
to  the  end  <  f  time,  acting  according  to  the  ordinances 
which  were  at  first  given  tliem;  for  all  are  thy  ser- 
vants, they  do  tliy  will,  and  set  forth  thy  glory,  and 
in  both  are  thy  servcmts."  All  the  creatures  are,  in 
tlieir  places,  and  according  to  their  capacities,  ser- 
viceable to  their  Creator,  and  answer  the  ends  of 
their  creation;  and  shall  man  be  the  only  rebel,  the 
only  revolter  from  his  allegiance,  and  the  only  un- 
profitable burthen  of  the  earth? 

92.  Unless  thy  law  had  been  my  delight,  1 
should  then  have  perished  in  mine  affliction. 

Here  is,  1.  The  great  distress  that  David  was  in; 
he  was  in  affliction,  and  ready  to  perish  in  his  afflic- 
tion; not  likely  to  die,  so  much  as  likely  to  despair: 
he  was  ready  to  give  up  all  for  gone,  and  to  lock 
upon  himselt  as  cut  off  from  God's  sight;  he  there- 
fore admires  the  goodness  of  God  to  him,  that 
he  had  not  perished,  that  he  kept  the  possession 
of  his  own  soul,  and  was  not  driven  out  cf  his  wits 
by  his  troubles,  but  especially  that  he  was  en- 
abled to  keep  close  to  his  God,  and  was  net  driven 
off  from  his  religion  by  them.  Though  we  are 
not  kept  from  affliction,  yet,  if  we  are  kept  frcm 
perishing  in  our  affliction,  we  have  no  reason  to  say, 
We  have  cleansed  our  hands  in  vain;  or.  What  jircf.t 
is  it  that  we  have  served  God? 

2.  His  support  in  this  distress.  God's  law  was 
his  delight,  (1.)  It  had  been  so  formerly,  and  the 
remembrance  of  that  was  a  comfort  to  him,  as  it 
afforded  him  a  good  evidence  of  his  integrity.  (2.) 
It  was  so  now  in  liis  affliction;  it  afibrdtd  him  abun- 
dant matter  of  comfort,  and  from  these  fountains  <  f 
life  he  drew  living  waters,  when  the  cisterns  of  the 
creature  were  broken  or  dried  up.  His  ccnvt  i-se 
with  God's  law,  and  his  meditations  on  it,  were  his 
delightful  entertainment  in  solitude  and  sorrow.  A 
Bil)le  is  a  pleasant  companion  at  any  time,  if  we 
piease. 

93.  I  will  never  forget  thy  precepts:  for 
with  them  thou  hast  quickened  m  3. 

Here  is,  1.  A  very  good  resolution;  "Twill  nex>er 
forget  thy  precepts,  but  will  always  ret? .m  a  remem- 
brance of,  and  regard  to,  thy  word  as  my  itile. "  It 
is  a  resolution  t\jr  peipetuity,  never  to  be  altered. 
Note,  The  best  evidence  of  our  love  to  the  word  of 
God,  is,  never  to  forget  it.  We  must  resolve  t!iat , 
we  will  never,  at  any  time,  cast  off  our  religi(  n,  ;.nd 
never,  upon  any  occasion,  l;iy  aside  our  religio'  ,  but 
that  we  will  be  constant  to  it,  and  presevere  ii  it. 

2.  A  very  good  reas  n  for  it;  "For  by  thei  i  thou 
hast  quickened  me;  not  only  they  arc  quickening, 
but,"  (1.)  "They  have  been  so  to  me,  I  have  ft  unci 
them  so."  Those  speak  best  of  the  things  of  God 
who  speak  by  expenence,  who  can  s?.y,  that  by  the 
word  the  spiritual  life  has  been  begun  in  them,  main- 
tained and  strengthened  in  them,  excited  and  com- 
forted in  them.  (2.)  "Thou  hast  made  them  so;" 
the  word  of  itself,  without  the  grace  of  God,  would 
not  quicken  us;  ministers  can  but  prophesy  upon 
the  dry  bones,  they  cannot  put  life  into  them;  but, 
ordinarily,  the  grace  of  God  works  by  the  word,  and 
makes  use  of  it  as  a  means  of  quickening;  and  this 
is  a  good  reason  why  we  should  never  forget  it,  but 
should  highly  value  what  God  has  put  such  honour 
upon,  and  dearly  love  what  we  have  found  such 
benefit  by,  and  hope  still  to  find.  See  here  what  is 
the  best  help  for  bad  memories,  namely,  good  affec- 
tions; if  we  are  quickened  by  the  word,  we  shall 
never  forget  it;  nay,  that  word  that  does  really 
quicken  us  to,  and  in,  our  duty,  is  not  forgotten; 
though  the  expressions  be  lost,  if  the  /mpression^j 
remain,  it  is  well. 


568 


PSALMS,  CXIX. 


94.  I  am  tliine;  save  ine;  for  I  have  sought 
ihy  precej3ts. 

Here,  1.  D.ivid  claims  relation  to  God;  "/  am 
'  thine,  devoted  to  thee,  and  owned  by  thee,  thine  in 
covenant."  He  does  not  say,  T/iou  art  ?nine,  {nsDr. 
Manton  observes,)  though  that  follows  of  course, 
because  that  were  a  higher  challenge;  but,  I  am 
thine,  expressing  himself  in  a  more  humble  and 
dutiful  way  of  resignation;  nor  does  he  say,  /  am 
thus,  but,  /  am  thine,  not  pleading  his  own  good 
property  or  qualification,  but  God's  propnety  in  him ; 
"Ia?n  thine,  not  my  own,  not  the  world's." 

2.  He  proves  his'claim;  *'I have  sought  thy  pre- 
cepts, I  have  carefully  inquired  concerning  my  duty, 
and  diligently  endeavoured  to  do  it. "  This  will  be 
the  best  evidence  that  we  belong  to  God;  all  that 
are  his,  though  they  have  not  found  perfection,  are 
seeking  it. 

3.  He  improves  his  claim;  ^'I am  thine;  save  me, 
save  me  from  sin,  save  me  from  ruin. "  Those  that 
have,  in  sincerity,  given  up  themselves  to  God,  to 
be  his,  may  be  sure  that  he  will  protect  thern,  and 
preserve  them  to  his  heavenly  kingdom,  Mai.  iii.  18. 

95.  The  wicked  have  waited  for  me,  to 
destroy  me:  but  I  will  consider  thy  tes- 
timonies. 

Here,  1.  David  complains  of  the  malice  of  his 
enemies;  The  ivicked  (and  none  but  such  would  be 
enenaies  to  so  good  a  man)  have  waited  for  me,  to 
destroy  me;  they  were  very  cruel,  and  aimed  at  no 
less  than  his  destruction;  they  were  \ery  crafty, 
and  sought  all  opportunities  to  do  him  a  mischief; 
and  they  were  confident,  they  expected,  (so  some 
read  it,)  that  they  should  destroy  him,  they  thought 
themselves  sure  of  their  prey. 

2.  He  comforts  himself  in  the  word  of  God,  as 
his  protection;  "While  they  are  contriving  my  de- 
struction, /  consider  thy  testimonies,  which  secure 
to  me  my  salvation."  "God's  testimonies  are  then 
likely  to  be  our  support,  when  we  consider  them, 
and  dwell  in  our  thoughts  upon  them. 

96.  I  have  seen  an  end  of  all  perfection  : 
but  thy  commandment  is  exceeding  broad. 

Here  we  have  David's  testimony,  from  his  own 
experience, 

1.  Of  the  vanity  of  the  world,  and  its  insufficiency 
to  make  us  happy;  I  have  seen  an  end  of  all  perfec- 
tion. Poor  perfection  which  one  sees  an  end  of ! 
Yet  such  are  all  those  things  in  this  world  which 
pass  for  perfections.  David,  in  his  time,  had  seen 
Goliath,  the  strongest,  overcome;  Asahel,  the  swift- 
est, overtaken;  Ahithoph el,  the  wisest,  befooled;  Ab- 
salom, the  fairest,  deformed;  and,  in  short,  he  had 
seen  an  end  of  perfection,  of  all  perfection;  he  saw 
it  by  faith,  he  saw  it  by  observation,  he  saw  an  end 
of  the  perfection  of  the  creature,  both  in  respect  of 
sufficiency,  it  was  scanty  and  defective,  (there  is 
that  to  be  done  for  us  which  the  creature  cannot  do,) 
and,  in  respect  of  continuance,  it  will  not  last  our 
time,  for  it  will  not  last  to  eternity,  as  we  must. 
The  glory  of  man  is  but  as  the  flower  of  the  grass. 

2.  Of  the  fulness  of  the  word  of  God,  and  its 
sufficiency  for  our  satisfaction;  But  thy  command- 
ment is  broad,  exceeding  broad.  The  word  of  God 
reaches  to  all  cases,  to  all  times.  The  divine  law 
lays  a  restraint  upon  the  whole  man,  is  designed  to 
sanctify  us  wholly.  There  is  a  great  deal  required 
and  forbidden  in  every  commandment.  The  divine 
promise  (for  that  also  is  commanded)  extends  itself 
to  all  our  burthens,  wants,  and  grievances,  and  has 
that  in  it  which  will  make  a  portion  and  happiness 
for  us  when  we  have  seen  an  end  of  all  perfection. 


13.  MEM. 

97.  O  how  love  I  thy  law  !  it  is  my 
meditation  all  the  day. 

Here  is,  1.  David's  inexpressible  love  to  the  word 
of  God;  0  how  love  I  thy  law!  He  protests  his  af- 
fection to  the  word  of  God  with  a  holy  vehemency; 
he  found  that  love  to  it  in  his  heart,  which,  consider- 
ing the  con-uption  of  his  nature,  and  the  temptation 
of  the  world,  he  could  not  but  wonder  at,  and  at  that 
grace  which  had  wrought  it  in  him.  He  not  only 
loved  the  promises,  but  loved  the  law,  and  delighted 
in  it  after  the  inner  man. 

2.  An  unexceptionable  evidence  of  this.  What 
we  love,  we  love  to  think  of;  by  this  it  appeared 
that  David  loved  the  word  of  God,  it  was  his  medi- 
tation. He  not  only  read  the  book  of  the  law,  but 
digested  what  he  read  in  his  thoughts,  and  was  de- 
livered into  it  as  into  a  mould:  it  was  his  meditation, 
not  only  in  the  night,  when  he  was  silent  and  soli- 
tary, and  had  nothing  else  to  do,  but  in  the  day, 
when  he  was  full  of  business  and  company;  nay,  and 
all  the  day  some  good  thoughts  were  interwoven 
with  his  common  thoughts;  so  full  was  he  of  the 
word  of  God. 

98.  Thou,  through  thy  commandments, 
hast  made  me  wiser  than  mine  enemies : 
for  they  are  ever  with  me.  99.  I  have  more 
understanding  than  all  my  teachers:  for 
thy  testimonies  are  my  meditation.  1 00.  1 
understand  more  than  the  ancients,  because 
I  keep  thy  precepts. 

We  have  here  an  account  of  David's  learning,  not 
that  of  the  Egyptians,  but  of  the  Israelites  indeed. 

1.  Tlie  good  method  by  which  he  got  it.  In  his 
youth,  he  minded  business  in  tlie  country,  as  a  shep- 
herd; from  his  youth,  he  minded  business  in  the 
court  and  camp;  which  way,  then,  could  he  get  any 
great  stock  of  learning?  He  tells  us  here  how  he 
came  by  it;  he  had  it  from  God  as  the  Author; 
Thou  hast  made  me  wise:  all  true  wisdom  is  from 
God.  He  had  it  by  the  word  of  God,  as  the  means; 
bv  his  co?nmandments  and  his  testimojiies.  These 
are  able  to  mafce  us  wise  to  salvation,  and  to  furnish 
the  man  of  God  for  every  good  work.  (1.)  These 
David  took  for  his  constant  companions;  '*  They  are 
rt>er  with  me,  ever  in  my  mind,  ever  in  my  eve." 
A  good  man,  wherever  he  goes,  cames  his  Bible 
along  with  him,  if  not  in  his  hands,  yet  in  his  head 
and  in  his  heart.  (2.)  These  he  took  frr  the  de- 
lightful subject  of  his  thoughts;  they  were  his  medi' 
tation,  not  only  as  matters  of  speculation  for  his  en- 
tertainment, as  scholars  meditate  on  their  notions, 
but  as  matters  of  concern,  for  his  right  manage- 
ment, as  men  of  busin'\ss  think  of  their  business, 
that  they  may  do  it  in  the  best  manner.  (3.)  These 
he  took  for  the  commanding  iiilcs  of  all  his  actions; 
I  keep  thy  precepts;  I  make  conscience  of  doing  my 
dutv  in  everv  thing.  The  best  way  to  improve  in 
knowledge  is,  to  abide  and  abound  in  sill  the  in- 
stances of  serious  godliness;  for,  //  any  man  do  his 
will,  he  shall  know  of  the  doctrine  of  Christ,  shall 
know  more  and  more  of  it,  John  vii.  17.  The  love 
of  the  truth  prei^ares  for  the  light  of  it;  the  pure  in 
heart  shall  see  God  liere. 

2.  The  great  eminency  he  attained  to  in  it.  By 
studying  and  practising  God's  commandments,  and 
making  them  his  nile,  he  learnt  to  behave  himself 
wisehi  in  all  his  ways,  1  Sam.  xviii.  14.  (1.)  He 
outwitted  his  enemies;  God,  by  these  means,  made 
him  Aviser  to  baffle  and  defeat  their  designs  against 
him  than  thev  were  to  lay  them.  Heavenly  wis- 
dom will  carry  the  point,  at  last,  against  camal 
policy.     By  keeping  tlie  commandments,  we  securt 


PSALMS,  CXIX. 


569 


God  on  our  side,  and  make  him  our  Friend,  and 
therein  are  certainly  wiser  than  those  that  make 
him  their  Enemy:  .by  keeping  the  commandments, 
we  preserve  to  ourselves  that  peace  and  quiet  of 
mind  which  our  enemies  would  rob  us  of,  and  so  are 
wise  for  ourselves,  wiser  than  they  are  for  them- 
selves, for  this  world  as  well  as  for  the  other.  (2.) 
He  outstript  his  teachers,  and  had  more  under- 
standing than  all  of  them.  He  means  either  those 
who  would  have  been  his  teachers,  who  blamed  his 
conduct,  and  undertook  to  prescribe  to  him:  by 
keeping  Ciod's  commandments,  he  managed  his 
matters  so,  that  it  appeared,  in  the  event,  he  had 
taken  the  right  measures,  and  they  had  taken  the 
wrong.  Or,  he  may  mean  those  who  should  have 
been  his  teachers,  the  priests  and  Levitcs,  who  sat 
in  Moses's  chair,  and  whose  lips  ought  to  have  kept 
knowledge,  but  who  neglected  the  study  of  the  law, 
and  minded  their  honours  and  revenues,  and  the 
formalities  only  of  their  religion;  and  so  David,  who 
conversed  much  with  the  scriptures,  by  that  means 
became  more  intelligent  than  they.  Or,  he  may 
mean  those  who  had  been  his  teachers  when  he  was 
young;  he  built  so  well  upon  the  foundation  which 
they  had  laid,  that,  with  the  help  of  his  Bible,  he 
became  able  to  teach  them,  to  teach  them  all.  He 
was  not  now  a  babe  that  needed  milk,  but  hads/2/- 
ritual  sejises  exercised,  Heb.  v.  14.  It  is  no  reflec- 
tion upon  our  teachers,  but  rather  an  honour  to 
them,  to  improve  so  as  really  to  excel  them,  and  not 
to  need  them.  By  meditation  we  preach  to  ovn*- 
selves,  and  so  we  come  to  understand  more  than 
our  teachers,  for  we  come  to  understand  our  own 
hearts,  which  they  cannot.  (3.)  He  outdid  the  an- 
cients; either  those  of  his  day,  he  was  young,  like 
Elihu,  and  they  were  very  old,  (but  his  keeping  of 
God's  precepts  taught  him  more  wisdom  than  the 
multitude  of  their  years,  Job  xxxii.  7,  8. )  or  those 
of  former  days:  he  himself  quotes  the  proverb  of  the 
ancients;  (1  Sam.  xxiv.  13.)  but  the  word  of  God 
gave  him  to  understand  things  better  than  he  could 
do  by  tradition,  and  all  the  learning  that  was  handed 
down  from  preceding  ages.  In  short,  the  written 
word  is  a  sui-er  guide  to  heaven  than  all  the  doctors 
and  fathers,  the  teachers  and  ancients,  of  the  church; 
and  the  sacred  writings  kept,  and  kept  to,  will  teach 
us  more  wisdom  than  all  their  writings. 

101.  I  have  refrained  my  feet  from  every 
evil  way,  that  I  may  keep  thy  word. 

Here  is,  1.  David's  care  to  avoid  the  ways  of  sin; 
"  I  have  refrained  my  feet  from  the  evil  ivaijs  they 
were  ready  to  step  aside  into;  I  checked  myself,  and 
drew  back,  as  soon  as  I  was  aware  that  I  was  enter- 
ing into  temptation."  Though  it  was  a  broad  way, 
a  green  way,  a  pleasant  way,  and  a  way  that  many 
walked  in,  yet,  being  a  sinful  way,  it  was  an  evil 
way,  and  he  refrained  his  feet  from  it,  foreseeing 
the  end  of  that  way.  And  his  care  was  universal ; 
he  shunned  every  c\\\  way.  By  the  nvords  of  thy 
lifis  I  have  ke/it  me  from  the  /laihs  of  the  destroyer, 
xvii.  4. 

2.  His  care  to  be  found  in  the  way  of  duty;  That 
I  might  keep  thy  word,  and  never  transgress  it. 
His  abstaining  from  sin  was,  (1.)  An  evidence  that 
he  did  conscientiouslv  aim  to  kee/i  God's  word,  and 
had  made  that  his  inile.  (2. )  It  was  a  means  of  his 
keeping  God's  word  in  the  exercises  of  religion;  for 
we  cannot,  with  any  comfort  or  boldness,  attend  on 
God  in  holy  duties,  so  as  in  them  to  keep  his  word, 
while  we  are  under  guilt,  or  in  any  by-way. 

102.  I  have  not  departed  from  thy  judg- 
ments :  for  thou  hast  taught  me. 

Here  is,  1.  David's  constancy  in  his  religion.  He 
Had  not  departed  from  God's  judgments;  he  had 

Vol.  III.— 4  C 


I  not  chosen  any  other  mle  than  the  word  of  God,  nor 
I  had  he  wilfully  deviated  from  that  nale.  A  constant 
adherence  to  the  ways  of  God,  in  trying  times,  will 
be  a  good  evidence  of  our  integrity. 

2.  The  cause  of  his  constancy;  "  For  thou  hast 
taught  me,  they  were  divine  instructions  that  1 
learned;  I  was  satisfied  that  the  doctrine  was  of 
God,  and  therefore  I  stuck  to  it."  Or  rather,  "It 
was  divine  grace  in  my  heart  that  enabled  me  tc 
receive  those  instnictions. "  All  the  saints  ai'e  taught 
of  God,  foi  he  it  is  that  gives  the  understanding; 
and  those,  and  those  only,  that  are  taught  of  Gcd, 
will  continue  to  the  end  in  the  things  that  they  have 
learned. 

103.  How  sweet  are  tliy  words  unto  my 
taste  !  Yea.,  siceetcr  than  honey  to  my 
mouth  !  104.  Through  thy  precepts  I  get 
understanding :  tlierefore  I  hate  eveiy  false 
way. 

Here  is,  1.  The  wonderful  pleasure  and  delight 
which  Da\  id  took  in  the  word  of  God;  it  was  sweet 
to  his  taste,  sweeter  than  honey.  There  is  such  a 
thing  as  a  spiritual  taste,  an  inward  savour  and 
I'clishof  divine  things;  such  an  evidence  of  them  to 
ourselves,  by  experience,  as  we  cannot  give  to  others. 
We  have  heard  him  ourselves,  John  iv.  42.  To  this 
scripture-taste  the  word  of  God  is  sweet,  very  sweet, 
sweeter  than  any  of  the  gratifications  of  sense,  even 
those  that  are  most  delicious.  David  speaks  as  if 
he  wanted  words  to  express  the  satisfaction  he  took 
in  the  discoveries  of  the  divine  will  and  grace  no 
pleasure  was  cf  mparable  to  it. 

2.  The  unspeakable  profit  and  advantage  he 
gained  by  the  word  ot  God;  (1.)  It  helped  him  to 
a  good  head;  "  Through  thy  precepts  I  get  under- 
standing, to  discei'n  between  truth  and  falsehood, 
good  ?.nd  evil,  so  as  not  to  mistake  either  in  the  con- 
duct of  my  own  life,  or  in  advising  others."  (2.)  It 
helped  him  to  a  good  heart;  "  Therefore,  because  I 
have  got  understanding  of  the  truth,  /  hate  every 
false  way,  and  am  steadfastly  resolved  not  to  turn 
aside  into  it."  Observe  here,  The  way  of  sin  is  a 
false  way,  it  deceives,  and  will  niin,  all  that  walk 
in  it;  it  is  the  wrong  way,  and  yet  it  seems  to  a  man 
right,  Prov.  xiv.  12.  It  is  the  character  of  every 
good  man,  that  he  hates  the  way  of  sin,  and  hates  it 
because  it  is  a  false  way;  he  not  only  refrains  his 
feet  from  it,  {y.  101.)  but  he  hates  it,  has  an  antipa- 
thy to  it,  and  a  dread  of  it.  Those  who  hate  sin  as 
sin,  will  hate  all  sin,  hate  every  false  way,  because 
every  false  way  leads  to  dcstructirn.  And  the  more 
understanding  we  get  by  the  word  of  God,  the  more 
rooted  will  our  hatred  of  sin  be;  for,  to  depart  from 
evil,  that  is  understanding;  (Job  xxviii.  28.)  and  the 
more  ready  we  are  in  the  scriptures,  the  better  fur- 
nished we  are  with  answers  to  temptation. 
14.  NUN, 

105.  Thy  word  is  a  lamp  unto  my  feet, 
and  a  light  unto  my  path. 

Observe  here,  1.  The  nature  of  the  word  of  God, 
and  the  great  intention  of  giving  it  to  the  world;  it 
is  a  lamp  and  a  light,  it  disco\ers  to  us  that,  concern- 
ing God  and  ourselves,  which  otherwise  we  could 
not  have  known;  it  shows  us  what  is  amiss,  and  will 
be  dangerous;  it  directs  us  in  our  work  and  way, 
and  a  dark  place  indeed  the  world  would  be  with- 
out it;  it  is  a  lamp  which  we  may  set  up  by  us,  and 
take  into  our  hands  for  our  own  partirular  use, 
Prov.  vi.  23.  The  commandment  is  -a  l:;mp  kept 
burning  with  the  oil  of  the  Spirit;  it  is  like  the  Ismps 
in  the  sanctuary,  and  the  pillar  of  fire,  to  Israel, 

2.  The  use  we  should  make  of  it.  It  must  be  not 
only  a  light  to  our  eyes,  to  gratify  them,  and  fill  our 
heads  with  speculations,  but  a  light  to  our  feet  aiul 


570 


PSALMS,  CXIX. 


to  our  fiath,  to  direct  us  in  the  right  ordering  of  our 
conversation;  both  in  the  choice  of  our  way  in  ge- 
neral, and  in  the  particular  steps  we  take  in  that 
way;  that  we  may  not  take  2l  false  way,  nor  a  false 
step  in  the  right  way.  We  are  theri  truly  sensible 
of  God's  goodness  to  us  in  giving  us  such  a  lamp  and 
light,  when  we  make  it  a  g-uide  to  our  feet,  our  path. 

106.  I  have  sworn,  and  I  will  perform  f/, 
thai  I  will  keep  thy  righteous  judgments. 

Here  is,  1.  The  nv-tion  David  had  of  religion;  it 
is,  kef/ling  God's  rig/ilcous  judgments.  God's  com- 
in  mds  are  his  judgments,  the  dictates  of  infinite 
wisdom.  They  are  righteous  judgments,  consonant 
to  the  eternal  niles  ot  equity,  and  it  is  our  duty  to 
keep  them  carefully. 

2.  The  obligation  he  here  laid  upon  himself  to  be 
religious,  binding  himself,  by  his  own  promise,  to 
that  which  he  was  already  bound  to  by  the  divine 
precept,  and  all  little  enough.  "  I  have  sworn,  I 
have  lifted  up  my  hand  to  the  Lord,  and  I  cannot 
go  back;  and  therefore  must  go  forward,  I  will  per- 
form it."  Note,  (1.)  It  is  good  for  us  to  bind  our- 
selves with  a  solemn  oath  to  be  religious.  We  must 
swear  to  the  Lord  as  subjects  swear  allegiance  to 
their  sovereign,  promising  fealty,  appealing  to  God 
concerning  our  sincerity  in  this  promise,  and  owning 
ourselves  liable  to  the  curse,  if  we  do  not  perform  it. 
(2. )  We  must  often  call  to  mind  the  vows  of  God 
that  are  upon  us,  and  remember  that  we  have 
swoni.  (3.)  We  must  make  conscience  of  perform- 
ing unto  the  Lord  our  oaths;  (an  honest  man  will  be 
as  good  as  his  word;)  nor  have  we  sworn  to  our  own 
hurt,  but  it  will  be  unspeakably  to  our  hurt,  if  we 
do  not  perform. 

107.  I  am  afflicted  very  much:  quicken 
me,  O  Lord,  according  unto  tiiy  word. 

Here  is,  1.  The  presentation  David  makes  of  the 
sorrowful  condition  he  was  in;  J  am  afflicted  very 
much,  afflicted  in  spirit;  he  seems  to  mean  that 
especially:  he  laboured  under  many  discourage- 
ments; without  were  fightings,  within  were  fears: 
this  is  often  the  lot  of  the  best  saints,  therefore  think 
it  not  strange  if  sometimes  it  be  ours. 

2.  The  recourse  he  has  to  God  in  this  condition; 
he  prays  for  his  gi-ace,  "  Quicken  me,  O  Lord; 
m  ike  me  lively,  make  me  cheerful,  quicken  me, 
by  afflictions,  to  greater  dihgence  in  mv  work: 
quicken  7ne;  deliver  me  out  of  my  afflictions, 
which  will  be  as  life  from  the  dead. "  He  pleads 
the  promise  of  God,  guides  his  desires  by  it,  and 
grounds  his  hopes  upon  it;  Quicken  me  according  to 
thy  word.  David  resolved  to  perform  his  ])romises 
to  God,  (x".  106.)  and  therefore  could,  with  humble 
boldness,  beg  of  God  to  make  good  his  word  to  him. 

108.  Accept,  I  beseech  thee,  the  free-will- 
offerings  of  my  mouth,  O  Lord,  and  teach 
me  thv  judgments. 

Twv  things  we  are  here  taught  to  pray  f"r,  in 
reference  to  our  religious  performances. 

1.  Acceptance  of  them;  this  w^  must  aim  at  in 
all  we  do  in  religion,  that,  whether  present  or 
absent,  we  mav  be  accepted  of  the  Lord.  That 
which  David  here  eaniestlv  prays  fcr  the  accept- 
ance of,  is,  the  free-will-ojfrrings,  not  of  his  ])urse, 
but  nf  his  mouth,  his  prayers  and  praises;  the  calves 
of  our  li/is,  (Hos.  XIV.  2.)  the  fruit  of  our  lips, 
(Heb.  i.  15.)  these  are  the  spiritual  off"erings  which 
all  Christians,  as  spiritual  ])riests,  must  offer  to  Ciod; 
and  they  must  be  free-will-offerings,  for  we  must 
off"cr  them  abundantly  and  cheerfully;  and  it  is  this 
willing  mind  that  is  accepted.  The  more  there  is 
of  freeness  and  willingness  in  the  service  of  God,  the 
more  pleasing  it  is  to  him. 


2.  Assistance  in  them ;  Teach  me  thy  judgmertit,. 
We  cannot  offer  any  thing  to  God,  which  we  have 
reason  to  think  he  will  accept  of,  but  what  he  is 
pleased  to  instiiict  us  in  the  doing  of;  and  m  e  must 
be  as  earnest  for  the  grace  of  God  in  us,  as  loi  the 
favour  of  God  towards  us. 

109.  My  soul  is  continually  in  my  hand : 
yet  do  I  not  forget  thy  law.  110.  The 
wicked  have  laid  a  snare  for  me :  yet  ] 
erred  not  from  thy  precepts. 

Here  is,  1.  David  in  danger  of  losing  his  life. 
There  is  but  a  step  between  him  and  death,  for  the 
wicked  have  laid  a  snare  for  him;  Saul  did  so  many 
a  time,  because  he  hated  him  for  his  piety. 
Wherever  he  was,  he  found  some  design  or  other 
laid  against  him  to  take  away  his  life,  for  that  was  it 
they  aimed  at;  wliat  they  could  not  eff'ect  by  open 
force,  they  hoped  to  comj^ass  by  treachery,  which 
made  him  say.  My  soul  is  continually  in  my  hand: 
it  was  not  so  with  him,  only  as  a  mari,  (so  it  is  ti-ue 
of  us  all;  wherever  we  are,  we  lie  exposed  to  the 
strokes  of  death,  what  we  carry  in  our  hand,  is 
easily  snatched  away  from  us  by  vi(5lcnce,  or,  if 
sandy,  as  our  life  is,  it  easily  of  itself  slips  through 
our  lingers,)  but  as  a  man  of  war,  a  soldier,  who 
often  jeoparded  his  life  in  the  high  places  of  the 
field;  and  especially  as  a  man  after  God's  own 
heart,  and,  as  such,  hated  and  persecuted,  and  al- 
ways delivered  to  death,  (2  Cor.  iv.  11.)  killed  all 
the  day  long. 

2.  David  in  no  danger  of  losing  his  religion,  not- 
withstanding this.  Thus,  in  Jeopardy  every  hour, 
and  yet  constant  to  God  and  his  duty,  none  of  these 
things  move  him:  for,  (1.)  \ie^  does  not  forget  the 
law,  and  therefore  he  is  likely  to  persevere.  In  the 
multitude  of  his  cares  for  his  own  safety,  he  finds 
room  in  his  head  and  heart  for  the  word  of  God,  and 
has  that  in  his  mind  as  fresh  as  ever;  and,  where 
that  dwells  richly,  it  will  be  a  well  of  living  water. 
(2.)  He  has  not  yet  erred  from  God's  precepts,  and 
therefore  it  is  to  be  hoped  he  will  not.  He  had  stood 
many  a  shock,  and  kept  his  ground,  and  surely  that 
grace  which  had  helped  him  hitherto  would  not  fail 
him,  but  would  still  prevent  his  wanderings. 

111.  Thy  testimonies  have  I  taken  as  a 
heritage  for  ever:  for  they  are  the  rejoicing 
of  my  heart.  1 12.  I  have  inclined  my  heart 
to  perform  thy  statutes  always,  even  unto 
the  end. 

The  psalmist  here,  in  a  most  affectionate  man- 
ner, like  an  Israelite  indeed,  resolves  to  stick  to  the 
word  of  God,  and  to  live  and  die  by  it 

1.  He  resolves  to  portion  himself  in  it,  and  there 
to  seek  his  happiness,  nay,  there  to  enjoy  it;  "  Thy 
testimonies,  the  truths,  the  ])romises,  of  thy  worcf, 
have  I  taken  as  a  heritage  for  ever,  for  they  are  the 
rejoicing  of  my  heart. "  The  present  delight  he  took 
in  them  was  aii  evidence  that  the  good  things  con- 
tained in  them  were,  in  his  account,  the  best  things, 
and  the  treasure  which  he  set  his  heart  unon.  (1.) 
He  expected  an  etemal  hajjpiness  in  God  s  testimo- 
nies; the  covenant  God  had  made  with  him  was  an 
everlasting  covcn;mt,  and  therefore  he  took  it  as  a 
heritage  for  ex>er.  If  he  could  not  yet  say.  They 
are  my  heritage,  yet  he  could  say,  "I  have  made 
c/io/cr  "of  them  for  my  heritage,  and  will  never  take 
up  with  a  portion  in  this  life,"  xvii.  14,  15.  God's 
testimonies  are  a  heritage  to  all  that  have  received 
the  Spirit  of  adoption;  for,  if  children,  then  heirs; 
they  are  a  heritage  for  n<er,  and  that  no  earthly 
heritage  is;  (1  Pet.  i.  4.)  all  the  saints  accept  therh 
as  such,  take  up  with  them,  live  upon  them,  and 
can  therefore  be  content  with  but  little  of  this  world. 


PSALMS,  CXIX 


571 


(2.)  He  enjoyed  a  present  satisfaction  in  them; 
They  are  the  rejoicing  of  my  heart,  because  they 
(vill  be  my  heritage  for  ever.  It  requires  the  heart 
of  a  good  man  to  see  his  portion  in  the  promise  of 
God,  and  not  in  tlie  possession  of  this  world. 

2.  He  resolves  to  govern  himself  by  it,  and  thence 
to  take  his  measures;  /  have  ijiclined  my  heart  to 
do  thy  statutes.  They  that  would  have  the  bless- 
ings of  God's  testimonies,  must  come  under  the 
bonds  of  his  statutes.  We  must  look  for  comfort 
onlv  in  the  way  of  duty,  and  that  duty  must  be  done, 
(1.)  With  full  consent  and  complacency;  "  I  have, 
by  the  grace  of  God,  inclined  my  heart  to  it,  and 
conquered  the  avei'sion  I  had  to  it."  A  good  man 
brings  his  heart  to  his  work,  and  then  it  is  done 
well.  A  gracious  disposition  to  do  the  will  of  God 
is  the  acceptable  principle  of  all  obedience.  (2. ) 
With  constancy  and  perseverance.  He  would  per- 
form God's  statutes  always,  in  all  instances,  in  the 
duty  of  every  day,  in  a  constant  course  of  holy  walk- 
ing,' and  this  to  the  end,  without  weariness.  This 
is  following  the  Lord  fully. 

15.  SAMECH. 

113.  I  hate  vain  thoughts:  but  thy  law 
do  I  love. 

Here  is,  1.  David's  dread  of  the  risings  of  sin,  and 
the  first  beginnings  of  it;  I  hate  va.m  thoughts.  He 
does  not  mean  that  he  hated  them  in  others,  for 
there  he  could  not  discern  them,  but  he  hated  them 
in  his  own  heart.  Every  good  man  makes  conscience 
of  his  thoughts,  for  they  are  words  to  God:  vain 
tlioughts,  how  light  soever  most  make  of  them,  are 
sinful  and  hurtful,  and  therefore  we  should  account 
them  hateful  and  dreadful,  for  they  not  only  divert 
the  mind  from  that  which  is  good,  but  open  the 
door  to  all  evil,  Jer.  iv.  14.  Though  David  could 
not  say  that  he  was  free  from  vain  thoughts,  yet  he 
could  say  that  he  hated  them;  he  did  not  counte- 
nance them,  or  give  them  any  entertainment,  but 
did  what  he  could  to  keep  them  out,  at  least  to  keep 
them  under.      The  evil  I  do,  I  allau  not. 

2.  David's  delight  in  the  rule  of  duty ;  but  thy  law 
do  I  love,  which  forbids  those  vain  thoughts,  and 
thi-eatens  them.  The  more  we  love  the  law  of  God, 
the  more  we  shall  get  the  mastery  of  our  vain 
tlioughts,  the  more  hateful  they  will  be  to  us,  as 
being  contrary  to  the  whole  law,  and  the  more 
watchful  we  shall  be  against  them,  lest  they  draw 
lis  from  that  we  love. 

114.  Thou  art  my  hiding-place  and  my 
shield:  I  hope  in  thy  word. 

Here  is,  1.  God's  care  of  David  to  protect  and 
defend  him,  which  he  comforts  himself  with,  when 
his  enemies  were  very  malicious  against  him;  Thou 
art  my  Hiding-filace,  and  my  Shield.  David,  when 
Saul  pursued  him,  often  betook  himself  to  close 
places  for  shelter.  In  war,  he  guarded  himself 
with  his  shield,  now  God  Avas  both  these  to  him;  a 
Hiding-place  to  preserve  him  from  danger,  and  a 
Shield  to  preserve  him  in  danger,  his  life  from  death, 
and  his  soul  from  sin.  Good  people  are  safe  under 
God's  protection.  He  is  their  Strength  and  their 
Shield,  their  Helfi  and  their  Shield;  their  Sun  and 
their  Shield;  their  Shield  and  their  great  Beward; 
and  here,  their  Hiding-place  and  their  Shield.  The)- 
may  by  faith  retire  to  him,  and  repose  in  him  as 
their  Hiding-place,  where  they  are  kept  in  secret. 
They  may  by  faith  oppose  his  power  to  all  the  might 
and  malice  of  their  enemies,  as  their  shield  to  quench 
every  fiery  dart. 

2.  David's  confidence  in  God;  he  is  safe,  and 
therefore  he  is  easy,  under  the  divine  protection. 
"  I  hope  in  thy  word,  which  has  acquainted  me 
with  thee,  and  assured  me  of  thy  kindness  to  me." 


They  who  depend  on  God's  promise  shall  have  the 
benefit  of  his  power,  and  be  taken  under  his  special 
protection. 

115.  Depart  from  me,  ye  evil-doers:  for 
I  will  keep  the  commandments  of  my  God. 

Here  is,  1.  David's  firm  and  fixed  resolution  to 
live  a  holy  life;  I ivill  keep  the  commandmeyits  of 
my  God.  Bravely  resolved!  like  a  saint,  like  a  sol-, 
dier;  for  true  courage  consists  in  a  steady  resolution! 
against  all  sin,  and  tor  all  duty.  Those  that  would 
keep  God's  commandments,  must  be  often  renew- 
ing their,  resolutions  to  do  so;  "  I  ivill  keep  them: 
whatever  others  do,  this  I  will  do;  though  I  be  sin- 
gular, though  all  about  me  be  evil-doers,  and  desert 
me;  whatever  I  have  done  hitherto,  I  will  for  the 
future  walk  closely  with  God.  They  are  the  com- 
mandments of  God,  of  my  God,  and  therefore  I  will 
keep  them.  He  is  God,  and  may  command  me;  my 
God,  and  will  command  me  nothing  but  what  is  for 
my  good." 

2.    His  farewell  to  bad   company,   pursuant  to 
this   resolution;  Depart  from   me,   ye  evil-doers. 
Though  David,  as  a  good  magistrate,  was  a  terror  tr 
evil-doers,  yet  there  were  many  such,  even  abou 
court,  intruding  near  his  person;  these  he  here  ab 
dicates,  and  resolves  to  have  no  conversation  witi 
them.     Note,  They  that  resolve  to  keep  the  com- 
mandments of  God,  must  have  no  society  with  evil 
doers;  for  bad  company  is  a  great  hindrance  to  a 
holy  life.     We  must  not  choose  wicked  people  for 
cur  companions,  nor  be  intimate  with  them;    we 
must  not  do  as  they  do,  nor  do  as  they  would  have 
us  do,  Ps.  i.  1.  Eph.  V.  11. 

116.  Uphold  me  according  unto  thy  word, 
that  I  may  live :  and  let  me  not  be  ashamed 
of  my  hope.  117.  Hold  thou  me  up,  and  1 
shall  be  safe :  and  I  will  have  respect  unto 
thy  statutes  continually. 

Here,  1.  David  prays  for  sustaining  grace;  for 
this  grace  sufficient  he  besought  the  Lord  twice; 
Uphold  me,  and  again.  Hold  thou  me  up.  He  sees 
himself,  not  only  unable  to  goon  in  his  duty  by  any 
strength  of  his  own,  but  in  danger  of  falling  into  sin, 
unless  he  was  prevented  by  divine  grace;  and  there- 
fore he  is  tluis  earnest  for  that  grace  to  uphold 
him  in  his  integrity,  (xli.  12.)  to  keep  him  from  fall- 
ing, and  to  keep  him  from  tiring,  that  he  might  nei- 
ther turn  aside  to  evil-doing,  nor  be  weary  of  well- 
doing. We  stand  no  longer  than  God  holds  us,  and 
go  no  further  than  he  carries  us. 

2.  He  pleads  earnestly  for  this  grace. 

(1.)  He  pleads  the  promise  of  God,  his  depen- 
dence upon  the  promise,  and  his  expectation  from 
it;  "  Uphold  me,  according  to  thy  word,  which 
word  I  hope  in;  and  if  it  be  not  performed,  I  shall 
be  made  ashamed  of  my  hope,  and  be  called  a  fool 
for  my  credulity. "  But  they  that  hope  in  God's  word 
may  be  sure  that  the  word  will  not  fail  them,  and 
therefore  their  hope  will  not  make  them  ashamed. 

(2.)  He  pleads  the  great  need  he  had  of  God's 
grace,  and  the  great  advantage  it  would  be  of  to 
him ;  Uphold  me,  that  I  may  live;  intimating,  that 
he  could  not  live  without  the  grace  of  God;  he  should 
fall  into  sin,  into  death,  into  hell,  if  God  did  not  hold 
him  up;  but,  supported  by  his  hand,  he  shall  live; 
his  spiritual  life  shall  be  maintained,  and  be  an  earn- 
est of  eternal  life.  Hold  me  up,  and  I  shall  be  safe; 
out  of  danger,  and  out  of  the  fear  of  danger.  Our 
holy  security  is  grounded  on  divine  supports. 

yo.j  ile  pleads  his  resolution,  in  the  strength  of 
this  grace,  to  proceed  in  his  duty;  "Hold  me  nti. 
and  then  I  ivill  have  respect  unto  thy  statutes  cot. 
tinually,  and  never  turn  my  eyes  or  feet  aside  from 
them."    I  ivill  employ  myself,  so  some;  I  ivill  de- 


572 


PSALMS,  CXIX. 


light  myself,  so  others,  in  thy  statutes.  If  God's 
right  hand  uphold  us,  we  must,  in  his  strength,  go 
on  in  our  duty,  both  with  diligence  and  with  pleasure. 

1 1 8.  Thou  hast  trodden  down  all  them 
that  err  from  thy  statutes:  for  their  deceit 
is  falsehood.  1 1 9.  Thou  puttest  away  all 
the  wicked  of  the  earth  like  dross:  therefore 
I  love  thy  testimonies.  1 20.  My  flesh  trem- 
bleth  for  fear  of  thee;  and  I  am  afraid  of 
thy  judgments. 

Here  is,  1.  God's  judgments  on  wicked  people, 
on  tliose  that  wander  from  his  statutes,  that  take 
their  measures  from  other  mles,  and  will  not  have 
God  to  reign  o\'er  them.  All  departure  from  God's 
statutes  is  certainly  an  error,  and  will  prove  a  fatal 
one.  These  are  the  wicked  of  the  earth;  they  mind 
earthly  things,  and  lay  up  their  treasures  in  the 
earth,'  and  live  in  pleasure  on  the  earth,  and  are 
strangers  and  enemies  to  heaven  and  heavenly 
things.  Now,  see  how  God  deals  with  them,  that 
you  mav  neither  fear  them,  nor  envy  them.  (1.) 
He  treads  them  all  down;  he  brings  them  to  ruin, 
to  utter  ruin,  to  shameful  ruin;  he  makes  them  his 
footstool.  Though  they  are  ever  so  high,  he  can 
bring  them  low;  (^Amos  ii.  9.)  he  has  done  it  many 
a  time,  and  he  will  do  it,  for  he  resists  the  proud, 
and  will  triumph  over  those  that  oppose  his  king- 
dom. Proud  persecutors  trample  upon  liis  people, 
but,  sooner  or  later,  he  will  trample  upon  them. 
(2. )  He  fiuts  them  all  away  like  dross.  Wirked  peo- 
ple are  as  dross,  which,  though  it  be  mingled  with  the 
good  metal  in  the  ore,  and  seems  to  be  i^f  the  same 
subst  mce  with  it,  must  be  separated  from  it.  And, 
in  God's  account,  they  are  worthless  tilings,  the 
scum  and  refuse  of  the  earth,  and  no  more  to  be 
C'mpared  with  the  righteous,  than  dross  with  fine 
gold.  There  is  a  day  coming  which  will  put  tliem 
away  from  among  the  righteous,  (Matth.  xiii.  49.) 
so  that  they  shall  have  no  place  in  their  congrega- 
tion; (Ps.  i.  5.)  which  will  put  them  away  into 
everlasting  fire,  the  fittest  place  f  ir  the  dr^^ss.  Some- 
times, in  this  world,  the  wicked  are,  by  the  cen- 
sures of  the  church,  or  the  sword  of  the  magistrate, 
or  the  judgments  of  God,  put  away  as  dross,  Prov. 
XXV.  4,  5. 

2.  The  reasons  of  these  judgments.  God  casts 
them  off,  because  they  err  from  his  statutes;  they 
that  will  not  submit  to  the  c  mmands  of  the  word, 
shall  feel  the  curses  of  it.  And  because  their  deceit 
is  falsehood,  because  they  deceive  thcmsehes  by 
setting  up  false  rules,  in  opposition  to  God's  statutes, 
which  they  err  from ;  and  because  they  go  about  to 
deceive  others  with  their  hypocritical  pretences  of 
good,  and  their  crafty  projects  of  mischief.  Their 
cunning  is  falsehood,  so  Dr.  Hammond.  The  ut- 
most o^  their  policy  is  treachery  and  perfidiousness; 
this  the  God  of  truth  hates,  and  will  jjunish. 

3.  The  improvement  David  made  of  these  judg- 
ments; he  tDok  notice  of  them,  and  received  in- 
struction from  them.  The  ruin  of  the  wicked  helped 
to  increase,  (1.)  His  love  to  the  word  of  God;  "  I 
see  what  comes  of  sin;  therefore  I  love  thy  testimo- 
nies, which  warn  me  to  take  heed  of  those  danger- 
ous courses,  and  keep,  me  from  the  paths  of  the  de- 
stroyer." We  see  the  word  of  God  fulfilled  in  his 
judgments  nn  sin  and  sinners,  and  therefore  we 
should  love  it.  (2.)  His  fear  of  the  wrath  of  God; 
My  Jlcsh  trembles  for  fear  of  thee.  Instead  of  in- 
sulting over  those  who  fell  under  God's  displeasure, 
he  humbled  himself.  What  we  read  and  hear  of 
the  judgments  of  God  upon  wicked  people,  should 
make  us,  [1.]  To  revircnce  his  terrible  majesty, 
and  to  stand  in  awe  of  him;  IVho  is  able  to  stand 
before  this  holy  Lord  God?  1  Sam.  vi,  20.  [2.]  To 
fear  lest  we  offend  him,  and  becoms  obnoxious  to 


his  wratli.  Good  men  have  need  to  be  restrained 
from  sin  by  the  terrors  of  the  Lord;  especially  when 
judgment  begins  at  the  house  of  God,  and  hypo- 
crites are  discovered,  and  put  away  as  dross. 

16.  AIN. 
121.  I  have  done  judgment  and  justice: 
leave  me  not  to  mine  oppressors.     122,  Be 
surety  for  thy  servant  foi-  good:  let  not  the 
proud  oppress  me. 

David  here  appeals  to  God, 

1.  As  his  Witness,  that  he  had  not  done  wrong; 
he  could  truly  say,  "  I  have  done  judgment  and 
justice;  I  ha\  e  made  conscience  of  rendering  to  all 
their  due,  and  have  not,  by  force  cr  fraud,  hindered 
any  of  their  right. "  Tate  him  as  a  king,  he  exe- 
cuted judgment  and  justice  to  all  his  people;  (2  Sam. 
viii.  15.)  take  him  in  a  private  capacity,  he  could 
appeal  to  Saul  himself,  that  there  was  no  evil  or 
transgression  in  his  hand,  1  Sam.  xxiv.  11.  Note, 
Honesty  is  the  best  policy,  and  will  be  cur  rejoicing 
in  the  day  of  evil. 

2.  As  his  Judge,  that  he  might  not  be  wronged; 
he,  having  done  justice  for  others  that  were  oppress- 
ed, begs  that  Gcd  would  do  him  justice,  and  avenge 
him  of  his  ad\xrsaries;  "  Be  surety  for  thy  servant 
for  good;  undertake  for  me  against  those  that  would 
run  me  down,  and  ruin  me."  He  is  sensible  that  he 
cannot  make  his  part  good  himself,  and  therefore 
begs  that  God  would  appear  for  him.  Christ  is  our 
Suret\  witli  God;  and,  if  he  be  so.  Providence  shall 
be  our  Surety  against  all  the  world;  who,  or  what, 
shall  harm  us,  if  God's  power  and  goodness  be  en- 
gaged for  our  protection  and  rescue  ?  He  does  not 
j)rescribe  to  God  what  he  should  do  for  him;  only 
let  it  be  for  good,  in  such  way  and  manner  as  infi- 
nite \Msd()m  sees  best;  only  let  me  not  be  left  to 
mine  oppressors.  Though  David  had  done  judg- 
ment  and  justice,  yet  he  had  many  enemies;  but, 
having  God  for  his  Friend,  he  hoped  they  should 
not  have  their  will  against  him;  and  in  that  hop>e 
he  prayed  again,  Let  not  the  proud  oppress  me. 
David,  <  ne  of  the  best  of  men,  was  oppressed  by  the 
jjroud,  whom  God  beholds  afar  off:  the  condition, 
therefore,  rf  the  persecuted  is  better  than  that  of 
the  persecutors,  and  will  appear  so  at  last. 

123.  Mine  eyes  fail  for  thy  salvation,  and 
for  the  word  of  thy  lighteousness. 

David,  being  oppressed,  is  here  waiting  and  wish- 
ing for  the  salvation  of  the  Lord,  which  would  make 
him  easy. 

1.  He  cannot  but  think  that  it  comes  slowly; 
Mi7ie  eyes  fail  for  thy  salvatioii.  His  eyes  were 
towards  it,  and  had  been  long  so:  he  looked  for  help 
from  heaven,  and  we  deceive  ourselves  if  we  look 
for  it  any  other  way;  but  it  did  not  come  so  soon 
as  he  expected,  so  that  his  eves  began  to  fail,  and 
he  was  sometimes  ready  to  despair,  and  to  think 
that,  because  the  salvation  did  not  come  when  he 
looked  for  it,  it  would  never  come'.  It  is  often 
the  infirmity  even  of  good  men,  to  be  weary  of  wait- 
ing God's  time,  when  their  time  is  elapsed. 

2.  Yet  he  cannot  but  hope  that  it  comes  surely . 
for  he  expects  the  word  of  God's  righteousness,  and 
no  other  salvation  than  what  is  secured  by  that 
word,  which  cannot  fall  to  the  ground,  beciuise  it  is 
a  word  of  righteousness.  Though  our  eyes  fail,  yet 
God's  word  does  not,  and  therefore  those  that  build 
upon  it,  though  now  discouraged,  shall  in  due  time 
see  his  salvation. 

124.  Deal  with  thy  servant  according 
unto  thy  mercy,  and  teach  me  thy  statutes 
125.  I  <-/?«  thy  servant,  give  me  understand- 
ing, that  I  may  know  thy  teiitimonies. 


PSALMS,  CXIX. 


573 


Here  is,  1.  David's  petition  for  divine  instructiun; 
"  Teach  me  thy  statutes;  give  me  to  know  all  my 
duty ;  when  I  am  in  doubt,  and  know  not  for  certain 
what  is  my  duty,  direct  me,  and  make  it  plain  to 
me;  now  that  I  am  afflicted,  oppressed,  and  mine 
eyes  ready  to  fail  for  thy  salvation,  let  me  know 
what  my  duty  is,  in  this  condition."     In  difficult 
times,  we  should  desire  more  to  be  told  what  we 
must  do,  than  what  we  may  expect;  and  should 
pray  more  to  be  led  into  the  knowledge  of  scripture- 
precepts  than  of  scripture-prophecies.    If  God,  Avho 
gave  us  his  statutes,  do  not  teach  us,  we  shall  never 
learn  them.     How  God  teaches,  is  implied  in  the 
next  petition.  Give  me  understanding,  a  renewed 
understanding,  apt  to  receive  divine  light,  that  I 
may  know  thy  testirnonies.     It  is  God's  preroga- 
tive to   give  an   understanding,   that  understand- 
ing, without  which  we  cannot  know  God's  testimo- 
nies.    Those  who  know  most  of  God's  testimonies 
desire  to  know  more,  and  are  still  earnest  with  God 
to  teach  them,  never  thinking  they  know  enough. 
2.   His  pleas  to  enforce  this  petition. 
( 1. )  He  pleads  God's  goodness  to  him ;  Deal  with 
me  according  to  thy  mercy.     The  best  saints  count 
this  their  best  plea  for  any  blessing,  "  Let  me  have 
it  according  to  thy  mercy ;"  for  we  deserve  no  fa- 
vour from  God,  nor  can  we  claim  any  as  a  debt,  but 
we  are  then  most  likely  to  be  easy,  when  we  cast 
ourselves  upon  God's  mercy,  and  refer  ourselves  to 
it.     Particularly,  when  we  come  to  him  for  instnic- 
tion,  we  must  beg  it  as  a  mercy,  and  reckon  that  in 
being  taught  we  are  well  dealt  with.  i 

(2.)  He  pleads  his  relation  to  God;  "/  am  thy  I 
servant,  and  have  work  to  do  for  thee,  therefore  I 
teach  me  to  do  it,  and  to  do  it  well. "    The  servant  I 
has  reason  to  expect,  that,  if  he  be  at  a  loss  about 
his  work,  his  master  should  teach  him,  and  if  it  i 
were  in  his  power,  give   him   an   understanding.  ' 
"Lord,"  says  David,  "I  desire  to  serve  thee,  show 
me  how. "     If  any  man  resolve  to  .do  (iod's  will  as 
his  servant,  he  shall  be  made  to  know  his  testimo- 
nies, John  vii.  17.     Ps.  xxv.  14. 

126.  ft  is  time  for  thee.  Lord,  to  work; 
for  they  have  made  void  thy  law. 

Here  is,  1.  A  complaint  of  the  daring  impiety  of 
the  wicked;  David,  having  in  himself  a  holy  indig- 
nation at  it,  humbly  represents  it  to  God.  '*  Lord, 
there  are  those  that  have  made  void  thy  law,  have 
set  thee  and  thy  government  at  defiance,  and  have 
done  what  in  them  lay  to  cancel  and  vacate  the 
obligation  of  thy  commands.  They  that  sin  through 
infirmity  transgress  the  law,  but  presumptuous  sin- 
ners do,'  in  effect,  make  void  the  law,  saying,  JVho 
is  the  Lord?  What  is  the  Almighty,  that' we  should 
fear  him?  It  is  possible  a  godly  man  may  sin  against 
the  commandment,  but  a  wicked  man  would  sin 
away  the  commandment,  would  repeal  God's  laws, 
and  enact  his  own  lusts.  This  is  the  sinfulness  of 
sin,  and  the  malignity  of  the  carnal  mind. 

2.   A  desire  that  God  would  appear  for  the  vindi- 
cation of  his  own   honour.     ''It  is  time  for  thee, 
Lord,  to  work,  to  do  something  for  the  effectual  con- 
futation of  atheists  and  infidels,  and  the  silencing 
ci  those  that  set  their  mouth  against  the  heavens."  j 
God's  time  to  work,  is,  when  vice  is  become  most  I 
n\rmg,  and  the  measure  of  iniquity  is  full.     Mw  i 
tinll  I  arise,  saith  the  Lord.     Some  read  it,  and  the  I 
orieinal  will  bear  it,  it  is  time  to  work  for  thee,  O  j 
Loid;  it  is  time  for  every  one  in  his  place  to  appear 
on  the  Lord's  side,  against  the  threatening  growth 
of  profaneness  and  immorality.     We  must  do  what 
we  can  for  the  support  of  the  sinking  interests  of 
religion,  and  after  all,  we  must  beg  of  God  to  take 
the  work  into  his  own  hands. 

f  27  Therefore  I  love  thy  commandments 


above  gold,  yea,  above  fine  gold.  128. 
Therefore  I  esteem  all  thy  precepts  concern- 
ing all  things  to  be  right;  and  I  hate  every 
false  way. 

David  nere,  as  often  in  this  psalm,  professes  thf; 
great  love  he  had  to  the  word  and  law  of  God;  and, 
to  evidence  the  sincerity  of  it,  observe, 

1.  The  degree  of  his  love.  He  loved  his  Bible 
better  than  he  loved  his  money;  above  gold,  yea, 
above  fine  gold.  Gold,  fine  gold,  is  what  most  men 
set  their  hearts  upon;  nothing  charms  them  and 
dazzles  their  eyes  so  as  gold  does;  it  is  fine  gold,  a 
fine  thing  in  their  eyes;  they,  will  venture  their 
souls,  then-  God,  their  all,  to 'get  and  keep  it:  but 
David  saw  that  the  word  of  God  answers  all  pur- 
poses better  than  money  does;  for  it  enriches  the 
soul  toward  Gcd,  and  therefore  he  loved  it  better 
than  gold;  for  it  had  done  that  for  him  which  gold 
could  not  do,. and  would  stand  him  in  stead  when  the 
wealth  of  the  world  would  fail  him. 

2.  The  ground  of  his  love.  Therefore  he  loved 
all  God's  commandments,  because  he  esteemed 
them  to  be  right,  all  reasonable  and  just,  and  suited 
to  the  end  for  which  they  were  made.  They  are 
all  as  they  should  be,  and  no  fault  can  be  found  with 
them;  and  therefore  we  must  love  them,  because 
they  bear  God's  image,  and  are  the  revelations  of 
his  will.  If  we  thus  consent  to  the  law,  that  it  is 
good,  we  shall  delight  in  it  after  the  inner  man. 

3.  The  fruit  and  evidence  of  this  love;  He  hated 
evei~y  false  way.  The  way  of  sin  being  directly 
contraiy  to  God's  precepts,  which  are  right,  is  a 
false  way,  and  therefore  they  that  have  a  love  and 
esteem  for  God's  law,  hate  it,  and  will  not  be  re- 
conciled to  it. 

17.     PE. 
1 29.  Thy  testimonies  are  wonderful :  there- 
fore doth  my  soul  keep  them. 

See  here,  hoAV  David  was  affected  toward  the 
word  of  God. 

1.  He  admired  it,  as  most  excellent  in  itself;  Thy 
testimonies  are  wonderful.  The  word  of  God  gives 
us  admirable  discoveries  of  God,  and  Christ,  and 
another  world;  admirable  proofs  of  divine  lo\  e  and 
grace.  The  majesty  cf  the  style,  the  puritv  of  the 
matter,  the  harmony  of  the  parts,  are  all  wonder- 
ful; its  effects  upon' the  consciences  of  men,  both 
for  conviction  and  comfort,  are  wonderful;  and  it  is 
a  sign  that  we  are  not  acquainted  with  God's  testi- 
monies, or  do  not  understand  them,  if  we  do  not  ad- 
mire them. 

2.  He  adhered  to  it,  as  of  constant  use  to  him; 
"  Therefore  doth  my  soul  keep  them,  as  a  treasure 
of  inestimable  value,  which  I  cannot  be  without. " 
We  do  not  keep  them  to  any  purpose,  unless  cur 
souls  keep  them;  there  they 'must  be  deposited  as 
the  tables  of  the  testimony  in  the  ark,  there  they 
must  have  the  innermost  and  uppermost  place. 
They  that  see  God's  word  to  be  admirable,  will 
prize  it  highly,  and  preserve  it  carefullv,  as  that 
which  they  promise  themselves  great  things  from. 

130.  The  entrance  of  thy  words  giveth 
light ;  it  giveth  understanding  unto  the  simple. 

Here  is,  1.  The  great  use  for  which  the  word  cf 
God  was  intended;  to  give  light,  that  is,  to  give  un- 
derstanding; to  give  us  to  understand  that  whicli  will 
be  of  use  to  us  in  our  travels  through  this  world ;  and 
it  is  the  outward  and  ordinary  means  bv  which  the 
Spirit  of  God  enlightens  the  understanding  of  all  that 
are  sanctified.  God's  testimonies  are  not  only  won- 
derful, for  the  greatness  of  them,  but  useful,  as  a 
light  in  a  dark  place. 

2.  Its  efficacy  for  this  purpose;  it  a<lmirably  ar 


hlA 


PSALMS,  CXIX. 


swera  the  end;  for,  (1.)  Even  the  entrance  of  God's 
ivord  gives  light.  If  we  begin  at  the  beginning, 
and  take  it  before  us,  we  shall  find,  that  the  very 
first  verses  of  the  Bible  gi\-e  us  surprising,  and  yet 
satisfying,  discoveries  of  the  origin  of  the  universe, 
about  which,  without  that,  the  world  is  utterly  in 
the  dark.  As  soon  as  the  word  of  God  enters  into 
us,  and  has  a  place  in  us,  it  enlightens  us;  we  find 
we  begin  to  see,  when  we  begin  to  study  the  word 
of  God.  The  very  first  principles  of  the  oracles 
of  God,  the  plainest  truths,  the  milk  appointed 
for  the  babes,  bring  a  great  light  into  the  soul, 
much  more  will  the  soul  be  illuminated  by  the 
sublime  mysteries  that  are  found  there.  The  ex- 
position or  explication  of  thy  word  giveth  light; 
then  it  is  most  profitable,  when  ministers  do  their 
part  m  giving  the  sense,  Neh.  iii.  8.  Some  under- 
stand it  of  the  New  Testament,  which  is  the  open- 
ing or  unfolding  of  the  Old,  which  would  give  light 
concerning  life  and  immortality.  (2. )  It  would  give 
understanding  even  to  the  simfile,  to  the  weak- 
est capacities;  for  it  shows  us  a  way  to  heaven,  so 
plain,  that  the  waijfaring  men,  though  fools,  shall 
not  err  therein. 

131.  I  opened  my  mouth,  and  panted:  for 
I  longed  for  thy  commandments. 

Here  is,  1.  The  desire  David  had  toward  the 
word  of  God;  /  longed  for  thy  commandments. 
When  he  was  under  a  forced  absence  from  God's 
ordinances,  he  longed  to  be  restored  to  them  again ; 
when  he  enjoyed  ordinances,  he  greedily  sucked  in 
the  word  of  God,  as  new-born  babes  desire  the  milk. 
When  Christ  is  formed  in  the  soul,  there  are  gra- 
cious longings,  unaccountable  to  one  that  is  a  stran- 
ger to  the  work. 

2.  The  degree  of  that  desire,  appearing  in  the 
expression  of  it;  /  ofiened  my  mouth,  and  panted; 
as  one,  overcome  with  heat,  or  almost  stifled,  pants 
for  a  mouthful  of  fresh  air.  Thus  strong,  thus 
earnest,  should  our  desires  be  toward  God,  and  the 
remembrance  of  his  name,  xlii.  1,  2.     Luke  xii.  50. 

1 32.  Look  thou  upon  me,  and  be  merci- 
ful unto  me,  as  thou  usest  to  do  unto  those 
that  love  thy  name. 

Here  is,  1.  David's  request  for  God's  favour  to 
himself;  "  Look  graciously  upon  me;  let  me  have  thy 
smiles,  and  the  light  of  thy  countenance;  take  cog- 
nizance of  me  and  my  affairs,  and  be  merciful  to 
7ne;  let  me  taste  the  sweetness  of  thy  mercy,  and 
receive  the  gifts  of  thy  mercy. "  See  how  humble 
his  petition  is;  he  asks  not  for  the  operations  of 
God  s  hand,  only  for  the  smiles  of  his  race;  a  good 
look  is  enough;  and  for  that  he  does  not  plead  merit, 
but  implores  mercy. 

2.  His  acknowledgment  of  his  favour  to  all  his 
people;  jis  thou  usest  to  do  unto  those  that  love  thy 
na  me.  Which  speaks,  either,  ( 1. )  A  plea  for  mercy ; 
"Liord,  I  am  one  of  those  that  love  thy  name,  love 
thee  and  thy  word,  and  thou  usest  to  be  kind  to 
those  that  do  so;  and  wilt  thou  be  worse  to  me  than 
to  others  of  thy  people?"  Or,  (2.)  A  description 
of  the  favour  and  mercy  he  desired;  that  which 
thou  usest  to  bestow  on  those  that  love  thy  name, 
which  thou  bearest  to  thy  chosen,  cvi.  4,  5.  He  de- 
sires no  more,  no  better,  than  neighbour's  fare,  and 
he  will  take  up  with  no  less;  common  looks  and 
common  mercies  will  not  serve,  but  such  as  are 
reserved  for  those  that  love  him;  which  are  such  as 
eve  has  not  seen,  1  Cor.  ii.  9.  Note,  The  dealings 
of  God  with  them  that  love  him,  are  such,  that  a 
nnn  needs  not  desire  to  be  anv  better  dealt  with, 
for  he  will  muke  them  ti-uly  aiid  eternally  ha])])y. 
And  as  long  as  God  deals  with  us  no  otherwise  than 


as  he  uses  to  deal  with  those  that  love  him,  we  have 
no  reason  to  complain,  1  Cor.  x.  13. 

133.  Order  my  steps  in  thy  word:  and 

let  not  any  iniquity  have  dominion  over  me. 

Here  David  prays  for  two  great  spiritual  bless- 
ings, and  is,  in  this  verse,  as  earnest  for  the  good 
work  of  God  in  him,  as,  in  the  verse  before,  for  the 
good-will  of  God  toward  him.     He  prays, 

1.  For  direction  in  the  paths  of  duty;  "  Order 
my  steps  in  thy  ivord;  having  led  me  into  the  right 
way,  let  eveiy  step  I  take  in  that  way  be  under  the 
conduct  of  thy  grace."  We  ought  to  walk  by  rule; 
all  the  motions  of  the  soul  must  not  only  be  kept 
within  the  bounds  prescribed  by  the  word,  so  as  not 
to  transgress  them,  but  carried  out  in  the  paths  pre- 
scribed by  the  word,  so  as  not  to  trifle  in  them. 
And  therefore  we  must  beg  of  God,  that,  by  his 
good  Spirit,  he  would  order  our  steps  accordingly. 

2.  For  deliverance  from  the  power  of  sin;  "  L,et 
not  iniquity  have  dominion  over  me,  so  as  to  gain 
my  consent  to  it,  and  that  I  should  be  led  captive 
by  it."  The  dominion  of  sin  is  to  be  dreaded  and 
deprecated  by  every  one  of  us;  and  if  in  sincerity 
we  pray  against  it,  we  may  receive  that  promise  as 
an  answer  to  the  prayer,  (Rom.  vi.  14.)  Sin  shall 
not  have  dominion  over  you. 

134.  Deliver  me  from  the  oppression  of 
man  :  so  will  I  keep  thy  precepts. 

Here,  1.  David  prays  that  he  might  live  a  quiet 
and  peaceable  life,  and  might  not  be  harassed  and 
discomposed  by  those  that  studied  to  be  vexatious; 
"  Deliver  me  from  the  oppressioji  of  man;  man, 
whom  God  can  control,  and  whose  power  is  limit- 
ed; let  them  know  themselves  to  be  but  men,  (ix. 
20.)  and  let  me  be  delivered  out  of  the  hands  of  un- 
reasonable men. 

2.  He  promises  that  then  he  would  live  in  all 
godliness  and  honesty.  Let  me  be  delivered  out  ot 
the  hands  of  my  enemies,  that  I  may  serve  God 
without  fear;  so  will  I  keep  thy  precepts."  Not  but 
that  he  would  keep  God's  precepts,  though  he 
should  be  continued  under  oppression;  but  so  ShaJ: 
I  keep  thy  precepts  more  cheerfully,  and  with 
more  enlargement  of  heart,  my  bonds  being  loosed. " 
Then  we  may  expect  temporal  blessings,  when  we 
desire  them  with  this  in  our  eye,  that  we  may  sen'e 
God  the  better. 

135.  Make  thy  face  to  shine  upon  thy 
servant;  and  teach  me  thy  statutes. 

David  here,  as  often  elsewhere,  Avrites  himself 
God's  servant,  a  title  he  gloried  in,  though  he  was 
a  king:  now  here,  as  became  a  good  servant, 

1.  He  is  very  ambitious  of  his  Master's  favour, 
accounting  that  his  happiness  and  chiefest  good. 
He  asks  not  for  com  and  wine,  for, silver  and  gold, 
but,  "  Make  thy  face  to  shine  upon  thy  senmnt;  let 
me  be  accepted  of  thee,  and  let  me  know  that  I  am 
so.  Comfort  me  with  the  light  of  thy  countenance 
in  every  cloudy  and  dark  day;  if  the  world  frown 
upon  me,  yet  do  thou  smile. " 

2.  He  is  very  solicitous  about  his  master's  work, 
accounting  that  his  business  and  chief  concem ;  t>us 
he  would  be  instructed  in,  that  he  might  do  it,  and 
do  it  well,  so  as  to  be  accepted  in  the  doing  of  it; 
Teach  me  thy  statutes.  Note,  We  must  pray  as 
earnestly  for  grace  as  for  comfort.  If  God  hides 
his  face  from  us,  it  is  because  we  have  been  care 
less  in  keeping  his  statutes;  and  therefore,  that  wc 
mav  be  qualified  for  the  returns  of  his  favour.  Aft 
must  pray  for  wisdom  to  do  our  duty. 

136.  Rivers  of  waters  run  down  mine 
eyes,  because  they  keep  not  thy  law. 


PSALMS,  I.X1X. 


5?:. 


Here  we  have  David  in  sorrow, 

1.  It  is  a  great  sorrow;  to  that  degree,  that  he 
weeps  rivers  of  tears;  commonly,  where  there  is  a 
gracious  heart,  there  is  a  weeping  eye;  in  confor- 
mity to  Christ,  who  was  a  Man  of  sorrows,  and  ac- 
quainted with  grief  David  had  prayed  for  com- 
fort in  God's  favour;  {v.  135.)  now  he  pleads  that 
he  was  qualified  for  that  comfort,  and  hud  need  of 
it,  fir  he  was  one  of  them  that  mourned  in  Zion, 
and  they  that  do  so  shall  be  comforted,  Isa.  Ixi.  3'. 

2.  It  is  godlv  sorrow.  He  wept  not  for  his  trou- 
bles, though  they  were  many,  but  for  the  dishonour 
to  God,  Because  they  kecji  not  thy  law.  Either, 
because  7nine  eyes  keep,  not  thy  laiv,  so  some.  The 
eye  is  the  inlet  and  outlet  of  a  great  deal  of  sin,  and 
therefore  it  ought  to  be  a  weeping  eye.  Or  rather, 
they,  those  about  me,  v.  139.  Note,  The  sins  of 
sinners  are  the  sorrows  of  saints.  We  must  mourn 
for  that  which  we  cannot  mend. 

18.    TZADDI. 

137.  Righteous  art  thou,  O  Lord,  and 
upriglit  are  thy  judgments.  1 38.  Thy  testi- 
monies that  thou  hast  commanded  are  righ- 
teous and  veiy  faithful. 

Here  is,  1.  The  righteousness  of  God,  the  infinite 
rectitude  and  perfection  of  his  nature:  as  he  is  what 
he  is,  so  he  is  what  he  should  be,  and  in  every  thing 
acts  as  becomes  him;  there  is  nothing  wanting,  no- 
thing amiss,  in  God:  his  will  is  the  eternal  rule  of 
equity,  and  he  is  righteous,  for  he  doeth  all  accord- 
ing to  it. 

2.  The  righteousness  of  his  government.  He  rules 
the  world  by  his  providence,  according  to  the  prin- 
ciples of  justice,  and  never  did,  nor  ever  can,  do  any 
wrong  to  any  of  his  creatures;  Ujtri^ht  are  thy 
judgments,  the  promises  and  threatcnmgs  are  ex- 
ecutions of  both.  Every  word  of  God  is  pure,  and 
he  will  be  true  to  it;  he  perfectly  knows  the  merits 
of  every  cause,  and  will  judge  accordingly. 

3.  The  righteousness  of  his  commands,  which  he 
has  given  to  be  the  i-ule  of  our  obedience;  "  Thy  \ 
testimonies  that  thou  hast  commanded,  which  are 
backed  with  thy  sovereign  authority,  and  to  which 
thou  dost  require  our  obedience,  are  exceeding  righ- 
teous and  faithful :  righteousness  and  faithfulness 
itself."  As  he  acts  like  himself,  so  his  law  requires 
that  we  act  like  ourselves,  and  like  him;  that  we  be 
just  to  ourselves  and  to  all  we  deal  with,  true  to  all 
the  engagements  we  lay  ourselves  under  both  to 
God  and  man.  That  which  we  are  commanded  to 
practice  is  righteous;  that  which  we  are  commanded 
to  believe  is  faithful.  It  is  necessary  to  our  faith 
and  obedience  that  we  be  convinced  of  this. 

1 39.  My  zeal  hath  consumed  me :  because 
mine  enemies  have  forgotten  thy  word. 

Here  is,  1.  The  great  contempt  which  wicked 
men  put  upon  religion;  Mine  enemies  have  forgot- 
ten thy  words.  They  have  often  heard  them,  but 
so  little  did  they  heed  them,  that  they  soon  forgot 
them,  they  willingly  forgot  them;  not  only,  through 
carelessness,  let  them  slip  out  of  their  minds,  but 
contrived  how  to  cast  them  behind  their  backs. 
This  is  at  the  bottom  of  all  the  wickedness  of  the 
wicked,  and  particularly  of  their  malignity  and  en- 
mity to  the  people  of  God;  they  ha\  e  forgotten  the 
words  of  God,  else  those  would  gi\'e, check  to  their 
sinful  courses. 

2.  The  great  concern  which  godly  men  show  for 
religion.  David  reckoned  those  his  enemies  who 
forgot  the  words  of  God,  because  they  were  enemies 
to  religion,  which  he  had  entered  into  a  league  with, 
offensive  and  defensive.  And  therefore  his  zeal 
even  consumed  him,  when  he  observed  their  impie- 


ties. He  conceived  such  an  indignation  at  their 
wickedness  as  preyed  upon  his  spirits,  ate  them  uji 
(as  Christ's  zeal,  John  ii.  17. )  swallowed  up  all  in- 
ferior considerations,  and  made  him  forget  himself. 
]My  zeal  has  pressed  or  constrained  me;  so  Dr. 
Hammond  reads  it.  Acts  xviii.  5.  Zeal  against  sin 
should  constrain  us  to  do  what  we  can  against  it  in 
our  places,  at  least,  to  do  so  much  the  more  in  re- 
ligion ourselves.  The  worse  others  are,  the  better 
we  should  be. 

1 40.  Thy  word  is  very  pure :  thei'eforf 
thy  servant  loveth  it. 

Here  is,  1.  David's  great  affection  for  the  word  cl 
God;  Thy  servant  loves  it.  Every  good  man,  bein^ 
a  servant  of  God,  loves  the  word  of  God,  because  it 
lets  him  know  his  Master's  will,  and  directs  him  in 
his  Master's  work.  Wherever  there  is  grace,  thei-e 
is  a  wai-m  attachment  to  the  word  of  God. 

2.  The  ground  and  reason  of  that  affection;  lie 
saw  it  to  be  x'erz//2wre,  and  therefore  he  loved  it. 
Our  love  to  the  word  of  God  is  then  an  evidence  of 
our  love  to  God,  when  we  love  it  for  the  sake  of  its 
purity;  because  it  bears  the  image  of  God's  holiness 
and  is  designed  to  make  us  partakers  of  his  hohness. 
It  commands  purity;  and  as  it  is  itself  refined  from 
all  corinipt  mixture,  so,  if  we  receive  it  in  the  light 
and  love  of  it,  it  will  refine  us  from  the  dross  of 
wordliness  and  fleshly-mindedness. 

141.  I  am  small  and  despised ;  yet  do  not 
I  forget  thy  precepts. 

Here  is,  1.  David  pious,  and  yet  poor,  /fe  was  a 
man  after  God's  own  heart,  one  whom  the  King  of 
kings  did  delight  to  honour,  and  yet  small  and  de- 
spised, in  his  own  account,  and  m  the  account  of 
many  others.  Men's  real  excellency  cannot  always 
secure  them  from  contempt;  nay,  it  often  expose? 
them  to  the  scorn  of  some,  and  always  makes  then* 
low  in  their  own  eyes.  God  has  chosen  the  foolish 
things  of  the  ivorUl,  and  it  has  been  the  common  lot 
of  his  people  to  be  a  despised  people. 

2.  David  poor,  and  yet  pious;  small  and  despised 
for  his  strict  and  serious  godliness;  yet  his  conscience 
can  witness  for  him,  that  he  did  not  forget  God's 
precepts.  He  will  not  throw  off  his  religion,  though 
it  exposed  him  to  contempt,  for  he  knew  that  was 
designed  to  try  his  constancy.  When  we  are  smalt 
and  despised,  we  have  the  more  need  to  remember 
God's  precepts,  that  we  may  have  them  to  support 
us  under  the  pressures  of  a  low  condition. 

142.  Thy  righteousness  w  an  everlastmg 
righteousness,  and  thy  law  is  the  truth. 

Observe,  1.  That  God's  word  is  righteousness, 
and  it  is  an  everlasting  righteousness;  it  is  the  rule 
of  God's  judgment,  and  it  is  consonant  to  his  counsels 
from  eternitv,  and  will  direct  his  sentence  for  eter- 
nity. The  word  of  God  will  judge  us,  it  will  judge 
us  in  righteousness,  and  by  it  our  everlasting  state 
will  be  determined.  This  should  possess  us  with  a 
very  great  reverence  for  the  word  of  God,  that  it  is 
righteousness  itself,  the  standard  of  righteousness, 
and  it  is  everlasting  in  its  rewards  and  punishments. 

2.  That  God's  word  is  a  law,  and  that  law  is  tnith. 
See  the  double  obligation  we  are  under  to  be  go- 
verned bv  the  word  of  God;  we  are  reasonable 
creatures,'  and  as  such  we  must  be  ruled  by  truth, 
acknowledging  the  force  and  power  of  it. '  If  the 
principles  be  tnie,  the  practices  must  be  agreeable 
to  them,  else  we  do  not  act  rationally.  \Ne  are 
creatures,  and  therefore  subjects,  and  must  be  ruled 
bv  our  Creator;  and  whatever  he  commands  we  are 
bound  to  obey  as  a  law.  See  how  these  obligations 
are  here  twisted,  these  cords  of  a  man:  here  is  truth 
brought  to  the  understanding,  there  to  sit  chief,  and 


R76 


PSALMS,  CXIX. 


direct  the  motions  of  the  whole  man.  But,  lest  the 
authority  of  that  should  become  weak  through  the 
flesh,  here  is  a  law  to  bind  the  will,  and  bring  that 
into  subjection.  God's  truth  is  a  law,  (John  xviii. 
37. )  and  God's  /aw  is  the  truth;  surely  we  cannc;t 
break  such  words  as  these  asunder. 

143.  Trouble  and  anguish  have  taken  hold 
on  nie;  yet  thy  commandments  are  my  de- 
lights. 1 44.  The  righteousness  of  tliy  testi- 
monies is  everlasting :  give  me  understand- 
ing, and  I  shall  live. 

Tliese  two  verses  are  almost  a  repetition  ot  the 
two  foregoing  verses,  but  witli  improvements. 

1.  He  again  professes  his  constant  adherence  to 
God  and  his  duty,  notwithstanding  the  many  diffi- 
culties and  discouragements  he  met  with.  He  had 
said,  (x*.  141.)  I  am  small  and  despised,  and  yet  ad- 
here to  my  duty;  here  he  finds  himself  not  only 
mean,  but  miserable,  as  far  as  this  world  could 
make  him  so.  Trouble  and  anguish  have  laid  hold 
on  me;  trouble  without,  anguisli  within;  they  sur- 
prised him,  they  seized  him,  they  held  him.  Sor- 
rows are  often  the  lot  of  saints  in  this  vale  of  tears; 
they  are  in  heaviness  through  manifold  temptations. 
There  he  had  said.  Yet  do  I  not  forget  thy  precepts; 
here  he  cai'ries  his  constancy  much  higher;  Yet  thy 
commandments  are  ?ny  delights.  All  this  trouble 
and  anguish  did  not  put  his  mouth  out  of  taste  for 
the  comforts  of  the  word  of  God,  but  he  could  still 
relish  them,  and  find  that  peace  and  pleasure  in 
them,  which  all  the  calamities  of  this  present  time 
could  not  deprive  him  of.  There  are  delights,  va- 
riety of  delights,  in  the  word  of  God,  which  the 
saints  have  often  the  sweetest  enjoyment  of,  when 
they  are  in  trovible  and  anguish,  2  Cor.  i.  5. 

2.  He  again  acknowledges  the  everlasting  righ- 
teousness of  God's  word  as  before;  (y.  142.)  The 
righteousness  of  thy  testimonies  is  ex'erlasting,  and 
cannot  be  altered;  and  when  it  is  admitted  in  its 
power  into  a  soul,  it  is  there  an  abiding  principle,  a 
well  of  living  water,  John  iv.  14.  We  ought  to  me- 
ditate much  and  often  upon  the  equity  and  the  eter- 
nity of  the  word  of  God.  Here  he  adds,  by  way  of 
inference,  (1.)  His  prayer  for  grace;  Give  me  un- 
derstanding. Those  that  know  much  of  the  word 
of  God,  should  still  co\et  to  know  more ;  for  there 
IS  more  to  be  known.  He  does  not  say,  '*  Give  me 
a  further  revelation,"  but.  Give  me  a  further  under- 
standing; what  is  revealed,  we  should  desire  to 
understand,  and  what  we  know,  to  know  better;  and 
we  must  go  to  God  foi  a  heart  to  know.  ^2. )  His 
Qope  of  g'  ry;  "  Give  me  this  renewed  understand- 
ng,  ari  hen  I  shall  live;  shall  live  for  ever,  shall 
je  eternally  happy,  and  shall  be  comforted,  for  the 
)reseTit,  in  the  prospect  of  it."  This  is  life  eternal, 
0  know  God,  John  xvii.  3. 

19.    KOPH. 
145.  1  cried  with  mi/  whole  heart;  hear 
'ne,  O  Lord  :  I  will  keep  thy  statutes.    1 46. 
cried  unto  thee ;  save  me,  and  I  shall  keep 
ny  testimonies. 

Hei'e  is,  1.  David's  good  prayers,  by  which  he 
^ought  to  God  for  mercy;  these  he  mentions  here, 
'  ot  as  boasting  of  them,'  or  trusting  to  any  merit  in 
'hem,  but  reflecting  upon  them  with  comfort,  that 
ne  had  taken  the  appointed  way  to  comfort.  Ol)- 
serve  here,  (1.)  That  he  was  inward  with  God  in 
prayer,  he  jirayed  with  his  heart;  and  the  prayer 
IS  acceptalilc  no  further  than  the  heart  goes  along 
with  it.  Lip-labour,  if  that  be  all,  is  lost  labour. 
(2.)  He  was  importunate  with  God  in  prayer;  he 
cried,  as  one  in  earnest,  with  fervour  ot  affection. 


and  a  holy  vehemence  and  vigour  of  desire.  He 
cried  with  his  whole  heart;  all  the  powers  of  his  scul 
were  not  only  engaged  and  employed,  but  exerted 
to  the  utmc  St,  in  his  prayers.  7%ew  we  are  lilely 
to  speed,  when  we  thus  strive  and  wrestle  in  prayer. 
(3.)  That  he  directed  his  prayer  to  God;  I  cried 
unto  thee.  "Whither  should  the  child  go  but  *o  his 
father,  when  any  tiling  ails  him?  (4.)  That  '.he 
great  thing  he  prayed  for  was  salvation;  Save  :ne. 
A  short  prayer;  f  r  we  mistake,  if  we' think  we 
shall  be  heard  for  cur  much  speaking;  but  a  com 
prehensive  prayer;  "Not  only  rescue  me  frcm.i-uin, 
but  make  me  happy."  \\'e  need  desire  no  mi  re 
than  God's  salvation,  (1.  23.)  and  tlie  things  (hat 
accompany  it,  Htb.  vi.  9.  (5. )  That  he  was  eamtSi! 
for  an  answer;  i.ntlnot  only  locked  up  in  his  prayers, 
but  looked  up  after  them,  to  see  what  became  c( 
them;  (Ps.  v.  3.)  "Lord,  hear  me,  and  let  me  know 
that  thou  hearest  me. " 

2.  David's  good  purposes,  by  which  he  bound 
himself  to  duty,  when  he  was  in  the  pvu'suit  ot 
mercy.  "I will  keep  thy  statutes;  I  am  reswlved 
that  by  thy  grace  I  will;"  for,  if  we  turn  away  oin 
ear  from  hearing  the  law,  we  cannct  expect  an 
answer  of  peace  to  our  prayers,  Prov.  xxviii.  9. 
This  puipose  is  used  as  a  humble  plea;  {v.  146.) 
"  Save  me  from  my  sins,  my  con-uptions,  my  temp- 
tations, all  the  hindrances  that  lie  in  my  way ;  that 
I  may  keep  thy  testimonies."  We  must  cry  for  sal- 
vation, not  that  we  may  have  the  ease  and  comfort 
of  it,  but  that  we  may  have  an  opportunity  cf  serv- 
ing God  the  more  cheerfully. 

1 47.  I  prevented  the  dawning  of  the  morn- 
ing, and  cried  :  J  hoped  in  thy  word.  148. 
Mine  eyes  prevent  the  7?/g-^/-watches,  that  ] 
might  meditate  in  thy  word. 

David  goes  on  here  to  relate  how  he  had  abounded 
in  the  duty  of  prayer,  much  to  his  comfort  and  ad- 
vantage: he  cried  unto  God,  offered  up  to  him  his 
pious  and  devout  affections  with  all  seriousness. 
Observe, 

1.  The  handmaids  of  his  devotion.  The  two  great 
exercises  that  attended  his  prayers,  and  were  help- 
ful to  them,  were,  (1.)  Hope  in  God's  word,  which 
encouraged  him  to  continue  instant  in  prayer,  though 
the  answer  did  not  come  immediately;  "I  cried, 
and  hoped  that  at  last  I  should  speed,  because  the 
vision  is  for  an  appointed  time,  and  at  the  end  it 
shall  speak,  and  not  lie.  I  hoped  in  thy  word, 
which  I  knew  would  not  fail  me."  (2.)  Meditation 
in  God's  word.  The  more  intimately  we  ci  nverse 
with  the  word  of  God,  and  the  more  we  dwell  upon 
it  in  our  thoughts,  the  better  able  we  shall  be  to 
speak  to  God  in  his  own  language,  and  the  bi  ttcr  we 
shall  know  what  to  pray  for  as  we  ought.  Reading 
the  word  will  not  serve)  but  we  must  meditate  in  it. 

2.  The  hours  of  his  devotion;  he  prevented  the 
dawning  of  the  morning;  nay,and  the  night-watches. 
See  here,  (1.)  That  David  was  an  early  riser,  which 
perhaps  conl\-ibuted  to  his  emincncy.  He  was  none 
of  those  that  say.  Yet  a  little  sleep.  (2. )  That  he 
began  the  dav  with  God;  the  first  thmg  he  did  in 
the  morning,  before  he  admitted  any  business,  was, 
to  pray;  when  his  mind  was  most  fresh,  and  in  the 
best  frame.  If  our  first  thoughts  in  the  morning  be 
of  God,  it  will  help  to  keep  us  in  his  fear  all  the  da^ 
long.  (3.)  That  his  mind  was  so  full  of  God,  and 
the  cares  and  delights  of  his  religion,  that  a  little 
sleep  served  histum;  even  in  the  night-watches, 
when  he  waked  from  his  first  sleep,  he  would  rather 
meditate  and  pray,  than  turn  him  and  go  to  sleep 
again.  He  esteemed  the  words  of  God's  mouth 
more  than  his  necessary  repose,  which  we  can  as  ill 
spare  as  our  food.  Job  xxiu.  12.  (4. )  That  he  wouM 
redeem  time  for  religious  exercises;  he  was  full  oi 


PSALMS,  CXIX. 


577 


busitjcss  all  day,  but  that  will  excuse  no  man  from 
secret  devotion;  it  is  better  to  take  time  from  sleep, 
us  David  did,  than  not  to  find  time  for  prayer.  And 
Hiis  is  our  comfort,  when  we  pray  in  the  night,  that 
we  can  never  come  unseasonably  to  the  throne  of 
grace;  for  we  may  have  access  to  it  at  all  hours. 
Baal  may  be  asleep,  but  Israel's  God  never  slum- 
bers, nor  are  there  any  hours  in  which  he  may  not 
be  spoken  with. 

149.  Hear  my  voice,  according  unto  thy 
loving-kindness :  O  Lord,  quicken  me  ac- 
cording to  thy  judgment. 

Here,  1.  David  applies  himself  to  God  for  grace 
and  comfort,  with  much  solemnity.  He  begs  of  God 
to  hear  his  voice;  "  Lord,  I  have  something  to  say 
to  thee;  shall  I  obtain  a  gracious  audience?"  Well, 
what  has  he  to  say?  What  is  his  petition,  and  what 
is  his  i-equest?  It  is  not  long,  but  it  has  much  in  a 
httle;  "Lord,  quicken  me;  stir  me  up  to  that  which 
is  good,  and  make  me  vigorous  and  lively,  and 
cheerful  in  it.  Let  habits  of  grace  be  drawn  out 
into  act. " 

2.  He  encourages  himself  to  hope  that  he  shall 
obtain  his  request;  for  he  depends,  (1.)  Upon  God's 
loving-kindness;  "He  is  good,  therefore  he  will  be 
good  to  me,  who  hope  in  his  mercy.  His  lovmg- 
kindness  manifested  to  me  will  help  to  quicken  me, 
and  put  life  into  me."  2.  Upon  God's  judgment, 
that  IS,  his  wisdom;  "  He  knows  what  I  need,  and 
what  is  good  for  me,  and  therefore  will  quicken 
me."  Or  his  promise,  the  word  which  he  has  spo- 
ken, mercy  secured  by  the  new  covenant;  Quicken 
me,  according  to  the  tenor  of  that  covenant. 

150.  They  draw  nigh  that  follow  after 
mischief:  they  are  far  from  thy  law.  151. 
Thou  art  near,  O  Lord  ;  and  all  thy  com- 
mandments are  truth. 

Here  is,  1.  The  apprehension  David  was  in  of 
danger  from  his  enemies.  ( 1. )  They  were  very  mali- 
cious, and  industrious  in  prosecuting  their  malicious 
designs;  they  follow  after  ?nisc/iief,  any  mischief 
they  could  do  to  David  or  his  friends;  they  would 
let  slip  no  opportunity,  nor  let  fall  any  pursuit,  that 
might  be  to  his  hurt.  (2.)  They  were  very  impi- 
ous, and  had  no  fear  of  God  before  their  eyes;  They 
are  far  from  thy  law;  setting  themselves  as  far  as 
they  can  out  of  the  reach  of  its  convictions  and  com- 
mands. The  persecutors  of  God's  people  are  such 
as  make  light  of  God  himself;  we  may  therefore  be 
sure  that  God  will  take  his  people's  pait  against 
them.  (3.)  They  followed  him  close,  and  he  was 
just  ready  to  fall  into  their  hands;  They  draw  nigh, 
nigher  than  they  were ;  so  that  they  got  ground  of 
him:  they  were  at  his  heels,  just  upon  liis  back. 
God  sometimes  suffers  persecutors  to  prevail  very 
far  against  his  people,  so  that,  as  David  said,  (1  Sam. 
Jcx.  3.)  There  is  but  a  ste/i  between  them  and  death. 
>*erhaps  this  comes  in  here  as  a  reason  why  David 
was  so  earnest  in  prayer,  v.  149.  God  brings  us 
nto  imminent  perils,  as  he  did  Jacob,  that,  like  him, 
we  may  wrestle  for  a  blessing. 

2.  The  assurance  David  had  of  protection  with 
God;  "  T7iey  draw  nigh  to  destroy  me,  but  thou 
art  near;  O  Lord,  to  save  me;  not  only  mightier 
than  they,  and  therefore  able  to  help  me  against 
them,  but  nearer  than  they,  and  therefore  ready  to 
help."  It  is  the  happiness  ol  the  saints,  that,  when 
trouble  is  near,  God  is  near,  and  no  trouble  can  se- 
parate between  them  and  him.  He  is  never  far  to 
seek,  but  he  is  within  our  call,  and  means  are  within 
his  call,  Deut.  iv.  7.  ^11  thy  commandments  are 
truth.  The  enemies  thought  to  defeat  the  promises 
<Tod  had  made  to  David,  but  he  was  sure  it  was  out 

Vol.  III.'   4  D 


of   their  power,   they  were  inviolably  true,  and 
would  be  infallibly  performed. 

1 52.  Concerning  thy  testimonies,  I  have 
known  of  old  that  thou  hast  founded  them 
for  ever. 

This  confirms  what  he  had  said  in  the  close  of  the 
foregoing  verses,  ^11  thy  co7nmandments  are  truth; 
he  means  the  covenant,  the  word  which  God  has 
commanded  to  a  thousand  generations.  This  is  firm, 
as  true  as  ti-uth  itself    For, 

1.  God  has  founded  it  so;  he  has  framed  it  for  a 
perpetuity;  such  is  the  constitution  of  it,  and  so  well 
ordered  is  it  in  all  things,  that  it  cannot  but  be  sure. 
The  promises  are  founded  for  ever,  so  that,  when 
heaven  and  earth  are  passed  away,  every  iota  and 
tittle  of  the  promise  shall  stand  firm,  2  Cor.  i.  20. 

2.  David  had  found  it  so;  both  by  a  work  of  God's 
grace  upon  his  heart,  (begetting  in  him  a  full  per- 
suasion of  the  truth  of  God's  word,  and  enabling 
him  to  rely  upon  it  with  a  full  satisfaction,)  and  by 
the  works  of  his  providence  on  his  behalf,  fulfilling 
the  promise  beyond  what  he  expected.  Thus  he 
kneiv  of  old,  from  the  days  of  his  youth,  ever  since 
he  began  to  look  toward  God,  that  the  word  of 
God  is  what  one  may  venture  one's  all  upon.  This 
assurance  was  confirmed  by  the  observations  and 
experiences  of  his  own  life,  all  along,  and  of  others 
that  had  gone  before  him  in  the  ways  of  God.  All 
that  ever  dealt  with  God,  and  trusted  in  him,  will 
own  that  they  have  found  him  faithful. 

20.  RESH. 

153.  Consider  mine  affliction,  and  deliver 
me;  for  I  do  not  forget  thy  law.  154.  Plead 
my  cause,  and  deliver  me :  quicken  me  ac- 
cording to  thy  word. 

Here,  1.  David  prays  for  succour  in  distress.  Is 
any  afflicted'^  Let  him  firay;  let  him  pray  as  Da- 
vid docs  here.  (1.)  He  has  an  eye  to  God's  pity, 
and  prays,  "Consider  mine  affliction ;  take  it  into 
thy  thoughts,  and  all  the  circumstances .  cf  it,  and 
sit  not  by  as  one  unconcerned. "  God  is  never  un- 
mindful of  his  people's  afflictions,  but  he  will  have 
us  to  fiut  him  in  remembrance,  (Is;i.  xliii.  26.)  to 
spread  our  case  before  him,  and  then  leave  it  to  his 
compassionate  consideration  to  do  in  it  as  in  his  wis- 
dom he  shall  think  fit,  in  his  own  time  and  way. 
(2.)  He  has  an  eye  to  God's  power,  and  prays.  De- 
liver me;  and  again,  ^'Deliver  me;  consider  mv 
troubles,  and  bring  me  out  of  them."  God  has  pro- 
mised deliverance;  (1.  15.)  and  we  may  prav  for  it, 
with  submission  to  his  will,  and  with  regard  to  his 
gloiy,  that  we  may  serve  him  the  better.  (3.)  He 
has  an  eye  to  God's  righteousness,  and  prays, 
"  Plead  my  cause;  be  thou  my  Patron  and  Advo- 
cate, and  take  me  for  thy  client. "  David  had  a  just 
cause,  but  his  adversaries  were  many  and  mighty, 
and  he  was  in  danger  of  being  run  down  by  them; 
he  therefore  begs  of  God  to  clear  his  ii.tegritv,  and 
silence  their  false  accusations.  If  God  do  not  plead 
his  people's  cause,  who  will?  He  is  righteous,  and 
they  commit  themselves  to  him,  and  therefore  he 
will  do  it,  and  do  it  effectually,  Isa.  li.  22.  Jer.  1.  34. 
(4.)  He  has  an  eye  to  God's  gi-ace,  and  prays, 
"  Quicken  me;  Lord,  I  am  weak,  and  unable  to 
bear  my  troubles;  my  spirit  is  apt  to  droop  and  sink. 
O  that  thou  wouldest  revave  and  comfort  me,  till 
the  deliverance  is  wrought!" 

2.  He  pleads  his  dependence  upon  the  word  of 
God,  and  upon  his  guidance;  Quicken,  rind  deliver 
me,  according  to  thy  word  of  promise;  for  I  do  not 
forget  thy  precepts.  The  closer  we  cleave  to  the 
woi'd  of  God,  both  as  our  rule,  and  as  our  stay,  the 
more  assurance  we  may  have  of  deliverance  m  due 
time. 


578 


PSALMS,  CXiX. 


155.  Salvation  is  far  from  the  wicked : 
for  they  seek  not  thy  statutes. 

Here  is,  1.  The  description  of  wicked  men;  they 
do  not  only  not  do  God's  statutes,  but  they  do  not  so 
much  as  seek  them;  they  do  not  acquaint  them- 
selves with  them,  nor  so  much  as  desire  to  know 
heir  duty,  or  in  the  least  endeavour  to  do  it.  Those 
ire  wicked  indeed,  who  do  not  think  the  law  of  God 
worth  inquiring  after,  but  are  altogether  regardless 
of  it,  being  resolved  to  live  at  large,  and  to  walk  in 
the  way  of  their  heart. 

2.  Their  doom;  Salvation  i&  far  from  them. 
They  cannot  upon  any  good  grounds  promise  them- 
selves temporal  deliverance.  Let  not  that  man 
think  that  he  shall  receive  any  thing  of  the  Lord. 
How  can  they  expect  to  seek  God's  favour  with 
success,  when  they  are  in  adversity,  who  never 
sought  his  statutes,  when  they  were  in  prosperity? 
But  eternal  salvation  is  certainly  far  from  them. 
They  flatter  themselves  with  a  conceit  that  it  is 
near,  and  that  they  are  going  to  heaven;  but  they 
are  mistaken,  it  is  far  trom  them,  they  thrust  it 
from  them,  by  thrusting  the  Saviour  from  them;  it 
is  so  far  from  them,  that  they  cannot  reach  it,  and 
the  longer  they  persist  in  sin,'  the  fuilher'it  is;  nay, 
while  salvation  is  far  from  them,  damnation  is  near; 
it  slumbers  not;  Behold,  the  Judge  stands  before 
the  door. 

156.  Great  are  thy  tender  mercies,  O 
Lord;  quicken  me  according  to  thy  judg- 
ments. 

Here,  1.  David  admires  God's  grace;  Great  are 
thy  tender  mercies,  0  Lord.  The  goodness  of  God's 
nature,  as  it  is  his  glory,  so  it  is  the  joy  of  all  the 
saints;  his  mercies  are  tender,  for  he  is  full  of  com- 
passion; they  are  many,  they  are  great,  a  fountain 
that  c-.tn  never  be  exhausted;  he  is  rich  in  mercy  to 
all  that  call  upon  him.  He  had  spoken  of  the  misery 
of  the  wicked,  {v.  155.)  but  God  is  good  notwith- 
standmg;  there  were  tender  mercies  sufficient  in 
God  to  have  saved  them,  if  they  had  not  des/iised 
(he  riches  of  those  mercies.  They  that  are  delivered 
from  the  sinner's  doom,  are  bound  for  ever  to  own  the 
greatness  of  God's  mercies  which  delivered  them. 

2.  He  begs  for  God's  grace,  reviving,  quickening, 
grace,  according  to  his  judgments,  according  to  the 
tenor  of  the  new  covenant,  that  established  rule  by 
which  he  goes  in  dis])cnsing  tliat  grace.  Or,  accord- 
ing to  his  manner,  his  custom  or  usage  with  those 
that  love  his  name,  v.  132. 

157.  Many  are  my  persecutors  and  mine 
enemies;  yet  do  I  not  decline  from  thy  tes- 
timonies. 

Here  is,  1.  David  surrounded  with  difficulties  and 
dingers;  Many  are  my  fiersecutors  and  mine  ene- 
jnies.  When  Saul,  the  king,  was  his  persecutor  and 
enemy,  no  n.arvel  that  many  more  were  so;  multi- 
tudes will  follow  the  pernicious  ways  of  abused  au- 
thority. David,  being  a  public  person,  had  many 
enemies,  Ijut  withal  he  had  many  friends,  who  loved 
him  and  wished  him  well,  let  him  set  the  one  over 
against  the  other.  In  this,  David  was  a  type  both 
oiF  Christ  and  his  church.  The  enemies,  the  per- 
secutors of  both,  are  many,  very  many. 

2.  David  established  in  the  way  of  his  duty,  not- 
withstanding; "  Yet  do  I  not  decline  from  thy  testi- 
monies, as  knowing  that,  while  I  adhere  to  them, 
God  is  for  me;  and  then  no  matter  who  is  against 
me. "  A  man  who  is  steady  in  tl\e  way  of  liis  duty, 
though  he  may  have  many  enemies,  needs  fear  none. 

158.  I  beheld  the  transgressors,  and  was 
grieved ;  because  they  kept  not  thy  word. 


Here  is,  1.  David's  sorro  .v  for  the  wickedness  of 
the  wicked.  Though  he  conversed  much  at  home^ 
yet  sometimes  he  looked  abroad,  and  could  not  but 
see  the  wicked  walking  en  every  side.  He  beheld 
the  transgressors,  those  whose  sins  were  open  be 
fore  all  men,  and  it  grie\ed  him  to  see  them  disho 
nour  God,  serve  Satan,  debauch  the  world,  and 
ruin  their  own  souls;  to  see  the  transgressor^  s<i 
numerous,  so  daring,  so  very  impudent,  and  so  in 
dustrious  to  draw  unstable  souls  into  their  snares. 
All  this  cannot  but  be  a  grief  to  those  who  have 
any  regard  to  the  glory  of  God,  and  the  welfare  of 
mankind, 

2.  The  reason  of  that  sorrow.  He  was  grieved, 
not  because  they  were  vexatious  to  him,  but  be 
cause  they  were  provoking  to  God;  They  kept  not 
thy  word.  They  that  hate  sin  truly,  hate  it  as  sin, 
as  a  transgression  of  the  law  ofOod,  and  a  violation 
of  his  word. 

159.  Consider  how  I  love  thy  precepts '. 
quicken  me,  O  Lord,  according  to  thy  lov 
ing-kindness. 

Here  is,  1.  David's  appeal  to  God  conceming  his 
love  to  his  precepts;  "Lord,  thou  knowest  all 
things,  thou  knowest  that  I  love  them;  consider  it 
then,  and  deal  with  me  as  thou  usest  to  deal  with 
those  that  love  thy  word,  which  thou  hast  magnified 
above  all  thy  name."  He  does  not  say,  "  Consider 
how  I  fuljfil  thy  precepts;"  he  was  conscious  to 
himself",  that  in  many  things  he  came  short;  but, 
"Consider  how  I  love  them."  Our  obedience  is 
then  only  pleasing  to  God,  and  pleasant  to  ourselves, 
when  it  comes  from  a  principle  of  love. 

2.  His  petition  thereupon;  "Quicken  me,  to  do 
my  duty  with  vigour;  revive  me,  keep  me  alive;  not 
according  to  any  merit  of  mine,  though  I  love  thy 
word,  but  according  to  thy  loving-kindness;'"  to 
that  we  owe  our  lives,  nay,  that  is  better  than  life 
itself.  We  need  not  desire  to  be  quickened  any  fur- 
ther than  God's  loving-kindness  will  quicken  us. 

160.  Thy  word  is  true  from  the  begin- 
ning :  and  every  one  of  thy  righteous  judg- 
ments endureth  for  ever. 

David  here  comforts  himself  with  the  faithfulness 
of  God's  word,  for  the  encouragement  of  himself 
and  others  to  rely  upon  it 

1.  It  has  always  been  found  faithful  hitherto,  and 
never  failed  any  that  ventured  upon  it.  It  is  true 
from  the  begimiing.  Ever  since  God  began  to  re- 
veal himself  to  the  children  of  men,  all  he  said  was 
time,  and  to  be  trusted.  The  church,  from  its  be- 
ginning, was  built  upon  this  rock.  It  has  not  gained 
its  validity  by  track  of  time,  as  many  governments, 
whose  best  plea  is  prescription  and  long  usage. 
Quod  initio  non  valet,  tractu  temfioris  convalescit 
—  That  which,  at  first,  wanted  validity,  in  the  pro- 
gress of  time,  acquired  it.  But  the  beginning  of 
God's  word  was  true,  so  some  read  it;  his  govern- 
ment was  laid  on  a  sure  foundation*  And  all,  in 
every  age,  that  have  received  God's  word  in  faith 
and  love,  have  found  every  saying  in  it  faithful  and 
well  worthy  of  all  acceptation. 

2.  It  will  be  found  faithful  to  the  end,  because 
righteous.  Every  one  of  the  judgments  endures  for 
ever  unalterable,  and  of  perpetual  obligation;  ad- 
justing men's  everlasting  doom. 

21.  SCHIN. 

161.  Princes  have  persecuted  me  without 

a  cause :  but  my  heart  standeth  in  awe  of 

thy  word. 

David  here  lets  us  know, 

1.  How  he  was  discouraged  in  his  duty  by  the 


PSALMS,  CXIX. 


579 


fear  of  man;  Princes  fiersecuted  him.  They  looked 
upon  him  as  a  traitor  and  an  enemy  to  the  govern- 
ment, and  under  that  notion  sought  his  hfe,  and  bid 
him  go  serve  other  gods,  1  Sam.  xxvi.  19.  It  has 
been  the  common  lot  of  the  best  men  to  be  perse- 
cuted; and  the  case  is  the  worse,  if  princes  be  the 
persecutors,  for  they  have  not  only  the  sword  in 
their  hand,  and  therefore  can  do  the  more  hurt,  but 
the}'  have  the  law  on  their  side,  and  can  do  it  with 
reputation  and  a  colour  of  justice.  It  is  sad  that 
the  power  which  magistrates  have  from  God,  and 
should  use  for  him,  should  ever  be  employed  against 
him.  But,  77ia?~i>el  not  at  the  matter,  Eccl.  v.  8.  It 
was  a  comfort  to  David,  that,  when  princes  perse- 
cuted him,  he  could  truly  say  it  was  without  cause, 
he  never  gave  them  any  provocation. 

2.  How  he  was  kept  to  his  duty,  notwithstanding, 
by  the  fear  of  God;  "  They  would  make  me  stand 
in  awe  of  them  and  their  word,  and  do  as  they  bid 
me;  but  my  heart  stands  in  awe  of  thy  ivord,  and  I 
was  resolved  to  please  God,  and  keep  in  with  him, 
whoever  is  displeased,  and  falls  out  with  me." 
Every  gracious  soul  stands  in  aive  of  the  word  of 
God,  of  the  authority  of  its  precepts,  and  the  terror 
of  its  threatenings;  and  to  those  that  do  so,  nothing 
appears,  in  the  power  and  wrath  of  man,  at  all  for- 
midable. We  ought  to  obey  God  rather  than  men, 
and  to  make  sure  of  God's  favour,  though  we  throw 
ourselves  under  the  frowns  of  all  the  world,  Luke 
xii.  4,  5.  The  heart  that  stands  in  awe  of  God's 
word,  is  armed  against  the  temptations  that  arise 
from  persecution. 

162.  I  rejoice  at  thy  word,  as  one  that 
findeth  great  spoih 

Here  is,  1.  The  pleasure  David  took  in  the  word 
of  God.  He  rejoiced  at  it,  rejoiced  that  God  had 
made  such  a  discovery  of  his  mind,  that  Israel  was 
blessed  with  that  light,  when  other  nations  sat  in 
darkness;  that  he  was  liimself  let  into  the  under- 
standing of  it,  and  had  had  experience  of  the  power 
of  it.  He  took  a  pleasure  in  reading  it,  hearmg  it, 
and  meditating  on  it,  and  every  thing  he  met  with 
in  it  was  agreeable  to  him.  He  had  just  now  said, 
that  his  heart  stood  in  awe  of  his  word,  and  yet 
here,  that  he  rejoiced  in  it;  the  more  reverence  we 
have  for  the  word  of  God,  the  more  joy  we  shall 
find  in  it. 

2.  The  degree  of  that  pleasure,  as  one  that  finds 
great  s/ioil.  This  supposes  a  victory  over  the  ene- 
my. It  is  through  much  opposition  that  a  soul 
comes  to  this,  to  rejoice  in  God's  word.  But,  be- 
sides the  pleasure  and  honour  of  a  conquest,  there 
is  great  advantage  gained  by  the  plunder  of  the 
field,  which  adds  much  to  the  joy.  By  the  word  of 
God  we  become  more  than  conquerors,  that  is,  un- 
speakable gainers. 

163.  I  hate  and  abhor  lying;  hut  thy  law 
do  I  love. 

Love  and  hatred  are  the  leading  affections  of  the 
soul;  if  those  be  fixed  right,  the  rest  move  accord-- 
ingly.     Here  we  have  them  fixed  right  in  David. 

1.  He  had  a  rooted  antipathy  to  sin,  he  could  not 
endure  to  think  of  it;  I  hate  and  abhor  lying;  which 
may  be  taken  for  all  sin,  inasmuch  as  by  it  we  deal 
treacherously  and  perfidiously  with  God,  and  put  a 
cheat  upon  ourselves.  Hvpocrisy  is  lying;  false 
doctrine  is  lying;  breach  of  faith  is  lying.  Lying, 
in  commerce  or  conversation,  is  a  sin,  which  every 
good  man  hates  and  abhors,  hates  and  drubly  hates, 
because  of  the  seven  things  wluch  the  Lord  hates, 
one  is  a  hjing  tongue,  and  another  is  a  false  witness 
that  speaks  lies,  Prov.  vi.  16.  Every  man  hates  to 
nave  a  lie  told  him;  but  we  should  more  hate  tell- 
ing a  lie,  because  by  the  former  we  only  receive  an 


affront  from  men,  by  the  latter  we  give  an  affront 
to  God. 

2.  He  had  a  rooted  affection  to  the  word  of  God; 
Thy  law  do  I  love.  And  therefore  he  abhorred  ly- 
ing, for  lying  is  contrary  to  the  whole  law  of  God; 
and  the  reason  why  he  loved  the  law  of  God,  was, 
because  of  the  truth  of  it.  The  more  we  see  of  the 
amiable  beauty  of  tnith,  the  more  we  shall  see  of 
the  detestable  deformity  of  a  lie. 

164.  Seven  times  a  day  do  I  praise  thee: 
because  ot"  thy  righteous  j  udgments. 

David,  in  this  psalm,  is  full  of  complaints,  yet 
those  did  neither  justle  out  his  praises,  nor  put  him 
out  of  tune  for  them ;  whatever  condition  a  child  of 
God  is  in,  he  does  not  want  matter  for  praise,  and 
therefore  should  not  want  a  heart.  See  here, 

1.  How  often  David  praised  God;  Seven  times  a 
day,  very  frequently;  not  only  every  day  but  often 
every  day.  Many  think  that  once  a  week  will  serve, 
or  orice  or  twice  a  day,  but  Da^'id  would  praise  God 
sex^en  times  a  day  at  least.  Praising  God  is  a  duty 
which  we  should  very  much  abound  in. 

We  must  praise  God  at  every  meal,  praise  him 
upon  all  occasions,  in  every  thing  give  thanks.  We 
should  paise  God  sex'en  times  a  day,  for  the  subject 
can  never  be  exhausted,  and  our  affections  should 
never  be  tired.     See  i'.  62. 

2.  What  he  praised  God  for;  because  of  thy  righ- 
teous judgments.  We  must  praise  God  for  his  pre- 
cepts, which  are  all  just  and  good,  for  his  promises 
and  threatenings,  and  the  perfoiTnance  of  both  in  his 
providence.  We  are  to  praise  God  even  for  our  af- 
flictions, if  through  grace  we  get  good  by  them. 

165.  Great  peace  have  they  which  love 
thy  law :  and  nothing  shall  offend  them. 

Here  is  an  account  of  the  happiness  of  good  men, 
who  are  governed  by  a  principle  of  love  to  the  word 
of  God,  that  make  it  their  rule,  and  are  iniled  by  it. 

1.  They  are  easy,  and  have  a  holy  serenity:  none 
enjoy  themselves  more  than  they  do;  Great  peace 
have  they  that  love  thy  law,  abundant  satisfaction  in 
doing  their  dut\-,  and  pleasure  in  reflecting  upon  it. 
The  work  of  righteousness  is  peace,  (Isa.  xxxii.  17.) 
such  peace  as  the  world  can  neither  give  nor  take 
away.  They  maybe  in  great  troubles  without,  and 
yet  enjoy  great  peace  within;  sat  lucis  intus — abun- 
dance of  internal  light.  They  that  love  the  world 
have  great  vexation,  for  it  does  not  answer  their  ex 
pectation;  they  that  love  God's  word  have  grea 
peace,  for  it  outdoes  their  expectation,  and  in  it  they 
have  sure  footing. 

2.  They  are  safe,  and  have  a  holy  security;  .A'c 
thing  shall  offend  them;  nothing  shall  be  scandal, 
snare,  or  stumbling-block,  to  them,  to  entangle  them 
either  in  guilt  or  grief.  No  event  of  providence  shal. 
be  either  an  invincible  temptation  or  an  intolerable 
affliction  to  them,  but  their  love  to  the  word  of  Goc" 
shall  enable  them  both  to  hold  fast  their  integrity 
and  to  preserve  their  tranquillity.  They  will  make' 
the  best  of  that  which  is,  and  not  quarrel  with  an\ 
thing  that  God  does.  A''othing  shall  offend  or  hur: 
them,  for  every  thing  shall  work  for  good  to  them, 
and  therefore  shall  please  them,  and  they  reconcile 
themselves  to  it.  They,  in  whom  this  holy  love 
reigns,  will  not  be  apt  to  perplex  themselves  witl 
needless  scruples,  or  to  take  offence  at  their  bre 
thren,  1  Cor.  xiii.  6,  7. 

166.  Lord,  I  have  hoped  for  thy  salvj' 
tion,  and  done  thy  commandments. 

Here  is  the  whole  duty  of  man;  for  we  are  taught, 

1.  To  keep  our  eye  upon  God's  favour  as  our  end; 

"Lord,  I  have  hoped  for  thy  salvation,  not  only 

temporal  but  eternal  salvation.     I  have  hoped  for 


580 


PSALMS,  CXIX. 


that  as  my  happiness,  and  laid  up  my  treasure  in  it; 
I  have  hoped  tor  it  as  thine,  as  a  happiness  of  thy 
preparing,  thy  promising,  and  which  consists  in  be- 
ing with  thee.  Hope  of  this  lias  raised  me  above  tlie 
world,  and  borne  me  up  under  all  my  burthens  in  it." 
2.  To  keep  our  eye  upon  God's  word  as  our  rule, 
r have  done  thy  commandments;  I  have  made  con- 
science of  conforming  myself  to  thy  \n\\  in  every 
tiling.  Observe  here  how  God  has  joined  these  two 
t'>gether,  and  let  no  man  put  them  asunder.  We 
cannot,  upon  good  grounds,  hope  for  God's  salvation, 
unless  we  set  ourselves  to  do  his  commandments, 
Rev.  xxii.  14.  But  those  that  sincerely  endeavour 
to  do  his  commandments,  ought  to  keep  up  a  good 
iiope  of  the  salvation;  and  that  hope  will  both  engage 
and  enlarge  the  heart  in  doing  the  commandments. 
'I'he  more  lively  the  hope  is,  the  more  lively  the 
obedience  will  be. 

167.  My  soul  hath  kept  thy  testimonies ; 
and  I  love  them  exceedingly.  168.  I  have 
kept  thy  precepts  and  thy  testimonies :  for 
all  my  ways  are  before  thee. 

David's  conscience  here  witnesses  for  him, 

1.  That  his  practices  were  good.  (1.)  He  loved 
Gid's  testimonies,  he  loved  them  exceedingly.  Our 
love  to  the  word  of  God  must  be  a  sujierlative  love; 
we  must  love  it  better  tlian  the  wealth  and  pleasure 
of  this  world:  and  it  must  be  a  victorious  love,  such 
as  will  subdue  and  moitify  our  lusts,  and  extirpate 
carnal  affections.  (2. )  He'  kept  them,  his  soul  kept 
them;  bodily  exercise  profits  little  in  religion,  we  must 
make  heart-work  of  it,or  we  make  nothing  of  it.  The 
soul  must  be  sanctified  and  renewed,  and  delivered 
into  the  mould  of  the  word;  the  soul  must  be  emjilov- 
ed  in  glorifying  God,  for  he  will  be  worshipped  in 
the  spirit.  We  must  keep  both  the  precepts  and  the 
testimonies,  the  commands  of  God  by  our  obedience 
to  them,  and  his  promises  by  our  reliance  on  tiiem. 

2.  That  he  was  governed  herein  by  a  good  princi- 
ple; "  Therefore  I  have  kept  thy  precepts,  because 
by  faith  I  have  seen  thine  eye  always  upon  me,  all 
my  ways  are  before  thee;  thou  knowcst  every  step  I 
take,  and  strictly  observest  all  I  say  and  do.  Thou 
dost  see  and  accept  all  that  I  say  and  do  well;  thou 
dost  see  and  ait  displeased  with  all  I  say  and  do 
amiss."  Note,  The  consideration  of  this,  tliat  God's 
eye  is  upon  us  at  all  times,  should  make  us  very 
careful  in  every  thing  to  keep  his  commandments. 
Gen.  xvii.  1. 

22.  TAU. 
169.  Let  my  cry  come  near  before  thee,  O 
Lord  :  give  me  understanding  according  to 
thy  word.  170.  Let  my  supplication  come 
before  thee :  deliver  me  according  to  thy 
word. 

Here  is,  1.  A  general  petitirn  for  audience  re- 
peated; Let  my  cry  come  near  befoi'c  thee;  and 
again.  Let  my  sufifilication  come  before  thee.  He 
calls  his  prayer  his  cry,  which  denotes  the  ftr\(  ncy 
and  vehemence  of  it;  and  liis  supplication,  which 
denotes  the  humility  of  it;  we  must  come  to  God  as 
beggars  come  to  our  doors  for  an  alms.  He  is  con- 
cerned that  his  prayer  might  come  before  God, 
might  come  near  before  him,  that  he  might  have 
v:race  and  strength  by  faith  and  fervency  to  lift  up 
his  prayers;  that  no  guilt  might  interjiose  to  shut 
•lut  his  prayers,  and  to  separate  between  him  and 
God,  and  that  God  would  graciously  receive  his 
prayers  and  take  notice  of  them.  His  prayer,  that 
'lis  supplication  might  come  before  God,  implies  a 
deep  sense  of  his  unworthiness,  and  a  holy  fear  that 
his  praycv  shoidd  come  short  or  miscarry,  as  not  fit 
tr)  come  belore  God  ;  nor  would  any  of  our  prayers 


have  had  access  to  God,  if  Jesus  Christ  had  not  ai)- 
proached  to  him  as  an  Advocate  for  us. 

2.  Two  particular  requests,  which  he  is  thus  ear- 
nest to  present.  ( 1. )  That  God,  by  his  grace,  would 
give  him  wisdom  to  conduct  himself  well  under  his 
troubles;  Give  me  understanding;  he  means  that 
wisdom  of  the  pnident,  which  is,  to  understand  his 
way;  "  Give  me  to  know  thee  and  myself,  and  my 
duty  to  thee."  (2.)  That  God,  by  his  providence, 
would  rescue  him  out  of  his  troubles,  Deliver  me; 
with  the  temptation  make  a  way  to  escape,  1  Cor. 
X.  13. 

3.  The  same  general  plea  to  enforce  these  re- 
quests, according  to  thy  word.  This  directs  and 
limits  his  desires;  "Lord,  give  me  such  an  under- 
standing as  thou  hast  promised,  and  such  a  deli- 
verance as  thou  hast  promised,  I  ask  for  no  other." 
It  also  encourages  his  taith  and  expectation;  "  Lord, 
that  which  I  pray  for  is  what  thou  hast  promised, 
and  wilt  not  thou  be  as  good  as  thy  word?" 

171.  My  lips  shall  utter  praise,  when  thou 
hast  taught  me  thy  statutes. 

Here  is,  1.  A  great  favour  which  David  expects 
from  God,  that  he  will  teach  him  his  statutes.  This 
he  had  often  prayed  for  in  this  psalm,  and  urged  his 
petition  for  it  with  various  arguments;  and,  now  that 
he  is  drawing  toward  the  close  of  the  psalm,  he 
speaks  of  it  as  taken  for  granted.  They  that  are 
humbly  earnest  with  God  for  his  grace,  and  resolve 
with  Jacob  that  they  will  not  let  him  go  unless  he 
bless  them  with  spiritual  blessings,  may  be  humbly 
confident  that  they  shall,  at  length,  obtain  what 
tliey  are  so  importunate  for.  The  God  cf  Israel  will 
grant  them  those  things  which  they  request  of  him. 

2.  The  grateful  sense  he  promises  to  have  of  that 
favour;  My  lips  shall  utter  praise  when  thou  hast 
taught  me.  (1.)  Then  he  shall  have  cause  to  praise 
God.  Those  that  are  taught  of  God  have  a  gi-eat 
deal  of  reason  to  be  thankful,  for  this  is  the  founda- 
tion of  all  these  spiritual  blessings,  which  are  the 
best  blessings,  and  the  earnest  of  eternal  blessings. 
(2.)  Then  he  shall  know  how  to  praise  God,  and 
have  a  heart  to  it.  All  that  are  taught  of  God  are 
taught  this  lesson;  when  God  opens  the  understand 
ing,  opens  the  heart,  and  so  opens  the  lips,  it  is  that 
the  mouth  may  show  forth  his  praise.  We  have 
learned  nothing  to  purpose,  if  we  have  not  learned 
to  praise  God.  (3.)  Therefore  he  is  thus  importu- 
nate for  divine  instructions,  that  he  might  praise 
God.  They  that  pray  for  God's  grace,  must  aim  at 
God's  glory,  Eph.  i.  12. 

1 72.  My  tongue  shall  speak  of  thy  word  : 
for  all  thy  commandments  are  righteous- 
ness. 

Observe  here,  1.  The  good  knowledge  David  had 
of  the  word  of  God;  he  knew  it  so  well,  that  he  was 
ready  to  own,  with  the  utmost  satisfaction,  that  all 
God  s  commandments  are  not  only  righteous,  but 
righteousness  itself,  the  rule  and  standard  of  ligh 
tcousncss.  2.  The  good  use  he  resolved  to  make  of 
that  knowledge;  My  tongue  shall  speak  of  thy 
word;  not  only  utter  praise  for  it  to  the  glory  ot 
God,  but  disccurse  of  it  for  the  instruction  and  edifi- 
cation of  others;  as  that  which  he  was  himself  full 
of,  (for  out  of  the  abundance  of  the  heart  the  mouth 
will  speak,)  and  as  that  which  he  desired  others 
also  might  oe  filled  with.  The  more  we  see  of  the 
righteousness  of  God's  commandments,  the  more 
industrious  we  should  be  to  bring  others  acquainted 
with  them,  that  they  may  be  ruled  by  them.  We 
should  always  make  the  word  of  God  the  governor 
of  our  discourse,  so  as  never  to  transgress  it  by  sinful 
speaking,  or  sinful  silence;  and  we  should  often 
make  it  the  subject-matter  of  our  discourse,  that  it 
may  feed  many,  and  minister  grace  to  the  hearers. 


PSALMS,  CXX. 


btil 


173.  Let  thy  hand  help  me:  for  I  have 
chosen  thy  precepts.  1 74.  I  have  longed 
for  thy  salvation,  O  Lord  ;  and  thy  law  is 
my  delight. 

Here,  1.  David  prays  that  divine  grace  would 
work  for  him;  Let  thine  hand  help  me.  He  finds 
his  own  hands  are  not  sufficient  for  him,  nor  can  any 
creature  lend  him  a  helping  hand  to  any  purpose; 
therefore  he  looks  up  to  God  in  hf>pes  thatthe  hand 
that  had  made  him  would  help  him;  f  r  if  the  L-.rd 
do  not  help  us,  whence  can  any  creature  help  us? 
All  our  help  must  be  expected  from  God's  hand, 
from  his  power  and  his  bounty. 

2.  He  pleads  what  divine  grace  had  already 
wrought  in  him,  as  a  pledge  of  further  mercy,  being 
a  qualification  for  it.     Three  things  he  pleads; 

(1.)  That  he  had  made  religion  his  serious  and 
deliberate  choice;  "/  have  chosen  thy  precefits.  I 
took  them  for  my  inile,  not  because  I  knew  no  other, 
but  because,  upon  trial,  I  knew  no  better."  Those 
are  good,  and  do  good  indeed,  who  are  good  and  do 
good,  not  by  chance,  but  by  choice;  and  those  who 
have  thus  chosen  God's  precepts,  may  depend  upon 
God's  helping  hand  in  all  their  services,  and  under 
all  their  suiferings. 

(2.)  That  his  heart  was  upon  heaven;  /  have 
longed  for  thy  salvation.  David,  when  he  was  got  to 
the  throne,  met  with  enough  in  the  world  to  court  his 
stay,  and  to  make  him  say,  "  It  is  good  to  be  here;" 
but,  still  he  was  looking  further,  and  longing  for 
something  better  in  another  world.  There  is  an 
eternal  salvation  which  all  the  saints  are  longing  for, 
and  therefore  pray  that  God's  hand  would  help 
them  forward  in  their  way  to  it. 

(3.)  That  he  took  pleasure  in  doing  his  duty; 
"  Thy  laiv  is  my  delight.  Not  only  I  delight  in  it, 
but  it  is  my  delight,  the  greatest  delight  I  have  in 
this  world."  Those  that  are  cheerful  in  their  obe- 
dience may  in  faith  beg  help  of  God  to  carry  them 
on  in  their  obedience:  and  those  that  expect  God's 
salvation  must  take  delight  in  his  law,  and  their 
hopes  must  increase  their  delight. 

1 75.  Let  my  soul  live,  and  it  shall  praise 
thee  -,  and  let  thy  judgments  help  me. 

David's  heart  is  still  upon  praising  God;  and 
therefore,  1.  He  prays  that  God  would  give  him 
time  to  praise  him;  "Let  7ny  soul  live,  and  it  shall 
praise  thee;  let  my  life  be  prolonged,  that  I  may 
live  to  thy  gloiy."  The  reason  why  a  good  man 
desires  to  live,  is,  that  he  may  praise  God  in  the 
land  of  the  living,  and  do  something  to  his  honour. 
Not,  "Let  me  live  and  serve  my  country,  live  and 
provide  for  my  family;"  but,  "Let  me  live,  that, 
in  doing  this,  I  may  praise  God  here  in  this  world 
of  conflict  and  opposition."  ^^^len  we  die,  we  hope 
to  go  to  a  better  world  to  praise  him;  and  that  is 
more  agreeable  for  us,  but  here  there  is  more  need 
of  us.  And  therefore  one  would  not  desire  to  live 
any  longer  than  we  may  do  God  some  service  here. 
Let  my  soul  live;  let  me  be  sanctified  and  comforted; 
these  are  the  life  of  the  soul,  and  then  it  shall  praise 
thee.  Our  sovds  must  be  employed  in  praising  God, 
and  therefore  we  must  ]jray  for  grace  and  peace, 
that  we  may  be  fitted  to  praise  God. 

2.  He  prays  that  God  would  give  him  strength  to 
praise  him;  "Let  thy  judgments  helji  me;  let  all 
prdinances  and  all  providences"  (both  are  God's 
judgments)  "further  me  in  glorifying  God;  let  them 
be  the  matter  of  my  praise,  and  let  them  help  to  fit 
me  fn-  that  work.' 

1 76.  I  have  gone  astray  like  a  lost  sheep : 
seek  thy  servant;  for  I  do  not  forget  thy 
commandments. 


Here  is,  1.  A  penitent  confession;  /  have  gont 
astray,  or  wander  up  and  down  like  a  lost  sheefi.  Ai 
unconverted  sinners  are  like  lost  sheep,  (Luke  xv. 
4.)  so  weak  unsteady  saints  are  like  lost  sheep, 
Matth.  xviii.  12,  13.  We  are  apt  to  wander  like 
the  sheep,  and  very  unapt,  when  we  have  gone 
astray,  to  find  tlie  way  again.  By  going  astray  we 
lose  the  comfort  of  the  green  pastures,  and  expose 
oursehes  to  a  thovisand  mischiefs. 

2.  A  believing  petition;  Seek  thy  servant,  as 
the  good  shepherd  seeks  a  wtmdering  sheep  to 
bring  it  back  again,  Ezek.  xxxiv.  12.  "  Lord,  seek 
me,  as  I  used  to  seek  my  sheep  when  they  went 
astray;"  for  David  had  been  himself  a  tender  shep- 
herd. "  Lord,  own  me  for  one  of  thine;  for  though 
I  am  a  sti'ay  sheep,  I  have  thy  mark;  concern  thy- 
self for  me,  send  after  me  by  the  word,  and  con- 
science, and  providences;  bring  me  back  by  thy 
grace."  Seek  me,  that  is,  Fii^d  me;  for  God  never 
seeks  in  vain.      Turn  me,  and  I  shall  be  turned. 

3.  An  obedient  plea;  "Though  I  ha\'e  gone  astray, 
yet  I  have  not  wickedly  departed,  /  do  not  forget 
thy  commandments. "  Thus  he  concludes  the  psalm 
with  a  penitent  sense  of  his  own  sin,  and  a  believing 
dependence  on  God's  grace.  With  these  a  de\'out 
Christian  will  conclude  his  duties,  will  conclude  his 
life;  he  will  live  and  die,  repenting  and  praying. 
Observe  here,  (1.)  It  is  the  character  of  good  peo- 
ple, that  they  do  not  y&r^e^  God's  commandments, 
being  well-pleased  with  their  convictions,  and  well- 
settled  in  their  resolutions.  (2.)  Even  those  who, 
through  grace,  are  mindful  of  their  duty,  cannot 
but  own  that  they  have  in  many  instances  wandered 
from  it.  (3.)  Those  that  have  wandered  from  their 
duty,  if  tliey  continue  mindful  of  it,  may  with  a 
humble  confidence,  commit  themselves  to  the  carr 
of  God's  grace. 

PSALM  CXX. 

This  psalm  is  the  first  of  those  fifteen  which  are  here  put 
tog-ether  under  ihe  title  of  songs  of  degrees.  It  is  well 
that  it  is  not  material  what  the  meanintr  of  that  title 
should  be,  for  nothing'  is  offered  toward  the  explication 
of  it,  no,  not  by  the  Jewish  writers  themselves,  but  what  is 
conjectural.  These  psalms  do  not  seem  to  be  composed 
all  by  the  same  hand,  much  less  all  at  the  same  time. 
Four  of  them  are  expressly  ascribed  to  David,  and  one 
said  to  be  desicrnedfor  Solomon,  and  perhaps  penned  by 
him;  yet  Ps.cxxvi.  and  cxxix.  seem  to  be  of  a  much  later 
date;  some  of  them  are  calculated  for  the  closet,  (as  cxx, 
cxxx.)  some  for  the  family,  {as  cxxvii,  cxxviii.)  some  for 
the  public  assembly,  (as  cxxii,  cxxxiv.)  and  some  occasi- 
onal, as  cxxiv.  cxxxii:  So  that,  it  should  seem,  thev  had 
not  this  title  from  the  author,  but  from  the  publisher. 
Some  conjecture  that  they  are  so  called  from  their  sin<ju- 
lar  excellency;  as  the  song  of  songs,  so  the  song  of  de- 
grees, is  a  most  excellent  song,  in  the  highest  degree. 
Others,  from  the  tune  they  were  set  to,  or  the  musical  in- 
struments they  were  sung  to,  or  the  raising  of  the  voice 
in  singing  them.  Some  think  they  were  sung  on  the 
fifteen  steps  or  stairs,  by  which  they  went  up  from  the 
outward  court  of  the  temple  to  the  inner;  others,  at  so 
many  stages  of  the  people's  journey,  when  they  returned 
out  of  captivity.  I  shall  only  observe,  1.  That  thev  are 
all  short  psalms,  (all  but  one  very  short,  three  of  them 
have  but  three  verses  a  piece,)  and  that  they  are  placed 
next  to  Ps.  cxix.  which  is  by  much  the  longest  of  all. 
Now  as  that  was  one  psalm  divided  into  many  parts,  so 
these  were  many  psalms,  which,  being  short,  Avere  some- 
times sung  altogether,  and  made,  as  it  were,  one  psalm, 
observing  only  a  pause  between  each;  as  many  steps 
make  one  pair  of  stairs.  2.  That,  in  the  composition  of 
them,  we  frequently  meet  with  the  figure  they  call  climax 
or  an  ascent:  the  preceding  word  repeated,  and  ther 
rising  to  something  further,  as  cxx.  With  lihn  that  haled 
peace,  I  peace,  cxxi.  From  wlience  cometh  my  help,  my 
help  cometh.  He  that  keepeth  thee,  shall  not  slumber,  he 
that  keepeth  Israel,  cxxii.  Within  tliy  gates,  0  Jerusalem, 
Jerusalem  is  builded.  cxxiii.  Until  he  that  have  mercy  upon 
Its,  Have  mercy  upon  us.  And  the  like  in  most  of  them, 
if  not  all.  Perhaps  for  one  of  these  reasons  they  are 
called  songs  of  degrees. 

This  psalm  is  supposed  to  have  been  penned  by  David  upon 


582 


PSALMS,  CXX. 


occasion  of  Doeg's  accusing  him  and  the  priests  to  Saul, 
because  it  is  like  Ps.  Hi.  which  was  penned  on  that  occa- 
sion; and  because  the  psalmist  complains  of  his  being 
driven  out  of  the  congregation  of  the  Lord,  and  his  beiiii,' 
forced  among  barbarous  people.  1.  He  pravs  to  God 
to  deliver  him  from  the  mischief  designed  him  by  false 
and  malicious  tongues,  v.  1,  2.  II.  He  threateiis  the 
judgments  of  God  against  such,  v.  3,  4.  III.  He  com- 
plains of  his  wicked  neighbours  that  were  quarrelsome 
and  vexatious,  v.  5  . .  7.  In  singing  this  psalm,  we  may 
comfort  ourselves  in  reference  to  the  scourge  of  the 
tongue,  when  at  any  time  we  fall  unjustly  under  the  lash 
of  it,  that  better  than  we  have  smarted  for  it. 
ji  song  of  degrees. 

1.  XN  my  distress  I  cried  unto  the  Lord, 
A  and  he  heard  me.  2.  Dehver  my 
soul,  O  Lord,  from  lying  lips,  and  from  a 
deceitful  tongue.  3.  What  shall  be  given 
unto  thee,  or  what  shall  be  done  unto  thee, 
thou  false  tongue  ?  4.  Sharp  arrows  of  the 
mighty,  with  coals  of  juniper. 

Here  is, 

1.  Deliverance  from  a  false  tongue  obtained  by 
prayer;  David  records  his  own  experience  of  this. 

(1.)  He  was  brought  into  distress,  into  great  dis- 
tress, by  lying  tips,  and  a  deceitful  tongue.  There 
were  those  that  sought  his  rum,  and  had  almost 
effected  it  by  lying.  [1.]  By  telling  Hes  to  him. 
They  flattered  him  with  prcfessirns  and  protesta- 
tions of  friendship,  and  promises  of  kindness  and 
service  to  him,  that  they  miglit  the  moi-e  securely, 
and  without  suspicion,  carry  on  their  designs  against 
him,  and  might  have  an  opportunitv,  by  Iietraying 
liis  counsels,  to  do  him  a  mischief  They  smiled  in 
his  face  and  kissed  him,  tlien  wlien  they  were  aim- 
ing to  smite  him  under  the  fifth  rib.'  The  most 
dangerous  enemies,  and  those  which  it  is  most  hard 
to  guard  against,  are  such  as  carry  on  their  mali- 
cious designs  under  the  colour  of  friendship.  The 
Lord  deliver  every  good  man  from  such  lying  lips. 
[2.]  By  telling  lies  of  him.  They  fjrged  false  ac- 
cusations against  him,  and  laid  to' /lis  charge  things 
that  he  knew  not. 

This  has  often  been  the  lot  not  only  of  the  inno- 
cent, but  of  the  excellent,  ones  of  the  earth,  who 
have  been  greatly  distressed  by  lying  lips,  and  have 
not  only  had  their  names  blackened  and  made  odious 
by  calumnies  in  conversation,  but  their  lives,  and  all 
tliat  is  dear  to  them  in  this  world,  endangered  by 
false- witness  bearing  in  judgment.  David  was  here- 
in a  type  of  Christ,  who  was  distressed  by  lying  lips 
and  deceitful  tongues. 

(2. )  In  this  distress  he  had  recourse  to  God  by 
faithful  and  fervent  prayer;  I  cried  unto  the  Lord. 
Having  no  fence  agamst  false  tongues,  he  appealed 
to  him  who  has  all  men's  hearts  in  his  hand,  who 
has  power  over  the  consciences  of  bad  men,  and 
can,  when  he  pleases,  bridle  their  tongues.  His 
prayer  was,  "  Deliver  my  soul,  0  Lord,  from  lying 
lifis,  that  my  enemies  may  not  by  these  cursed  me- 
thods work  my  ruin. "  He  that  had  prayed  so  earn- 
estly to  be  kept  from  lying,  (cxix.  29.)  and  hated 
it  so  heartily  m  himself,  (t.  163.)  might  with  the 
more  confidence  pray  to  be  kept  from  being  belied 
by  others,  and  front  tlic  ill  consequences  of  it. 

(3. )  He  o!)tained  a  gracious  answer  to  this  prayer; 
God_  heard  him;  so  that  his  enemies,  though  they 
carried  their  designs  very  far,  were  baffled  at  last, 
and  could  not  prevail  to  do  him  the  mischief  they 
intended.  The  God  of  truth  is,  and  will  be,  the 
Protector  of  his  people  from  lying  lips,  xxxvii.  6. 

2.  The  doom  of  a  f  dse  tongue  foretold  Ijy  faitli, 
v.  3,  4.  As  God  will  preserve  his  people  from  this 
mischievous  generation,  so  he  will  reckon  with  their 
enemies,  xii.  3,  7.  The  threatening  is  addressed  to 
the  sinner  himself,  for  the  awakening  of  his  con- 


science, if  he  have  any  left;  "  Consider  w/^c^  s/^a// 
be  given  unto  thee,  and  ivhat  shall  be  done  unto 
thee,  by  the  righteous  Judge  of  heaven  and  earth, 
thou  false  tongue."  Surely  sinners  durst  not  do  as 
they  do,  if  they  knew,  and  would  be  persuaded  to 
think,  what  will  be  in  the  end  thereof.  Let  liars 
consider  what  shall  be  given  to  them;  Shar/i  arrows 
of  the  Almighty,  with  coals  of  juniper;  they  will 
tall  and  lie  for  ever  under  the  wrath  of  Gcd,  and 
will  be  made  miserable  by  the  tokens  of  his  displea- 
sure, which  will  fly  swiftly  like  arrows,  and  will 
strike  the  sinner  ere  he  is  aware,  and  when  he  sees 
not  who  hurts  him.  This  is  threatened  against 
liars,  (Ixiv.  7. )  God  shall  shoot  at  them  with  an  ar- 
row, suddenly  shall  they  be  wounded.  They  set 
God  at  a  distance  from  them,  but  from  afar  his  ar- 
rows can  reach  them.  They  are  sharp  arrows,  and 
arrows  of  the  mighty,  the  Almighty;  for  they  will 
pierce  through  the  strongest  ai-mour,  and  strike 
deep  into  the  hardest  heart.  The  terrors  of  the 
Lord  are  his  arrows,  (Job  vi.  4. )  and  his  wrath  is 
compared  to  burning  coals  of  juniper,  which  do  not 
flame  or  crackle,  like  thorns  under  a  pot,  but  have 
a  vehement  heat,  and  keep  fire  very  long;  some  say 
a  year  round,  even  when  they  seem  to  be  gone  out. 
This  is  the  portion  of  the  false  tongue;  for  all  that 
love  and  make  a  lie  shall  have  their  portion  in  the 
lake  that  burns  eternally.  Rev.  xxii.  15. 

5.  Wo  is  me  that  I  sojourn  in  Mcsech, 
that  I  dwell  in  the  tents  of  Kedarl  6.  My 
soul  hath  long  dwelt  with  him  that  hateth 
peace.  7.  I  am.  for  peace :  but,  when  I 
speak,  they  are  for  war. 

The  psalmist  here  complains  of  the  bad  neighbour- 
hood into  which  he  was  driven;  and  some  apply 
the  two  foregoing  verses  to  this;  What  shall  the 
deceitful  tongue  give,  what  shall  it  do  to  those  that 
lie  open  to  it.'  What  shall  a  man  get  bv  living  among 
such  malicious  deceitful  men?  Nothing  but  sharp, 
arrows,  and  coals  of  juniper,  all  the  mischiefs  of  a 
false  and  spiteful  tongue,  Ivii.  4.  Woe  is  me,  says 
David,  that  I  am  forced  to  dwell  among  such,  that  I 
sojourn  in  Mesech  and  Kedarl  Not  that  Da^•id 
dwelt  in  the  country  of  Mesech  or  Kedar;  we  never 
find  him  so  far  off  from  his  own  native  countr)-;  but 
he  dwelt  among  rude  and  barbai-ous  people,  like  the 
inhabitants  of  Mesech  and  Kedar:  as  when  we 
would  descriloe  an  ill  neighbourhood,  we  say.  We 
dwell  among  Turks  and  heathens:  this  made  him 
cry  out,  Woe  is  me! 

1.  He  was  forced  to  live  at  a  distance  from  the 
ordinances  of  God.  WTiile  he  was  in  banishment, 
he  looked  upon  himself  as  a  sojourner,  never  at 
home  but  when  he  was  near  God's  altars;  and  he 
cries  out,  "  Woe  is  me,  that  my  sojourning  is  pro- 
longed, that  I  cannot  get  home  to  my  resting-place, 
but  am  still  kept  at  a  distance!"  So  some  read  it. 
Note,  A  good  man  cannot  think  himself  at  home 
while  he  is  banished  from  God's  ordinances,  and 
has  not  them  within  reach.  And  it  is  a  great  grief 
to  all  that  love  God,  to  want  the  means  of  grace, 
and  of  communion  with  God:  when  they  are  under 
a  force  of  that  kind,  they  cannot  but  cry  out,  as 
David  here.  Woe  is  me! 

2.  He  was  forced  to  live  among  wicked  people, 
who  were,  upon  many  accounts,  troublesome  to  him. 
He  divelt  in  the  tents  of  Kedar,  where  the  shep- 
herds were  probably  in  an  ill  name  for  being  liti- 
gious, like  the  herdsmen  of  Abraham  and  Lot.  It  is 
a  very  grievous  burthen  to  a  good  man  to  be  cast  into, 
and  kept  in,  the  company  of  those  whom  he  hopes 
to  be  for  ever  separated  from;  (like  Lot  in  Sodom; 
2  Pet.  ii.  8.)  to  dwell  long  with  such  is  grievous  in- 
deed, for  they  are  thorns,  vexing,  and  scratching, 
and  tearing,  and  who  will  show  the  old  enmity  that 


PSALMS,  CXXJ. 


bQti 


IS  I'l  the  seed  of  the  serfient,  against  the  seed  of  the 
woyian.  Those  that  David  dwelt  with,  were  such 
as  not  only  hated  him,  but  hated  peace,  and  pro- 
claimed war  with  it;  who  might  write  on  their 
weapons  of  war,  not  Sic  sequimur  fiacem — Thusive 
aim  at  fieace,  but  Sic  fiersequimur — Thusive /lerse- 
cuie.  Perhaps  Saul's  court  was  the  Mescch  and 
Kedar  in  which  David  dwelt,  and  Saul  was  the  man 
he  means  that  hated  peace,  whom  David  studied  to 
oblige,  and  could  not;  but  the  more  service  he  did 
him,  the  more  exasperated  he  was  against  him. 

See  here,  (1.)  The  character  of  a  very  good  man 
in  David,  who  could  truly  say,  though  he  was  a 
man  of  war,  /  am  for  fieace,  for  living  peaceably 
with  all  men,  and  unpeaceably  with  none.  I  fieace, 
so  it  is  in  the  original;  "I  love  peace,  and  pursue 
peace;  mv  disposition  is  to  peace,  and  my  delight 
IS  in  it.  I  pray  for  peace,  and  strive  for  peace,  will 
do  any  thing,  submit  to  any  thing,  part  with  any 
thing,  in  reason,  for  peace.  /  am  for  fieace,  and 
have  made  it  to  appear  t\iat  I  am  so  "  The  wis- 
dom that  is  from  above  is  first  pure,  then  fieaceable. 

(2.)  The  character  of  the  worst  of  bad  men  in 
David's  enemies,  who  would  pick  quarrels  with 
those  that  were  most  peaceably  disposed ;  ' '  When  I 
sfieak,  they  are  for  nvar;  and  the  more  forward  frr 
war,  the  more  they  find  me  inclined  to  peace."  He 
spake  with  all  the  respect  and  kindness  that  could 
be;  proposed  methods  of  accommodation,  spake 
reason,  spake  love;  but  they  would  not  so  much  as 
hear  him  patiently,  but  cried  out,  "  To  arms,  to 
arms;"  so  fierce  and  implacable  were  thev,  and  so 
bent  to  mischief.  Such  were  Christ's  enemies:  f  r 
hip.  love  they  were  his  adversaries,  and  fnr  his  good 
words  and  good  works  they  stoned  him.  If  we  meet 
with  such  enemies,  we  must  not  think  it  strange,  nor 
love  peace  the  less  for  our  seeking  it  in  vain.  Be  not 
overcome  of  evil,  no  not  of  such  evil  as  this,  but,  even 
when  thus  tried,  still  try  to  overcome  evil  with  good. 

PSALM  CXXI. 

Some  call  this  the  soldier^s  psalm,  and  think  it  was  penned 
in  the  camp,  when  David  was  jeoparding  his  life  in  the 
high-places  of  the  field,  and  thus  trusted  God  to  cover 
his  head  in  the  day  of  battle.  Others  call  it  the  traveller's 
psaiin,  (for  there  is  nothing  in  it  of  military  dangers,) 
and  think  David  penned  it  when  he  was  going-  abroad, 
and  designed  it,  pro  vehiculo—for  the  carriage,  for  a  good 
man's  convoy  and  companion  in  a  journey  or  voyage. 
But  we  need  not  thus  appropriate  it;  wherever  we  are, 
at  home  or  abroad,  we  are  exposed  to  danger  more  than 
we  are  aware  of;  and  this  psalm  directs  and  encourages 
us  to  repose  ourselves  and  our  confidence  in  God,  and  bv 
faith  to  put  ourselves  under  his  protection,  and  commi't 
ourselves  to  his  care,  which  we  must  do,  with  an  entire 
resignation  and  satisfaction,  in  singing  this  psalm.  I. 
David  here  assures  himself  of  help  from  God,  v.  1,  2. 
II.  He  assures  others  of  it,  v.  3. .  8. 


j1  song  of  degrees. 


1. 


I  WILL  lift  up  mine  eyes  unto  the  hills, 
from  whence  Cometh  my  help.  2.  My 
help  cometh  from  the  Lord,  which  made 
heaven  and  earth.  3.  He  will  not  suffer 
thy  foot  to  be  moved :  he  that  keepeth  thee 
will  not  slumber.  4.  Behold,  he  that  keep- 
eth Israel  shall  neither  slumber  nor  sleep. 
5.  The  Lord  is  thy  keeper;  the  Lord  is 
tJiy  shade  upon  thy  right  hand.  6.  The  sun 
shall  not  smite  thee  by  day,  nor  the  moon 
by  night.  7.  The  Lord  shall  preserve  thee 
from  all  evil :  he  shall  preserve  thy  soul. 
8.  The  Lord  shall  preserve  thy  going  out, 
and  thy  coming  in,  from  this  time  forth,  and 
even  for  evermoi'e. 


This  psalm  teaches  us, 

I.  To  stay  cursehes  upon  God  as  a  God  of  power, 
and  a  God  all-sufficient  for  us.  David  did  so,  and 
found  the  benefit  of  it.  1.  We  nmst  not  rely  up.i. 
creatures,  upon  men  and  means,  instmmcnts  and 
second  causes,  nor  make  flesh  cur  arm:  "  Shall  I 
lift  ufi  mine  eyes  to  the  hills?  (so  seme  read  it.) 
"  Does  my  help  come  from  thence?  Shall  1  depend 
upon  the  powers  of  the  earth;  upon  the  strength 
of  the  iiills;  upon  princes  and  great  men,  who,  hk'! 
hiUs,  fill  the  earth,  and  mount  their  heads  toward 
heaven?  No;  in  vain  is  salvation  hofied  for  from 
hills  and  mountains,  Jer.  iii.  23.  1  never  expect 
help  to  come  from  tliem,  my  confidence  is  in  (.jod 
only."  We  must  lift  ufi  our  eyes  above  the  hills, 
so  some  read  it;  we  must  look  beyond  instruments 
to  God,  who  makes  them  thiit  to  us  whicli  they 
are.  2.  We  must  see  all  cur  help  laid  up  in-Gou, 
in  his  power  and  goodness,  his  providence  and 
grace;  and  from  him  we  must  expect  it  to  come; 
"My  helfi  comes  from  the  Lord;  the  help  I  de- 
sire is  what  he  sends,  and  from  him  1  expect  it 
in  his  own  way  and  time.  If  he  do  not  help,  no 
creature  can  help;  if  he  do,  no  creature  can  hin- 
der, can  hurt."  3.  We  must  fitch  in  help  from 
God,  by  faith  in  his  premises,  and  a  due  regard  to 
all  his  institutions;  "  I  will  Ift  ufi  mine  eyes  to  the 
hills;"  (probably  he  means  the  hills  on  which  the 
temple  was  built,  mount  Moriah,  and  the  holy  hill 
of  Zion,  where  the  ark  of  the  covenant  is,  the  ora- 
cle, and  the  altars;)  "  I  will  have  an  eye  to  the  spe- 
cial presence  of  God  in  his  church,  and  with  liis 
people,  (his  presence  by  promise,)  and  net  only  to 
his  cmmon  presence.''  When  he  was  at  a  dis- 
tance, he  would  look  toward  the  sanctuary;  (xxviii. 
2. — xlii.  6.)  from  thence  cometh  cur  helf'i,  frcm  the 
wrrd  and  prayer,  from  the  secret  of  his  tabernack. 
My  helfi  cometh  from  the  Lord,  so  the  word  is,  {x  . 
2.)  from  before  the  Lord,  or  frorn  the  sight  and  fire - 
sence  of  the  Lord.  "Which  (says  Dr.  Hammond) 
may  r^fir  to  Christ  incarnate,  with  whose  huma- 
nity the  Deity  being  inseparably  united,  God  is  al- 
ways present  with  him,  and  through  him  with  us, 
for  whom,  sitting  at  God's  right  hand,  he  constantly 
maketh  intercession. "  Christ  is  called  the  angel  of 
hisfiresence,  that  saved  his  people,  Isa.  Ixiii.  9.  4. 
We  must  encourage  our  confidence  in  God  with  this, 
that  he  made  heaven  and  earth,  and  he  who  did 
that  can  do  any  thing.  He  made  the  world  out  of 
nothing,  himself  alone,  by  a  word's  speaking,  in  a 
little  time,  and  all  very  good,  veiy  excellent  and 
beautiful;  and  therefore,  how  great  soever  our  straits 
and  difficulties  are,  he  has  power  sufficient  for  our 
succour  and  relief.     He  that  made  heaven  and  earth 

I  is  sovereign  Lord  of  all  the  hosts  of  both,  and  can 
make  use  of  them  as  he  pleases  for  the  help  of  his 
people,  and  restrain  them  when  he  pleases  from 
hurting  his  people. 

II.  To  comfort  ourselves  in  God,  when  our  difficul- 
ties and  dangers  are  greatest.  It  is  here  promised, 
that  if  we  put  cur  trust  in  God,  and  keep  in  the  way 
of  cur  duty,  we  shall  be  safe  under  his  protection, 
so  that  no  real  evil,  no  mere  e\  il,  shall  happen  to 
us,  nor  any  affliction,  but  what  God  sees  good  for 
us,  and  will  do  us  good  by. 

1.  God  himself  has  undertaken  to  be  cur  Protec- 
tor; The  Lord  is  thy  Keeper,  v.  5.  Whatever 
charge  he  gives  his  angels  to  keep  his  people,  he  has 
not  thereby  discharged  himselt,  so  that  wliether 
every  particular  saint  has  an  angel  for  his  guardian 
or  no,  we  are  sure  he  has  God  himself  for  his  Guar- 
dian. It  is  infinite  wisdom  that  contrives,  and  infi- 
nite power  that  works,  the  safety  of  those  that  ha\e 
put  themselves  under  God's  protection.  Those 
must  needs  be  well  kept,  that  have  the  Lord  for 
their  Keeper.  If,  by  affliction,  *ey  be  made  his 
prisoners,  yet  still  he  is  their  Keeper. 


0*^4 


PSALMS,  CXXIl. 


2.  The  same  that  is  the  Protector  of  the  church 
in  general,  is  engaged  for  the  pi'eservation  of  every 
paiticular  believer;  the  same  wisdom,  the  same 
power,  the  same  promises.  He  that  kecjieth  Israel, 
{x<.  4.)  in  thy  Kee/ier,  v.  5.  The  Sheplierd  rf  the 
nock  is  the  Shepherd  of  every  sheep,  and  will  take 
care,  tliat  not  one,  even  of  the  little  ones,  shall  perish. 

3.  He  is  a  wakeful,  watchful.  Keeper;  "  He  that 
keejicth  hrael,  that  keepeth  thee,  O  Israelite,  shall 
neither  slumber  nor  sleep;  he  never  did,  or  ever 
will,  f;)r  he  is  never  weary;  he  not  only  does  not 
sleep,  but  he  does  not  so  much  as  slumber;  he  has 
not  the  least  inclination  to  sleep." 

4.  He  not  only  protects  those  whom  he  is  the 
Keeper  of,  but  he  refreshes  them ;  He  is  their  Shade. 
The  comparison  has  a  great  deal  of  gracious  con- 
descension in  it;  the  eternal  Being  who  is  infinite 
Substance,  is  what  he  is,  in  order  that  he  may  speak 
sensilile  comfort  to  his  people,  promises  to  be  their 
Umbra — their  Shadow,  to  keep  as  close  to  them  as 
the  shadov/  does  to  the  body,  and  to  shelter  them 
from  the  scorching  heat,  as  the  shadow  of'  a  great 
rock  in  a  weary  land,  Isa.  xxxii.  2.  Lnder  this 
shadow  they  maj'  sit  with  delight  and  assurance. 
Cant.  ii.  3. 

5.  He  is  always  near  to  his  people  for  their  pro- 
tection and  refreshment,  and  never  at  a  distance; 
he  is  their  Keefier  and  Shade  on  their  right  hand; 
so  that  he  is  never  far  to  seek.  The  right  hand  is 
the  working  hand;  let  them  but  turn  themselves 
dexterously  to  their  duty,  and  they  shall  find  God 
ready  to  them,  to  assist  them,  and  give  them  suc- 
cess, Ps.  xvi.  8. 

He  is  not  only  at  their  right  hand,  but  he  will 
also  kee/i  the  feet  of  his  saints,  1  Sam.  ii.  9.  He 
will  have  an  eye  upon  them  in  their  motions;  he 
will  not  suffer  thy  foot  to  be  inoved.  God  will  pro- 
vide that  his  people  shall  not  be  tempted  above 
what  they  are  able,  shall  not  f  dl  into  sin,  though 
they  may  be  very  near  it,  (Ixxiii.  2,  23.)  shall  not 
t^U  into  trouble,  though  there  be  many  endeavour- 
ing to  undermine  them  by  fraud,  or  overthrow  them 
by  force.  He  will  keep  them  from  l)eing  frighten- 
f.d,  as  we  are  when  we  slip  or  stumble,  and  are 
I'eady  to  fall. 

7.  He  will  protect  them  from  all  the  malignant 
Influences  of  the  heavenly  bodies;  (t'.  6.)  The  sun 
?.hall  not  smite  thee,  with  his  heat  by  day,  nor  the 
moon,  with  her  cold  and  moisture,  by  night.  The 
s!in  and  moon  are  great  blessings  to  mankind,  and 
yet  (such  a  sad  change  has  sin  made  in  the  creation) 
even  the  sun  and  moon,  though  worshipped  by  a 
great  part  of  mankind,  are  often  instruments  of 
hurt  and  distemper  to  human  bodies;  God  by  them 
often  smites  us;  l)ut  his  favour  shall  intei^pose  so, 
fhat  they  sliall  not  damage  his  people.  He  will 
keep  them  flight  and  day,  (Isa.  xxvii.  3.)  as  he 
kept  Israel  in  the  wilderness  by  a  fiillarofcloud  by 
day,  which  screened  them  from  the  heat  of  the 
sun,  and  of  fire  by  night,  which  probably  diffused  a 
gentle  warmth  over  the  whole  cam]),  that  thev 
might  not  he  prejudiced  by  the  cold  and  damp  of  the 
right;  tlieir  father  Jacob  having  com])lained,  (Cicn. 
xxxi.  40.)  that  by  day  the  drought  consumed  him, 
nnd  the  frost  by  night.  It  may  lie  understood  figu- 
rately ;  "  Thou  shalt  not  be  hurt  either  by  the  open 
assaults  of  thine  enemies,  which  are  as  visible  r.s 
the  scorching  beams  of  the  sun,  or  bv  their  secret 
Treacherous  attempts,  which  are  like  the  inscnsil)le 
insinuations  of  the  cold  by  night." 

8.  His  protection  will  make  them  safe  in  cverv 
respect;  "The  Lord  shall  fireserve  thee  from  all 
roil,  the  evil  of  sin,  and  the  evil  of  troubh'.  He 
«!haU  prevent  the  evil  tliou  fearest,  and  sliall  sanc- 
tify, remove,  or  lighten,  the  evil  thou  feelest.  He 
will  keep  thee  f#)in  doing  evil,  (2  Cor.  xiii.  7.)  and 
80  far  from  suffering  evil,  that,  whatever  affliction 


happens  to  tnee,  there  shall  be  no  evil  in  it.  Evm 
that  which  kills,  shall  not  hurt." 

9.  It  is  the  spiritual  life  especially  that  God  will 
take  under  his  protection;  He  shall  fireserve  thy 
soul.  All  sovds  are  his;  and  the  soul  is  the  man,  and 
therefore  he  will  with  a  peculiar  care  preserve 
them,  that  they  be  not  defiled  by  sin,  and  disturbed 
by  affliction.  He  will  keep  them,  by  keeping  us  in 
the  possession  of  them;  and  he  wiU  preserve  them 
from  perishing  eternally. 

10.  He  Avill  keep  us  in  all  our  ways;  "  He  shall 
fireserve  thy  going  out  and  coining  in.  Thou  shalt 
be  under  his  protection  in  all  thy  joumies  and  voya 
ges,  outward-bound  or  homewai'd-bound,  as  he  kept 
Israel  in  the  wilderness,  in  their  removes  and  rests. 
He  will  prosper  thee  in  all  thy  affairs  at  home  and 
abroad,  in  the  beginning  and  in  the  conclusion  of 
them.  He  will  keep  tliee  in  life  and  death,  thy 
going  out  and  going  on  while  thou  livest,  and  thy 
coming  in  when  thou  diest;  going  out  to  thy  labour  in 
the  morning  of  thy  days,  and  coming  home  to  thy  rest 
when  the  evening  of  old  age  calls  thee  in,"  civ.  23. 

11.  He  will  continue  his  care  over  us  yrowz  thia 
time  forth  and  even  for  evei'more.  It  is  a  protection 
for  life,  never  out  of  date.  "  He  will  be  thy  Guide 
even  unto  death,  and  will  then  hide  thee  in  the 
grave,  hide  thee  in  heaven.  He  will  fireserve  thee 
in  his  heavenly  kingdom."  God  will  protect  his 
church  and  his  saints  always,  even  to  the  end  of  the 
world.  The  Spirit,  who  is  their  Preserver  and 
Comforter,  shall  abide  with  them  for  ever. 

PSALM  CXXIL 

This  psalm  seems  to  have  been  penned  by  David  for  the 
use  of  the  people  of  Israel,  when  they  came  up  to  Jeru 
salem,  to  worship  at  the  three  solemn  feasts.  It  was  ip 
David's  time  that  Jerusalem  was  first  chosen  to  be  the 
city  where  God  would  record  his  name.  It  being- a  new 
thinfr,  this,  among  other  means,  was  used  to  bring  the 
people  to  be  in  love  with  Jerusalem,  as  the  Holy  city, 
though  it  was  but  the  other  day  in  the  hands  of  the  Je- 
busites.  Observe,  I.  The  joy  with  which  they  were  to 
go  up  to  Jerusalem,  v.  1,2.  II.  The  great  esteem  they 
were  to  have  of  Jerusalem,  v.  3  ..  5.  III.  The  great 
concern  they  were  to  have  for  Jerusalem,  and  the  pray- 
ers they  were  to  put  up  for  its  welfare,  v.  6 . .  9.  In 
singing  this  psalm,  we  must  have  an  eye  to  the  gospel- 
church,  which  is  called  the  Jenisalem  that  is  from  above. 

A  song  oj  ...grees  of  David. 

1.  ~f  A\' AS  glad  when  they  said  unto  me, 
JL  Let  us  go  into  the  house  of  the  Lord. 

2.  Our  feet  shall  stand  within  thy  gates,  O 
Jerusalem.  3.  Jerusalem  is  builded  as  a 
city  that  is  compact  together :  4.  Whither 
the  tribes  go  up,  the  tribes  of  the  Lo.ho, 
unto  the  testimony  of  Israel,  to  give  thanks 
unto  the  name  of  the  Lord.  5.  For  there 
are  set  thrones  of  judgment,  the  thrones  of 
the  house  of  David. 

Here  is,  1.  The  pleasure  which  David,  and  other 
pious  Israelites,  took  in  a])i)roaching  to,  i.nd  attend- 
mg  upon,  God  in  public  ordinances,  x<.  1,  2. 

(1.;  The  in\itation  to  them  was  very  welcf)mc. 
David  was  himself  glad,  and  would  have  every  Is- 
raelite to  say  that  he  was  glad,  when  he  was  called 
upon  to  go  ufi  to  the  house  of  the  Lord.  Note,  [1.] 
It  is  the  will  of  God  that  we  should  worship  him  in 
conceit;  that  many  sliould  join  together  to  wait  upon 
him  in  public  ordinances.  We  ought  to  worshii) 
God  in  our  own  houses,  but  that  is  net  enough,  we 
must  go  into  the  house  of  the  Lord,  to  ])ay  our 
liomage  to  him  there,  and  not  forsake  the  asscm 
bli-ng  ourselves  together.  [2. 'J  \Ve  should  not  only 
agree  with  one  another,  l)Ut  excite  and  stir  up 
one  another,  to  go  to  worship  God  in  public.     Lc* 


PSALMS,  CXXII. 


685 


y^  ifo>;  not,  "  Do  you  go  and  pray  for  us,  and  we 
wfll  stay  at  home;  but,  We  will  go  also;  (Zech. 
viii.  21. )  not,  "Do  you  go  before,  and  we  will  follow 
at  our  leisure;"  or,  "  We  will  go  first,  and  you 
shall  come  after  us;"  but,  "'  I^et  us  go  together,  for 
tae  honour  of  God,  and  for  our  mutual  edification 
and  encouragement."  We  ourselves  are  slow  and 
backward,  and  others  are  so  too,  and  therefore  we 
should  tlius  quicken  and  sharpen  one  ancAher  to 
that  which  is  good,  as  iron  sharpens  iron.  [3.] 
They  that  rejoice  in  (rod  will  rejoice  in  calls  and 
opportunities  to  wait  upon  him.  David  himself, 
though  he  had  as  little  need  of  a  spur  to  his  zeal  in 
religious  exercises  as  any,  yet  was  so  far  from 
taking  it  as  an  aifront,  that  he  was  glad  of  it  as  a 
kindness,  when  he  was  called  upon  to  go  up  to  the 
house  of  the  Lord,  with  the  meanest  of  his  sul)jects. 
We  should  desire  our  Christian  friends,  when  they 
have  any  good  work  in  hand,  to  call  for  us  and  take 
us  along  with  them. 

(2.)  The  prospect  of  them  was  very  pleasing. 
They  speak  it  with  a  holy  triumph;  {y.  2.)  Our 
feet  shall  stand  ivithin  thy  gates,  O  Jerusalem. 
They  that  came  out  of  the  country,  when  they 
found  the  journey  tedious,  comforted  themselves 
with  this,  that  they  should  be  in  Jerusalem  shortly, 
and  that  would  make  amends  for  all  the  fatigTies  of 
their  travel.  We  shall  stand  there  as  servants;  it  is 
desirable  to  have  a  place  in  Jerusalem,  though  it  be 
among  those  that  stand  by,  (Zech.  iii.  7.)  though  it 
be  the  door-keeper's  place,  Ps.  Ixxxiv.  10.  We 
have  now  got  a  resting-place  for  the  ark,  and  where 
it  is  there  will  we  be. 

2.  The  praises  of  Jerusalem,  as  xlviii.  12. 

(1.)  It  is  the  beautiful  city,  not  only  for  situation, 
out  for  building.  It  is  built  into  a  city,  the  houses 
not  scattered,  but  contiguous,  and  the  streets  fair 
and  spacious.  It  is  built  uniform,  compact  together, 
the  houses  strengthening  and  supporting  one  another. 
Though  the  city  was  divided  into  the  higher  and 
lower  town,  yet  the  Jebusites  being  driven  out,  and 
it  being  entirely  in  the  possession  of  God's  people, 
it  is  said  to  l:)e  compact  together.  It  was  a  type  of 
the  gospel-church,  which  is  compact  together  in 
holy  love  and  Christian  communion,  so  that  it  is  all 
as  one  city. 

(2.)  It  is  the  holy  city;  (x'.  4.)  it  is  the  place 
where  all  Israel  meet  one  another;  Thither  the 
tribes  go  up,  from  all  parts  of  the  country,  as  one 
man,  under  the  character  of  the  tribes  of  the  Lord, 
in  obedience  to  his  command.  It  is  the  place  ap- 
pointed for  their  general  rendezvous;  and  they 
come  together,  [1.]  To  receive  instruction  from 
God;  they  come  to  the  testimony  of  Israel,  to  hear 
what  God  has  to  say  to  them,  and  to  consult  his 
oracle.  [2.  ]  To  ascribe  the  glory  to  God,  to  give 
thanks  to  the  name  of  the  Lord;  which  we  have  all 
reason  to  do,  especially  those  that  have  the  testi- 
mony of  Israel  among  them.  If  God  speak  to  us 
by  his  word,  we  have  reason  to  answer  him  by  our 
thanksgivings.  See  on  what  errand  we  go  to  public 
worship,  to  give  than/cs. 

(3.)  It  is  the  royal  city;  (x'.  5.)  There  are  set 
thrones  of  judgment;  therefore  the  people  had  rea- 
son to  be  in  love  with  Jerusalem,  because  justice  was 
administered  there  by  a  man  after  God's  own  heart. 
The  civil  interests  of  the  people  were  as  well  secured 
as  their  ecclesiastical  concerns;  and  very  happy 
they  were  in  their  comts  of  judicature,  which  were 
erected  in  Jerusalem,  as  with  us  in"  Westminster- 
hall.  Observe,  What  a  goodly  sight  it  was  to  see 
the  testimony  of  Israel  and  the  thrones  of  judgment 
such  near  neighbours;  and  they  are  good  neigh- 
bours, which  may  greatly  befriend  one  another. 
Let  the  testimony  of  Israel  direct  the  thrones  of 
judgment,  and  the  thrones  of  judgment  protect  the 
testimony  of  Israel. 

Vol.  III.— 4  E 


6.  Pray  for  the  peace  of  Jerusalem:  they 
shall  prosper  that  love  thee.  7.  Peace  be 
within  thy  walls,  and  prosperity  within  thy 
palaces.  8.  For  my  brethren  and  com- 
panions' sakes,  I  will  now  say.  Peace  be 
within  thee.  9.  Because  of  the  house  of 
the  Lord  our  God  I  will  seek  thy  good. 

Here, 

1.  David  calls  upon  others  to  wish  well  to  Jeru- 
salem, V.  6,  7.  Pray  for  the  peace  of  Jerusalem, 
for  the  welfare  of  it,  tor  all  good  to  it,  particularly 
for  the  uniting  of  the  inhabitants  among  themselves, 
and  their  preservation  from  the  incursions  of  ene- 
mies. This  we  may  truly  desire,  that  in  the  peace 
thereof  we  may  have  pcact;  and  this  we  must 
earnestly  pray  for,  for  it  is  the  gift  of  God,  and  for 
it  he  will  be  inquired  of.  Those  that  can  do  nothing 
else  for  the  peace  of  Jerusalem,  can  pray  for  it, 
which  is  something  more  than  showing  their  good- 
will, it  is  the  appointed  way  of  fetching  in  mercy. 
The  peace  and  welfare  of  the  gospel-church,  par- 
ticvdarly  in  our  land,  is  to  be  earnestly  desired 
and  prayed  for  by  every  one  of  us. 

Now,'(  1. )  We  are  here  encouraged  in  our  prayers 
for  Jerusalem's  peace:  They  shall Jirosper  that  love 
thee.  'We  must  pray  for  Jerusalem,  not  out  of  cus- 
tom, or  for  fashion's'  sake,  but  out  of  a  principle  of 
love  to  God's  government  of  man,  and  man's  wor- 
ship of  God:  and  in  seeking  the  public  welfare,  we 
seek  our  own;  for  so  well  does  God  love  the  gates 
of  Zion,  that  he  will  love  all  those  that  do  love 
them;  and  therefore  they  cannot  but  prosper;  at 
least  their  souls  shall  prosper  by  the  ordinances 
they  so  dearly  love. 

(2.)  We  are  here  directed  in  cur  prayers  for  it, 
and  words  are  put  into  our  mouths,  v.  7.  Peace  be 
within  thy  nvalls.  He  teaches  us  to  pray,  [1.]  For 
all  the  inhabitants  in  general;  all  within  the  walls, 
from  the  least  to  the  greatest.  Peace  be  in  thy  for- 
tifications, let  them  never  be  attacked;  or,  if  they 
be,  let  them  never  be  taken,  but  be  an  effectual  se- 
curity to  the  city.  [2.]  For  the  princes  and  rulers 
especially;  Let  prosperity  be  in  the  palaces  of  the 
great  men  that  sit  at  the  "helm,  and  have  the  direc- 
tion of  public  affairs;  for  if  they  prosper,  it  will  be 
well  f;5r  the  pulilic.  The  poorer  sort  are  apt  to 
envy  the  jjrosperity  of  the  palaces,  but  they  are 
here  taught  to  pray  for  it. 

2.  He  resolves,  that,  whatever  cthc  rs  do,  he  will 
approve  himself  a  faithful  friend  to  Jerusalem;  (1.) 
In  his  prayers;  "  I  will  now  say,  now  I  see  the 
tribes  so  cheerfully  resorting  hither  to  the  testimony 
of  Israel,  and  the  matter  settled,  that  Jerusalem 
must  be  the  place  where  God  will  record  his  name, 
now  I  will  say.  Peace  be  within  thee."  He  did  not 
say,  "Let  others  pray  for  the  public  peace,  the 
priests  and  the  prophets,  whose  business  it  is,  and 
the  people,  that  have  nothing  else  to  do,  and  I  will 
fight  for  it,  and  nile  for  it:"  No;  "I  will  pray  for  it 
too."  (2.)  In  his  endeavours,  with  which  he  will 
second  his  prayers;  "  /  will,  to  the  utmost  of  my 
\)OwcY,  seek  thy  good."  Whatever  lies  within  the 
sphere  of  our  activity  to  do  for  the  public  good, 
we  must  do  it,  else  we  are  not  sincere  in  praying 
for  it. 

Now  it  might  be  said.  No  thanks  to  David  to  be 
so  solicitous  for  the  welfare  of  Jenisalem,  it  was  his 
own  city,  and  the  interests  of  his  family  were  lodged 
in  it.  It  is  true;  yet  he  professes  that  was  not  the 
reason  why  he  was  in  such  care  for  the  welfare  of 
Jerusalem ;  but  it  proceeded  from  the  warm  regard 
he  had,  [1.]  To  the  communion  of  saints:  It  \sfor 
mil  brethren  and  companions^  sakes,  that  is,  ur  the 
sake  of  all  true-hearted  Israelites,  whom  I  look 


586 


PSALMS,  CXXlll. 


upon  as  my  brethren,  (so  he  calls  them,  1  Chron. 
xxviii.  2.)  and  who  have  often  been  mv  companions 
in  the  worship  of  God,  which  hath  knit  my  lieait  to 
them.  [2.]  To  the  ordinances  of  God:  Ht  hud  set 
his  affection  to  the  house  of  his  God;  (1  Chron. 
xxix.  3. )  lie  took  a  great  pleasure  in  public  woi«hip, 
and  for  that  reason  would  pray  for  tlic  good  of  Jeru- 
salem. Then  our  concern  for  the  public  welfare 
is  right,  when  it  is  the  effect  cf  a  snicere  love  to 
God's  institutions  and  his  faithful  worshippers. 

PSALM  CXXIIL 

This  psalm  was  pennea  at  a  time  when  the  church  of  God 
was  brought  low  and  trampled  upon;  some  think  it  was 
when  the  Jews  were  captives  in  Babylon;  thoug^h  that 
was  not  the  only  time  that  they  were  insulted  over  by 
the  proud.  The  psalmist  begins  as  if  he  spoke  for  him- 
self only,  (v.  1.)  but  presently  speaks  in  the  name  of  the 
church.  Here  is,  I.  Their  expectation  of  mercy  from 
God,  V.  1,  2.  II.  Their  plea  for  mercy  with  (Jod,  v.  3,  4. 
In  singing  it,  we  must  have  our  eye  up  to  God's  favour, 
with  a  holy  concern,  and  then  an  eye  down  to  men's  re- 
proach, with  a  holy  contempt. 

jl  song  of  degrees. 

1 .  "I'TNTO  thee  lift  I  up  mine  eyes,  O  thou 
vJ  that  (Iwellest  in  the  heavens.  2.  Be- 
hold,as  the  eyes  of  servants /oo/:  untothe  hand 
of  their  masters,  and  as  the  eyes  of  a  maiden 
unto  the  hand  of  her  mistress ;  so  our  eyes 
?i'ait  upon  the  Lord  our  God,  until  that  he 
have  mercy  upon  us.  3.  Have  mercy  upon 
us,  O  Lord,  have  mercy  upon  us:  for  we 
are  exceedingly  filled  with  contempt.  4. 
Our  soul  is  exceedingly  filled  with  the 
scorning  of  those  that  are  at  ease,  mid  with 
the  contempt  of  the  proud. 

We  have  here, 

I.  The  solemn  profession  which  God's  people 
make  of  faith  and  hope  in  God,  x;.  1,  2.     Observe, 

1.  The  title  here  given  to  God;  O  thou  that  divell- 
est  in  the  heavens.  Our  Lord  Jesus  has  taught  us, 
in  prayer,  to  have  an  eye  to  God,  as  our  Father  in 
heaven;  not  tliat  he  is  confined  there,  but  there  es- 
pecially he  manifests  his  glory,  as  the  King  in  his 
cnurt.  Heaven  is  a  place  of  prospect,  and  a  place 
of  power;  he  that  dwells  there,  thence  beholds  all 
the  calamities  of  his  people,  and  from  thence  can 
send  to  save  them.  Sometimes  God  seems  to  have 
forsaken  the  earth,  and  the  enemies  of  God's  people 
ask.  Where  is  noiv  your  God?  But  then  they  can 
say  with  comfort,  Otir  God  is  in  the  heavens.  O 
thou  that  sittest  iri  the  heavens,  so  some;  sittest  as 
Judge  there;  for  the  Lord  has  pre/iared  his  throne 
in  the  heavens,  and  to  that  throne  injured  innocency 
may  appeal. 

2.  The  regard  here  had  to  God;  the  psalmist 
himself  lifted  up  his  ryes  to  him.  The  eyes  of  a 
good  man  are  ever  toivard  the  Lord;  (xxv.  15.)  in 
every  prayer  we  lift  up  our  soul,  the  eye  of  our  soul, 
to  God;  especially  in  tnmble,  which  was  the  case 
here.  The  eyes  of  the  peojjle  nvaited  on  the  Lord, 
V.  2.  We  find  mercy  coming  toward  a  people, 
when  the  eyes  of  jnan,  as  of  all  the  tribes  of  Israel, 
are  toivard  the  Lord,  Zech.  ix.  1.  The  eyes  of  the 
body  are  heaven-ward.  Os  honiini  sublime  dedit — 
To  man  he  gave  an  erect  mien,  to  teach  us  which 
way  to  direct  the  eyes  of  the  mind.  Our  eyes  wait 
on' the  Lord;  the  eye  of  desire  and  prayer;  the 
begging  eye,  and  the  eye  of  dependence;  hope  and 
expectation;  the  longing  eye.  Our  eyes  must  wait 
upon  God  as  the  Lord,  and  our  God,  until  that  he 
have  mercy  u/ion  jis.  We  desire  mercy  from  him, 
we  hope  he  will  show  us  mi  rev,  and  we  will  crn- 
tinue  our  attendance  on  him  till  it  come. 


This  is  illustrated  (x".  2.)  by  a  similitude;  Our 
eyes  are  to  Gcxi,  as  the  eyes  of  a  servant,  or  hand- 
maid, to  the  hand  of  their  rnaster  and  mistress. 
The  eyes  of  a  servant  are,  (1.)  To  his  master's  di- 
recting hand,  expecting  that  he  will  appoint  him 
his  work,  and  cut  it  out  for  him,  and  show  him  how 
he  must  do  it;  Lord,  what  wilt  thou  have  me  to  doi-' 
(2.)  To  his  suppl}ing  hand.  Servants  look  to  theii 
master,  or  their  mistress,  for  their  portion  of  meat 
in  due  season,  Prov.  xxxi.  15.  And  to  God  must  wi; 
look  for  daily  bread,  fcr  grace  sufficient;  frcm  him 
we  must  receive  it  thankfully.  (3.)  To  his  assisting 
hand.  If  the  servant  cannot  do  his  work  himsell, 
where  must  he  look  for  help  but  to  his  master.* 
And  in  the  strength  cf  the  Lord  G(;d  we  must  go 
forth  and  go  on.  (4.)  To  his  protecting  hand.  If 
the  servant  meet  with  opposition  in  his  work,  if  he 
be  questioned  for  wliat  he  dr^es,  if  he  be  wronged 
and  injured,  who  shruld  bear  him  rut  and  right  him, 
but  his  master  that  set  him  on  work?  The  people  of 
God,  when  they  arc  persecuted,  may  appeal  totheii 
Master,  We  are  thine,  save  us.  (5.)  To  his  cor- 
recting hand.  If  the  servant  have  provoked  his 
master  to  beat  him,  he  does  not  call  for  help  against 
his  master,  but  locks  at  the  h:ind  tliat  strikes  him, 
till  it  shiill  say,  "It  is  enf^ugh,  I  will  not  contend 
for  ever."  The  peo])le  of  God  were  now  under  his 
rebukes;  and  whither  sliould  they  turn  but  to  him 
that  smote  them?  Isa.  ix.  13.  To  whrm  should 
tliey  make  supplication  but  to  their  Judge.-'  They 
will  not  do  as  riagar  did,  who  ran  away  from  her 
mistress,  when  she  put  some  hardships  upon  her, 
(Gen.  xvi.  6.)  but  they  submit  themselves  to,  ?nd 
humble  themselves  under,  God's  mighty  hand.  (6. ) 
To  his  rewarding  hand.  The  servant  expects  his 
wages,  his  well-done,  from  his  master.  Hypccrites 
have  their  eye  to  the  world's  hand,  thence  they 
have  their  reward;  (Matth.  vi.  2.)  but  tnie  Chris- 
tians have  their  eye  to  God  as  their  Rewarder. 

II.  The  humble  address  which  God's  people  pre- 
sent to  him  in  their  calamitous  condition,  {v.  3,  A.) 
wherein, 

1.  They  sue  for  mercy;  not  prescribing  to  Gcd 
what  he  shall  do  for  therh,  nor  pleading  any  merit 
of  their  own,  why  he  should  do  for  them,  but.  Have 
mercy  ufion  us,  O  Lord,  have  mercy  ufion  us.  We 
find  little  mercy  with  men,  their  tender  mercies  are 
cruel,  there  are  cruel  mockings;  but  this  is  rur  com- 
fort, that  with  the  Lord  there  is  mercy,  and  we  net  d 
desire  no  more  to  relieve  us,  and  make  us  easy,  than 
the  mercy  of  God.  Whatever  the  troubles  of  the 
church  are,  God's  mercy  is  a  sovereign  remedy. 

2.  They  set  forth  their  grievances;  We  are  ex- 
ceedingly filled  with  contempt.  Reproach  is  the 
wound,  the  burthen,  they  complain  of.  Observe, 
(1.)  Who  were  reproached;  "We,  who  have  our 
eyes  up  to  thee. "  Those  who  are  owned  of  God  are 
often  despised  and  tram])led  on  by  the  world.  Some 
translate  the  words  which  we  render,  those  that  are 
at  ease,  and  the  proud,  so  as  to  signify  the  persons 
that  are  scorned  and  contemned.  "Our  soul  is 
troubled  to  see  how  those  that  are  at  peace,  and  the 
excellent  ones,  are  scorned  and  despised."  The 
saints  are  a  peaceable  people,  and  yet  are  abused; 
(xxxv.  20.)  the  excellent  ones  of  the  earth,  and  yet 
undervalued.  Lam.  iv.  1,2.  (2.)  Who  did  reproach 
them;  taking  the  words  as  we  read  them,  thev  were 
the  epicui-es  who  lived  at  ease,  carnal,  sensua'l,  peo- 
ple, Job  xii.  5.  The  scoffers  are  such  as  walk  after 
their  own  lusts,  and  serve  their  own  Ixllies:  and  the 
proud,  such  as  set  God  himself  at  defiance,  and  had 
a  high  opinion  of  themselves;  thev  trampled  on 
God's  people,  flunking  they  mngnificd  themselves 
by  vilifying  them.  (3.)  To  what  degree  they  were 
reproached;  We  are  filled,  we  are  surfeited  with  it; 
Our  soul  is  exceedingly  filled  with  it.  The  enemie? 
thought  they  could  never  jeer  them  enough,  nor  say 


PSALMS,  CXXTV. 


587 


vi.ough  to  make  them  despicable;  and  they  could 
Ml  t  bvit  lay  it  to  heart;  it  was  a  sword  in  their  bones, 
P?.  xlii.  10.  Note,  [1.]  Scorning  and  ccntempt 
have  been,  and  are,  and  are  likely  to  be,  the  lot  of 
GikI's  people  in  this  world.  Ishmael  mocked  Isaac, 
which  IS  called /zfrsecw^/«^  him;  and  so  it  is  now. 
Gal.  iv.  29.  [2.]  In  reference  to  the  scorn  and 
contempt  of  men,  it  is  matter  of  comfort,  that  there 
IS  mercy  with  God;  mercy  to  our  good  names  when 
they  are  barbarously  used:  Hear,  0  our  God,  for 
%ve  are  desfiised. 

PSALM  CXXIV. 

David  penned  this  psalm  (we  suppose)  upon  occasion  of 
some  great  deliverance  which  God  wrought  for  him  and 
his  people  from  some  very  threatening  danger,  which 
was  likely  to  have  involved  them  all  in  ruin;  whether  by 
foreign  invasion,  or  intestine  insurrection,  is  not  certain: 
whatever  it  was,  he  seems  to  have  been  himself  much  af- 
fected, and  very  desirous  to  affect  others,  with  the  good- 
ness of  God,  in  making  a  way  for  them  to  escape:  to 
him  he  is  careful  to  give  all  the  glory,  and  takes  none  to 
himself,  as  conquerors  usually  do.  I.  He  here  magni- 
fies the  greatness  of  the  danger  they  were  in,  and  of  the 
ruin  they  were  at  the  brink  of,  v.  1.  .5.  II.  He  gives 
God  the  glory  of  their  escape,  (v.  6,  7.)  compared  with 
V.  1,  2.  ill.  He  takes  encouragement  from  thence  to 
trust  in  God,  v.  8.  In  singing  this  psalm,  beside  the  ap- 
plication of  it  to  any  particular  deliverance  wrought  for 
us  and  our  people,  in  our  days  and  the  days  of  our  fa- 
.  thers,  we  mav  have  in  our  thoughts  the  great  work  of 
our  redemption  by  Jesus  Christ,  by  which  we  were 
rescued  from  the  powers  of  darkness. 

A  song  of  degrees  of  David. 

r.  TTF  it  had  not  been  the  Lord  who  was 

JL  on  our  side,  now  may  Israel  say;     2. 

If  it  had  not  been  the  Loud  who  was  on 

our  side,  when  men  rose  up  against  us;     3. 

Then  they   had  swallowed  us   up   quick, 

when  their  wrath  was  kindled  against  us: 

4.  Then  the  waters  had  overwhelmed  us, 

the  stream  had  gone  over  our  soul :  5.  Then 

tlie  proud  waters  had  gone  over  our  soul. 

The  people  of  God,  being  here  called  upon  to 
praise  God  fcr  their  deliverance,  are  to  take  notice, 

1.  Of  the  malice  of  men,  by  which  they  were  re- 
duced to  the  very  brink  of  ruin.  Let  Israel  say, 
that  there  was  but  a  step  between  them  and  death: 
the  more  desperate  the  disease  appears  to  have  been, 
the  more  does  the  skill  of  the  Physician  appear  in 
the  cure. 

Observe,  (1.)  Whence  the  threatening  danger 
came;  Men  rose  up.  against  us;  creatures  of  our 
own  kind,  and  yet  bent  upon  our  ruin:  Homo  homini 
lufius — Man  is  a  ivolfto  man.  No  marvel  that  the 
red  dragon,  the  roaring  lion,  should  seek  to  swallow 
us  up;  but  that  men  should  thirst  after  the  blood  of 
men,  Absalom  after  the  blood  of  his  own  father; 
that  a  woman  should  be  drunk  with  the  blood  of 
saints,  is  what,  with  St.  John,  we  may  wonder  at 
with  great  admiration.  From  men  we  mav  expect 
humanity,  yet  there  are  those  whose  tender  mercies 
are  cruel.  But  what  was  the  matter  with  these 
men?  Why,  their  ivrath  ivas  kindled  against  us; 
{y.  3.)  something  or  other  they  were  angry  at,  and 
then  no  less  would  serve  than  the  dcsti-ucticn  of 
those  they  had  crnceived  a  displeasure  ;  gainst. 
Wrath  is  cruel,  arid  anger  is  outrageous.  Their 
wrath  was  kindled  as  fire  ready  to  consume  us;  thev 
were  proud;  and  the  ivicked  in  his  pride  doth  perse- 
cute the  poor.  They  were  daring  in  their  attempt, 
they  rose  up  against  zis;  rose  in  rebellion,  with  a 
resolution  to  swallow  us  up  alive.  (2. )  How  far  it 
went,  and  how  fatal  it  had  been  if  it  had  gone  a 
little  further;  "We  had  been  devoured  as  a  lamb 
hy  a  lion ;  not  only  slain,  but  swallowed  up,  so  that 


there  should  have  been  no  relics  of  us  remaining; 
swallowed  up  with  so  much  haste,  ere  we  were 
aware,  that  we  should  have  gone  down  ahve  to  the 
pit.  We  had  been  deluged  as  the  low  grounds  by 
a  land-flood,  or  the  sands  by  a  high  spring-tide." 
This  similitude  he  dwells  upon,  with  the  ascents, 
which  bespeak  this  a  song  of  degrees,  cr  risings, 
like  the  rest.  The  waters  had  overwhelmed  us. 
What  of  us?  Why,  the  stream  had  gone  over  our 
souls,  our  lives,  our  comforts;  all  that  is  dear  to  us. 
What  waters?  Why,  the  proud  waters.  Gcd  suffers 
the  enemies  of  his  people  sometimes  to  prevail  very 
far  against  them,  that  his  own  power  may  appear 
the  more  illustrious  in  their  deli\  erance. 

2.  Of  the  goodness  of  Gcd,  by  which  they  were 
rescued  from  the  very  brink  of  ruin;  "  The  Lord 
was  on  our  side;  and  if  he  had  not  been  sc,  we  had 
been  undone."  (1.)  "God  was  on  our  side;  he 
took  our  part,  espoused  our  cause,  and  appeared  for 
us:  he  was  our  Helper,  and  a  very  present  Help,  a 
Help  on  our  side,  nigh  at  hand.  He  was  with  us; 
not  only  for  us,  but  among  us,  and  Commander  in 
chief  of  our  forces."  (2.)  That  God  was  Jehovah; 
there  the  emphasis  lies.  "  If  it  had  not  been  Je- 
hovah himself,  a  God  of  infinite  power  and  perfec- 
tion, that  had  undertaken  our  deliverance,  cur  ene- 
mies had  overpowered  us."  H-appy  the  people, 
thei-efore,  whose  God  is  Jehovah,  a  God  all-suffi- 
cient. Let  Israel  say  this,  to  his  honour,  and  resolve 
never  to  forsake  him. 

6.  Blessed  be  the  Loud,  who  hath  not 
given  us  as  a  prey  to  their  teeth.  7.  Our 
soul  is  escaped  as  a  bird  out  of  the  snare  of 
the  fowlers:  the  snare  is  broken,  and  we  are 
escaped.  8.  Our  help  is  in  the  name  of  the 
Lord,  who  made  heaven  and  earth. 

Here  tlie  psalmist  further  magnifies  the  great  de- 
liverance God  had  lately  wrought  for  them. 

1.  That  their  hearts  might  be  the  more  enlarged     ^ 
in  thankfulness  to  him ;  {v.  6. )  Blessed  be  the  Lord. 
God  is  the  Author  of  all  our  deliverances,  and  there- 
fore he  must  have  the  glory  of  them.     We  rob  him 

of  his  due,  if  we  do  not  return  thanks  to  him.  And 
we  are  the  more  obliged  to  praise  him,  because  we 
had  such  a  narrow  escape.  We  were  delivered, 
(1. )  Like  a  lamb  out  of  the  very  jaws  cf  a  beast  of 
prey;  God  has  not  given  us  as  a  prey  to  their  teeth; 
intimating,  that  they  had  no  power'  against  God's 
people,  but  what  was  given  them  from  above.  They 
could  not  be  a  prey  to  their  teeth,  unless  Gcd  gave 
them  up,  and  therefore  they  were  rescued,  because 
God  would  not  suffer  them  to  be  i-uined.  (2.)  Like 
a  bird,  a  little  bird,  (the  word  signifies  a  sparrow,) 
out  of  the  snare  of  the  fowler.  The  enemies  are 
very  subtle  and  spiteful;  they  lay  snares  for  God's 
people,  to  bring  them  into  sin  and  trouble,  and  to 
hold  them  there.  Sometimes  they  seem  to  have 
prevailed  so  far  as  to  gain  their  point;  God's  per  pie 
are  taken  in  the  snare,  and  are  as  unable  to  help 
themselves  out  as  any  weak  and  silly  bird  is;  and 
then  is  God's  time  to  appear  fcr  their  relief,  when 
all  other  friends  fail;  then  Gcd  breaks  the  snare, 
and  tuiTis  the  dounsel  of  the  enemies  into  foclishness; 
The  snare  is  broken,  and  so  we  are  delivered.  Isaac 
is  saved  when  he  lay  ready  to  be  sacrificed.  Jeho- 
vah-jireh;  in  the  mount  of  the  Lord  it  shall  be  seen. 

2.  That  their  hearts,  and  the  hearts  of  others, 
might  be  more  encouraged  to  trust  in  God  in  the 
Hke  dangers;  (x'.  8.)  Our  help  is  in  the  name  of  the. 
Lord.  David  had  directed  us  (cxxi.  2.)  to  depend 
upon  God  for  help  as  to  cur  personal  concerns;  My 
help  is  in  the  name  of  the  Lord;  here,  as  to  the  con- 
cerns of  the  public ;  Our  help  is  so.  It  is  a  comfort 
to  all  that  lay  the  interests  of  God's  Israel  near 
their  hearts,  that  Israel's  Gcd  is  the  same  that  made 


588 


PSALMS,  CXXV. 


the  world,  and  therefore  will  have  a  church  in  the 
world,  and  can  secure  th  it  church  in  the  times  of 
the  greatest  danger  and  distress.  In  him  tlierefore 
let  the  church's  friends  put  tlieir  confidence,  and 
they  shall  not  be  put  to  confusion. 

PSALM  CXXV. 

This  short  psalm  may  be  summed  up  in  those  words  of  the 
prophet,  (ha.  iii.  10,  1 1.)  Say  ye  to  the  righteous,  It  shall 
he  well  with  him.  Woe  to  the  ivicked,  it  shall  be  ill  loith 
him.  Thus  are  life  and  deilh,  the  blessing  and  tlie 
curse,  set  before  us  often  in  the  psalms,  as  well  as  in  the 
law  and  the  prophets.  I.  It  is  certainly  well  with  the 
people  of  God;  for,  1.  They  have  the  promises  of  a  good 
God,  that  they  shall  be  fixed,  (v.  I.)  and  safe,  (v.  2.)  and 
not  always  under  the  hatches,  v.  3.  2.  They  have  the 
prayers  of  a  good  man,  which  shall  be  heard  for  them, 
V.  4.  11.  It  is  certainly  ill  with  the  wicked,  and  particu- 
larly with  the  apostates,  v.  5.  Some  of  the  Jewish  rab- 
bins are  of  opinion  that  it  has  reference  to  the  days  of 
the  Messiah;  however,  we  that  are  members  of  the  gos- 
pel-church may  certainly,  in  singing  this  psalm,  take  the 
comfort  of  these  promises,  and  the  more  so,  if  we  stand 
in  awe  of  the  threatening. 

A  sojig  of  degrees. 

1 .  P^l-IEY  that  trust  in  the  Lord  shall  he 
JL  as  mount  Zion,  lukich  cannot  be  re- 
(noved,  but  abideth  for  evei'.  2.  As  the 
mountains  are  round  about  Jerusalem,  so 
the  L'JRD  is  round  about  his  people  from 
henceforth,  even  for  ever.  3.  For  the  rod 
of  the  wicked  shall  not  rest  upon  the  lot  of 
die  righteous;  lest  the  righteous  put  forth 
their  hands  unto  iniquity. 

Here  are  three  very  precious  promises  made  to 
the  people  of  God,  which,  tliough  they  are  designed 
to  secure  the  welfare  of  the  church  in  general,  may 
be  applied  by  particular  believers  to  themselves, 
as  otlier  promises  of  tliis  nature  may. 

Here  is,  1.  The  character  of  God's  people  to 
whom  these  promises  belong.  Many  cidl  tliem- 
§elves  God's  pjople  who  have  no  part  nor  lot  in  this 
matter.  Bat  those  shall  have  the  benefit  of  tliem, 
and  may  tike  the  comfort  of  tliem,  (1.)  Who  are 
righteous,  {v.  3.)  righteous  before  God,  righteous  to 
God,  and  righteous  to  all  men;  for  his  s-.ke  jvistified 
and  sanctified.  (2.)  Who  trust  m  the  Lord,  who 
depend  upon  his  care,  and  devote  themselves  to  his 
honour.  All  that  deal  witli  God  must  deal  upon 
trust,  and  he  will  give  comfort  to  those  only  that  give 
credit  to  him,  and  make  it  to  appear  they  do  so,  by 
quitting  other  confidences,  and  venturing  to  the  ul;- 
most  for  God.  The  closer  our  expectations  are  con- 
fined to  God,  the  higher  our  expectations  may  be 
1  aised  from  him. 

2.  The  promises  themselves. 

(1.)  That  their  hearts  shall  he  established  by 
faith:  those  minds  shall  be  truly  stayed  that  are 
stayed  on  God;  They  shall  he  as  mount  Zion.  The 
church  in  general  is  called  mount  Zion;  (Heb.  xii. 
22.)  and  it  shall  in  this  respect  be  like  mount  Zion, 
it  shall  be  built  upon  a  rock,  and  its  interests  sliall 
be  so  well  secured,  that  the  gates  of  hell  shall  not 
firevail  against  it.  The  staljility  of  the  church  is 
the  satisfaction  of  all  its  well-wishers.  Particular 
persons,  who  trust  in  God,  shall  be  established; 
(Ps  cxii.  7.)  their  faith  shall  be  their  fixation,  Is;;. 
vii.  9.  T/ieij  shall  be  as  mount  Zion,  which  is  firm, 
as  it  is  a  mountain  supported  by  providence,  much 
more  as  a  holy  mountain  supported  hy  pi'omise. 
[!."]  They  cannot  be  removed  h\  tlie  prince  of  the 
power  of  the  air,  nor  by  all  his  suhtletj'  and  sti-ength. 
They  cannot  be  removed  from  their  integrity,  nor 
trom  their  confidence  in  God.  [2.  ]  They  abide  for 
ever  in  that  grace  which  is  the  earnest  of  their  ever- 
lasiing  c  "intinuance  in  glor)-. 


(2.)  That,  committing  themselves  to  God,  thtv 
sli  .11  be  safe,  under  his  prctccti-  n,  firm  all  tlie  in- 
sults of  their  enemies.  As  Jerusalem  had  a  natuml 
fastness  and  f  irtification  in  the  mountains  that  iverc 
round  about  it,  v.  2.  (those  mountains  not  onlj- 
sheltered  it  from  winds  and  tempests,  and  broke  th<' 
force  of  them,  but  made  it  also  very  difficult  of  a( 
cess  for  an  enemy,)  such  a  defence  is  God's  provi 
dence  to  his  people!  Observe,  [1.]  The  compass 
of  it;  The  Lord  is  round  about  his  people  on  every 
side;  there  is  no  gap  in  the  hedge  of  protection 
which  he  makes  round  about  his  people,  at  which 
the  enemy,  who  goes  about  them,  seeking  to  do 
them  a  mischief,  can  find  entrance.  Job  i.  10.  [2.] 
The  continuance  of  it;  from  henceforth  even  for 
ever.  Mountains  may  moulder  and  come  to  nought, 
and  rocks  be  removed  out  of  their  place,  (Job  xiv. 
18.)  but  God's  covenant  with  his  people  cannot  be 
broke?!,  (Isa.  liv.  10. )  nor  his  care  (f  thtm  cease. 
Tlieir  being  said  to  stand  fast  /o?-  ex<er,  {v.  1.)  and 
here  to  have  God  round  aboilt  them  for  ex'er,  inti- 
niates,  that  the  pr(  mises  (f  the  stability  and  security 
of  God's  people  will  have  their  full  accomplishment 
in  their  everlasting  state.  In  heaven  tliey  shall 
stand  fast  for  ever,  shall  be  as/iillajs  in  the  temple 
of  our  God,  and  go  no  more  out;  (Rev.  iii.  12.) 
and  there  God  himself,  with  his  gloiy  and  favour, 
will  be  round  about  tliem  for  ever. 

(3.)  That  their  troubles  sh;.ll  last  no  longer  than 
tVieir  strength  will  Rtr\e  to  bear  them  u])  under 
tliem,  V.  3.  (1.)  It  is  supposed  that  the  rod  of  the 
Tjicked  may  come,  may  fall,  upon  the  lot  of  the 
righteous.  The  rod  of  their  power  may  oppress 
them,  the  rod  of  tlieir  anger  may  vex  and  tomient 
them.  It  may  fall  upon  their  persons,  their  estates, 
their  liberties,  their  families,  their  names,  any  thing 
that  falls  to  their  lot;  only  it  cannot  reach  their 
sculs.  (2.)  It  is  promised,  that,  though  it  may  come 
upon  their  lot,  it  shall  not  rest  there,  it  shall  not  con- 
tinue so  long  as  the  enemies  design,  and  as  the  peo- 
jile  of  God  fear,  but  (Jed  will  cut  the  work  short  in 
righteousness;  so  short,  that  even  nvith  the  tempta- 
tion he  will  make  a  way  for  them  to  escape.  (3.) 
It  is  considered  as  a  reason  of  this  promise,  that,  if 
the  trouble  shoulel  continue  o\er-long,  the  righteous 
themselves  wruld  be  in  temptation  to  put  forth  their 
hands  to  iniquity,  to  join  with  wicked  people  in 
their  wicked  practices;  to  say  as  they  say,  anel  do 
as  they  do.  There  is  danger  lest,  being  long  perse- 
cuted for  their  religion,  at  length  they  grow  weaiy 
of  it,  and  willing  to  give  it  up;  being  kept  long  in 
expectation  ef  promised  mercies,  they  begin  to  dis- 
trust the  promise,  and  to  think  of  casting  Qod  oflF, 
upon  suspicion  of  his  having  cast  them  off.  See 
Ixxiii.  13,  14.  Note,  God  considers  the  frame  cf 
his  people,  and  will  proportion  their  trials  to  their 
strength,  by  the  care  of  his  providence,  as  well  as 
their  strength  to  their  trials,  by  the  power  of  his 
grace.  Oppression  makes  a  wise  inan  mad,  espe- 
cially if  it  continue  long;  tliercfe  re  for  the  elects'  sake 
the  d;»ys  shall  I^e  shortened,  that,  whatever  goes 
with  their  lr«t  in  this  world,  they  maynct  lose  their 
lot  among  the  chosen. 

4.  Do  good,  O  Loud,  unto  t/iose  that  be 
good,  and  to  theiji  that  are  upright  in  their 
hearts.  ^.  As  for  such  as  turn  aside  unto 
their  crooked  ways,  the  Lord  shall  lead 
them  forth  with  the  workers  of  iniquity: 
b?it  peace  shall  be  upon  Israel. 

Here  is, 

1.  The  prayer  the  psalmist  puts  up  for  the  hap- 
piness of  those  that  are  sincere  and  constant;  {v.  4.) 
Do  good,  O  Lord,  unto  those  that  are  good.  This 
teaches  us  to  pray  for  all  good  people,  to  make  sufi 


PS\LMS,  CXXVI. 


hllcat'ion  for  all  saints;  and  we  may  pray  in  faith 
loi-  them,  being  assured  that  those  who  do  well  shall 
cert-.inly  be  well  dealt  with.  They  that  arc  as  they 
shjuld  be,  shall  be  as  they  would  be,  provided  they 
be  ufiright  in  heart,  that  tliey  be  really  as  good  as 
thvy  seem  to  be;  with  the  ufiright  God  ivill  show 
himself  upright.  He  does  not  say,  Do  good,  O 
L.jrd,  to  them  that  are  perfect,  that  are  sinless  and 
spotless;  but,  to  them  that  are  sincere  and  holiest. 
(tc  d's  jn-omises  should  quicken  our  prayers.  It  is 
comf  jrt  ible  wishing  well  to  those  for  whom  God 
has  engaged  to  do  well. 

2.  The  prospect  he  has  of  the  ruin  of  hypocrites 
and  deserters;  he  does  not  pray  for  it,  /  have  not 
desired  the  woeful  day,  thou  knoivest,  but  he  pre- 
dicts it;  As  for  those  who,  having  known  the  way 
of  righteousness,  for  fear  of  the  rod  of  the  wicked, 
basely  turn  aside  out  of  it  to  their  wicked  ways,  use 
indirect  ways  to  prevent  trouble,  or  extricate  them- 
selves out  of  it;  or  those  who,  instead  of  I'eforming, 
grow  worse  and  worse,  and  are  more  obstinate  and 
dai'ing  in  their  impieties,  God  shall  send  them 
away,  cast  them  out,  and  lead  them  forth,  with  the 
workers  of  iniquity,  he  shall  appoint  them  their 
portion  with  the  worst  of  sinners.  Note,  (1.)  Sin- 
ful ways  are  crooked  ways;  sin  is  the  pen'erting  of 
that  which  is  right.  (2.)  The  doom  of  those  who 
turn  aside  to  those  crooked  ways,  out  of  the  right 
way,  will  be  the  same  with  theirs  who  have  all 
along  Walked  in  them;  nay,  and  more  grie\ous,  for 
if  any  place  in  hell  be  hotter  than  another,  that 
shall  be  the  portion  of  hypocrites  and  apostates. 
God  shall  lead  them  forth,  as  prisoners  are  led  forth 
to  execution.  Go,  ye  cursed,  into  everlasting  fire; 
and  these  shall  go  away,  all  their  former  righte- 
ousness shall  not  be  mentioned  unto  them.  The 
I-ist  words.  Peace  upon  Israel,  may  be  taken  as  a 
prayer;  God  preserve  his  Israel  in  peace,  when  his 
'udgments  are  abroad  reckoning  with  e\il-doers. 
'J ft  read  them  as  a  promise.  Peace  shall  be  upon 
Israel;  that  is,  [1.]  When  those  wlio  have  trea- 
cherously deserted  the  ways  of  God  meet  with  their 
own  destiiicticn,  those  who  faithfully  adhere  to 
them,  though  they  may  have  trouble  in  tlieir  way, 
tlieir  end  sh  ill  be  peace.  [2.]  The  destruction  of 
those  who  walk  in  crooked  ways  will  contribute  to 
the  peace  and  safety  of  the  church;  when  Herod 
was  cut  f;fF,  the  word  of  God  grew.  Acts  xii.  23, 
24.  [3.]  The  peace  and  happiness  of  God's  Israel 
will  be  the  vexation,  and  will  add  much  to  the  tor- 
ment, of  those  who  perish  in  their  wickedness,  Luke 
xiii.  28.  Isa.  Ixv.  13.  Aly  servants  shall  rejoice, 
but  ye  shall  be  ashamed. 

PSALM  CXXVI. 

It  was  with  reference  to  some  great  and  surprising  deliver- 
ance of  the  people  of  God  out  of  bondage  and  distress, 
that  this  psalm  was  penned;  most  likely  their  return  out 
of  Babylon  in  Ezra's  time.  Though  Babylon  be  not 
mentioned  here,  as  it  is,  (Ps.  cxxxvii.)  their  captivity 
there  was  the  most  remarkable  captivity,  both  in  itself, 
and  as  their  return  out  of  it  was  typical  of  our  redemp- 
tion by  Christ.  Probably,  it  was  penned  by  Ezra,  or 
some  of  the  prophets  that  came  up  with  the  first.  We 
read  of  singers  of  the  children  of  Asaph,  that  famous 
psalmist  who  returned  then,  Erra  ii.  41.  It  being  a  song 
of  ascenls,  in  which  twice  the  same  things  are  repeated 
with  advancement,  (v.  2,  3.  and  v.  4,  5.)  it  is  put  here 
among  the  rest  of  the  psalms  that  bear  that  title.  I. 
Those  that  were  returned  out  of  captivity  are  here  called 
upon  to  be  thankful,  v.  1.  -3.  II.  Those  that  were  yet 
remaining  in  captivity  are  here  prayed  for,  (v.  4.)  and 
encouraged,  v.  5,  6.  It  will  be  easy,  in  singing  this 
psalm,  to  apply  it  either  to  any  particular  deliverance 
wrought  for  the  church,  or  our  own  land,  or  to  the  great 
work  of  our  salvation  by  Christ. 

A  song  of  degrees. 

I.  'V^T'HEN  the  Lord  turned  again  the 
▼  T     captivity  of  Zion,  we  were  hke 


1^ 


5R9 

thorn  that  dream.  2.  Then  was  our  motith 
filled  with  laughter,  and  our  tongue  v\ith 
singing:  then  said  they  among  the  heathtm. 
The  Lord  hath  done  great  things  for  th(>m 
3.  The  Lord  hath  done  grejit  things  for  us. 
whereof  we  are  glad. 

While  the  people  of  Israel  were  captives  in  Ba 
bylon,  their  hai-ps  were  hung  upon  tlie  wilL  w-trees, 
for  then  God  called  to  weeping  and  mturnint-,  tlicn 
he  mourned  unto  them,  and  they  lamented.;  but, 
now  that  their  captivity  is  turned,  they  i  esume  their 
harps;  Providence  pipes  to  them,  ancl  tlu)  (knee. 
Thus  must  we  accommodate  ourselves  to  all  the 
dispensations  of  Providence,  and  be  suitably  affect- 
ed with  them.  And  the  harps  are  ncNtr  mere 
rnelodiously  tunable  than  after  such  a  melanchcly 
disuse.  The  long  want  cf  mercies  greatly  sweetens 
their  return. 

Here  is,  1.  The  deliverance  Gcd  had  wrought 
forthem;  He  turned  again  the  captivity  of  Zion. 
It  is  possible  that  Zion  may  be  in  captivity  for  the 
punishment  of  her  degeneracy;  but  her  captivity 
shall  be  turned  again,  when  the  end  is  answered, 
and  the  work  designed  by  it  is  effected.  Cynis,  f(,T 
reasons  of  state,  proclaimed  liberty  to  Grd's  c:  p 
tiyes,  and  yet  it  was  the  Lord's  donig,  nccf  rdine  f 
his  word  many  years  before.  God  sent  them  ii.t- 
captivity,  not  as' dross  is  put  into  the  fire  to  be  crn- 
sumed,  but  as  gold  to  be  refined.  Observe,  The 
release  of  Israel  is  called  the  turning  again  of  tlu 
captivity  of  Zion,  the  holy  hill,  where  God's  taber 
nacle  and  dwelling-place  were;  for  the  restoring  <■ ' 
their  sacred  interests,  and  the  reviving  of  the  pub- 
lic exercise  of  their  religion,  were  the  most  valua- 
ble advantage  of  their  return  out  of  captivity. 

2.  The  pleasing  sui-prise  that  this  was  to  them 
They  were  amazed  at  it;  it  came  so  suddenly,  tha 
at  first  they  were  in  confusion,  not  knowing  what  t. 
make  of  it,  nor  what  it  was  tending  to;  "  \^'e■  though 
ourselves  like  men  that  dream,  we  thought  it  toe 
good  news  to  be  tiiie,  and  began  to  questi(n  whether 
we  were  well  awake  or  no,  and  whether  it  was  not 
still,"  (as  sometimes  it  had  been  to  the  prrphets,) 
"  only  a  representation  of  it  in  vision;"  as  St.  Peter 
for  a  while  thought  his  deUverance  was,  Acts  xii. 
9.  Sometimes  the  people  of  God  are  thus  prevent- 
ed with  the  blessings  of  his  goodness  before  they 
are  aware.  We  were  like  them  that  are  recovered 
to  health,  so  Dr.  Hammond  reads  it;  such  a  com- 

j  fertable  happy  change  it  was  to  us,  as  life  from 
the  dead,  or  sudden  ease  from  exquisite  pain;  we 
thought  ourselves  in  a  new  world.  And  the  surprise 
of  it  put  them  into  an  ecstasy  and  transport  rf  joy, 
that  they  could  scarcely  contain  themselves  within 
the  bounds  of  decency  in  the  expressirns  of  it;  Onr 
mouth  was  filled  with  laughter,  and  our  tongue 
with  singing.  Thus  they  gave  vent  .to  their  joy, 
gave  glory  to  their  God,  and  gave  notice  to  all  alx  iit 
them  what  wonders  God  had  wrought  for  them. 
They  that  were  laughed  at  now  laugh,  and  a  new 
song  is  put  into  their  mouths.  It  was  a  laughter  cf 
joy  in  God,  not  scorn  of  their  enemies. 

3.  The  notice  which  their  neighbours  took  cf  it; 
They  said  among  the  heathen,  Jehovah,  the  Gcd  cf 
Israel,  has  done  great  things  for  that  pecple,  such 
as  our  gods  cannot  do  for  us.  The  heathen  had  ob- 
served their  calamity,  and  had  triumphed  in  it,  Jer. 
xxii.  8,  9.  Ps.  cxxxvii.  7.  Now  thev  could  not  but 
observe  their  deliverance,  and  admire  that.  It  put 
a  reputation  upon  those  that  had  been  scorned  and 
despised,  and  made  them  lookconsidei-able;  besides, 
it  turned  greatly  to  the  honour  of  God,  and  extorted 
from  those  that  set  up  other  gods  in  competitioi 
with  him,  an  acknowledgment  oifhis  wisdom,  power 
and  providence. 


590 


PSALMS,  CXXVIl. 


4.  The  acknowledgments  which  they  themselves 
(iiade  of  it,  x'.  3.  The  heathen  were  but  spectators, 
ajid  spake  of  it  only  as  matter  of  news;  they  had 
no  part  or  lot  in  the  matter;  but  the  people  of  God 
i])ake  of  it  as  sharers  in  it.  (1.)  With  application; 
' '  He  has  done  great  things  for  us,  things  that  we 
are  interested  in,  and  have  advantage  by."  Thus 
It  is  comfortable  speaking  of  the  redemption  Christ 
has  wrought  out,  has  wrought  out  for  us,  who  loved 
"le,  and  gave  himself  for  me.  (2.)  With  affection; 
whereof  we  are  glad'.  Tlie  heathen  were  amazed 
at  it,  and  some  of  them  angry,  but  we  are  glad. 
While  Israel  went  a  whoring  from  their  God,  joy 
was  forbidden  them;  (Hos.  ix.  1.)  but  now  that  the 
iniquitv  of  Jacob  was  purged  by  the  captivity,  and 
their  sin  taken  away,  now  God  makes  them  to  re- 
joice. It  is  the  repenting  reforming  people  that 
are,  and  shall  be,  the  rejoicing  people.  Observe 
here,  [1.]  God's  appearances  for  his  people  are  to 
be  looked  upon  as  great  things.  [2.]  God  is  to  be 
eved  as  the  Author  of  all  the  great  things  done  for 
the  church.  [3.]  It  is  good  to  observe  how  the 
church's  deliverances  are  for  us,  that  we  may  re- 
joice in  them. 

4.  Turn  again  our  captivity,  O  Lord, 
as  the  streams  in  the  south.  5.  They  that 
sow  in  tears  shall  reap  in  joy.  6.  He  that 
goeth  forth  and  weepeth,  bearing  precious 
seed,  shall,  doubtless,  come  again  with  re- 
joicing, bringing  his  sheaves  7Dith  him. 

These  verses  look  forward  to  the  mercies  that 
were  yet  wanted;  they  that  were  come  out  of  cap- 
tivity were  still  in  distress,  e\en  in  their  own  land, 
(NeK.  i.  3.)  and  many  yet  remained  in  Babylon. 
And  therefore  they  rejoiced  with  trembling,  and 
bare  upon  their  hearts  the  grievances  that  were  yet 
to  be  redressed.     We  have  here, 

1.  A  prayer  for  the  perfecting  of  their  delive- 
rance; {v.  4.)  *'  Turn  again  our  cafitivity.  Let 
those  that  are  returned  to  their  own  land  be  eased 
of  the  burthens  which  they  are  yet  groaning  under. 
Let  those  that  remiun  in  Babylon  have  their  hearts 
stirred  up,  as  ours  were,  to  take  the  benefit  of  the 
liberty  granted. "  The  beginnings  of  mercy  are  en- 
couragements to  us  to  pray  for  the  completing  of  it. 
And  while  we  are  here  in  this  world,  there  will 
still  be  matter  for  prayer,  even  then  when  we  are 
most  furnished  with  matter  for  praise.  And  when 
we  are  free,  and  in  prosperity  ourselves,  we  must 
not  be  unmindful  of  our  brethren  that  are  in  trouble 
and  under  restraint.  The  bringing  of  those  that 
were  yet  in  captivity,  to  join  with  their  brethren 
that  were  returned,  would  be  as  welcome  to  both 
sides  as  streams  of  water  in  those  countries,  which, 
lying  fir  south,  were  parched  and  dry.  As  cold 
water  to  a  thirsty  soul,  so  would  this  good  news  be 
from  tliat  far. country,  Prov.  xxv.  25. 

2.  A  promise  for  their  encouragement  to  wait  for 
it,  assuring  them  that  though  they  had  now  a  sor- 
rowful time,  yet  it  would  end  well.  But  the  pro- 
mise is  expressed  generally,  that  all  the  saints  may 
comfort  themselves  with  this  confidence,  that  their 
seedness  of  tears  will  certainly  end  in  a  harvest  of 
joy  at  last,  v.  5,  6. 

(1.)  Suffering  saints  have  a  seedness  of  tears. 
They  are  in  tears  often,  they  share  in  the  calamities 
of  hum  tn  life,  and  commonly  have  a  greater  share 
in  them  than  others.  But  they  sonv  in  tears;  they 
do  the  duty  of  an  afflicted  state,  and  so  answer  the 
intentions  of  the  providences  they  are  vmder.  Weep- 
ing must  not  hinder  sowing;  when  we  suffer  ill  we 
must  be  doing  well.  Nay,  as  the  ground  is  by  the 
'  rain  prepared  for  the  seed,  and  the  husbandman 
sometimes  chooses  to  sow  in  the  wet,  so  we  must 


improve  times  of  affiictirn,  as  disposing  us  to  repen 
tance,  and  prayer,  and  humiliation.  Nay,  there 
are  tears  which  are  themselves  the  seed 'that  we 
must  sow;  tears  of  sorrow  for  sin,  our  own  and  others; 
tears  of  sympathy  with  the  afflicted  church ;  and  tears 
of  tenderness  in  jjrayer  and  under  the  word.  These 
are  precious  seed,  such  as  the  husbandman  sows 
when  corn  is  dear,  and  he  has  but  little  for  his  fa- 
mily, and  therefore  wetps  to  part  with  it,  yet  buries 
it  under  ground,  in  expectation  of  recei\ing  it  again 
with  advantage.  Thus  does  a  good  man  sow  in 
tears. 

(2. )  They  shall  have  a  harvest  of  joy.  The  trou- 
bles (i  the  saints  will  not  last  always,  but,  when 
they  have  done  their  work,  shall  have  a  happy  pe- 
riod. The  captives  in  Babylon  were  long  sowing 
in  tears,  but  at  length  they  were  brought  forth  with 
joy,  and  then  they  reaped  the  benefit  of  their  pa- 
tient suffering,  and  brought  their  sheaves  with  them 
to  their  own  land,  in  their  experiences  of  the  good- 
ness of  God  to  them.  Job,  and  Joseph,  and  David, 
and  many  others,  had  harvests  of  joy  after  a  sor- 
rowful seedness.  They  that  sow  in  the  tears  of 
godly  sorrow,  shall  reap  in  the  joy  of  a  sealed  par- 
don and  a  settled  peace.  Those  that  sow  to  the 
spirit,  in  this  vale  of  tears,  shall  of  the  spirit  reap 
life  ex<erlasting,  and  that  will  be  a  joyful  harvest 
indeed.  Blessed  are  they  that  mourn,  for  they  shall 
be  for  ever  comforted. 

PSALM  CXXVIL 

This  is  a  family-psalm,  as  divers  before  were  state- poems, 
and  church-poems.  It  is  entitled  (as  we  read  it) /or  So- 
lomon,  dedicated  to  him  by  his  father.  He  having  a 
house  to  build,  a  city  to  keep,  and  seed  to  raise  up  to  his 
father,  David  directs  him  to  look  up  to  God,  and  to  de- 
pend upon  his  providence,  without  which  all  his  wisdon(i, 
care,  and  industry,  would  not  serve.  Some  take  it  to 
have  been  penned  by  Solomon  himself,  and  it  may  as 
well  be  read,  a  song  of  Solomon,  who  wrote  a  great 
many;  and  they  compare  it  with  his  Ecclesiastes,  the 
scope  of  both  beinp;  the  same,  to  show  the  vanity  of 
worldly  care,  and  how  necessary  it  is  that  we  keep  in 
with  God.  On  him  we  must  depend,  I.  For  wealth,  v.  1, 
2.  II.  For  heirs  to  leave  it  to,  v.  3.. 5.  In  singing  this 
psalm,  we  must  have  our  eye  up  unto  God  for  success 
in  all  our  undertakings,  and  a  blessing  upon  all  our  com- 
forts and  enjoyments,  because  every  creature  is  that  to 
us  which  he  makes  it  to  be,  and  no  more. 

^  song  of  degrees  for  Solomon. 

1.  in  XCEPT  the  Lord  build  the  house, 
JLIa  they  labour  in  vain  that  build  it:  ex- 
cept the  Lord  keep  the  city,  the  w^atch- 
man  waketh  hut  in  vain.     2.  It  is  vain  for 
you  to  rise  up  early,  to  sit  up  late,  to  eat  the 
bread  of  sorrows  :  for  so  he  giveth  his  be- 
[  loved  sleep.     3.  Lo,  children  are   a   heri- 
tage of  the  Lord  :   and   the  fruit  of  the 
I  womb  is  his  reward.     4.  As  arrows  are  in 
I  the  hand  of  a  mighty  man  :  so  -are  children 
i  of  the  youth.     5.  Happy  is  the  man  that 
j  hath  his  quiver  full  of  them  :  they  shall  not 
j  be  ashamed,  but  they  shall  speak  with  the 
enemies  in  the  gate. 

We  are  here  taught  to  have  a  continual  regard 
to  the  Divine  Providence  in  all  the  concerns  of  this 
life.  S-"lomon  was  cried  up  for  a  wise  man,  and 
would  be  a])t  to  k'an  to  his  own  understiinding  and 
forecast,  and  therefore  his  father  teaches  him  to 
look  higher,  and  to  take  God  along  with  him  in  his 
undertakings.  He  was  to  be  a  man  of  business, 
and  therefore  David  instnicted  him  how  to  manage 
his  business  under  the  direction  of  his  religion;  pa 


PSALMS,  CXXVIII. 


rents,  in  teaching-  their  children,  should  suit  their 
exhortations  to  thtir  condition  and  occasions. 

We  must  have  an  eye  to  Ciod, 

I.  In  all  the  affairs  and  business  of  the  family, 
e\'en  of  the  royal  f  imily,  for  king's  houses  are  no 
longer  safe  than  while  God  jjrotects  them.  We 
must  depend  upon  God's  blessing,  and  not  our  own 
contrivance, 

1.  For  the  raising  of  a  family;  Excefit  the  Lord 
build  the  house,  by  his  providence  and  blessing,  they 
labour  in  vain,  though  ever  so  ingenious,  that  build 
it.  We  may  understand  it  of  tae  material  house, 
except  the  Lord  bless  the  building;  it  is  to  no  pur- 
pose for  men  to  build,  any  more  than  for  the  build- 
ers of  Babel,  who  attempted  it  in  defiance  of  hea- 
ven, or  Hiel,  who  built  Jericlu/  under  a  curse.  If 
the  model  and  design  be  laid  in  pride  and  vanity,  or 
if  the  foundations  be  laid  in  oppression  and  injustice, 
(Hab.  ii.  11,  12. )  God  certainly  does  not  build  there; 
nay,  if  God  be  not  acknowledged,  we  have  no  rea- 
son to  expect  his  blessing,  and  withcut  liis  blessing 
all  is  nothing.  Or  rather,  it  is  to  Ije  understood  of 
the  making  of  a  family  considerable,  that  was  mean; 
men  labour  to  do  this  by  advantageous  matches,  of- 
fices, employments,  purchases;  but  all  in  vain,  un- 
less God  build  up  the  family,  and  raise  the  floor  out 
of  the  dust.  The  best  laid  project  fails,  unless  God 
crown  it  with  success:  see  Mai.  i.  4. 

2.  For  the  security  of  a  family  or  a  city;  for  these 
are  specified;  if  the  guards  of  the  city  cannot  secure 
it  without  God,  much  less  can  tlie  good  man  of  the 
house  save  his  house  from  being  broken  up.  Except 
the  Lord  keep  the  city  from  fire,  from  enemies,  the 
watchmen,  who  go  about  the  city,  or  patrol  upon 
the  walls  of  it,  though  they  neither  slumber  nor 
sleep,  wake  but  in  vain,  for  a  raging  fire  may  break 
out,  the  mischief  of  which  the  timeliest  discoveries 
may  not  be  able  to  prevent.  The  guard  may  be 
slain,  01  tht  city  betrayed  and  lost  by  a  thoui-ind 
accidents,  which  the  most  watchful  sentinel,  or  most 
cautious  governor,  could  not  v)bviate. 

3.  For  the  enriching  of  a  family;  that  is  a  work 
of  time  and  thought,  but  cannot  be  eflFected  wittiout 
the  favour  of  Providence,  any  more  than  that  which 
is  the  product  of  one  happy  turn;  "It  is  in  x'ain  for 
you  to  rise  up.  early  and  sit  ufi  late,  and  so  to  deny 
yourselves  your  bodily  refreshments,  in  tlie  eager 
pursuit  of  the  wealth  of  the  world."  Usuall}',  those 
that  lise  early  do  not  care  for  sitting  up  late,  nor  can 
those  that  sit  up  late  easily  persuade  themselves  to 
rise  early;  but  there  are  some  so  hot  upon  the  world, 
that  they  will  do  both,  will  rob  their  sleep  to  pay 
their  cares;  and  they  have  as  little  comfort  in  their 
meals  as  in  their  rest,  they  eat  the  bread  of  sorrows. 
It  is  part  of  our  sentence,  that  we  eat  our  bread  in 
the  sweat  of  our  face;  but  those  go  further,  all  their 
days  they  eat  in  darkness,  Eccl.  v.  17.  They  are 
continually  full  of  care,  which  imbitters  their  com- 
forts, and  makes  their  lives  a  burthen  to  them.  All 
this  is  to  get  money,  and  all  in  vain,  except  God 
prosper  them,  for  riches  are  not  always  to  men  of 
understanding,  Eccl.  ix.  11.  They  that  love  God, 
and  are  beloved  of  him,  have  their  minds  easy,  and 
live  very  comfortably,  without  this  ado.  Solomon 
was  called  Jedidiah,  Beloved  of  the  Lord;  (2  Sam. 
xii.  25.)  to  him  the  kingdom  was  promised,  and  then 
it  was  in  vain  for  Absalom  to  rise  up  early,  to  whee- 
dle the  people,  and  for  Adonijah  to  make  such  a 
stir,, and  to  say,  /  ivill  be  king;  Solomon  sits  still, 
and,  being  beloved  of  the  Lord,  to  him  he  gives 
sleep  and  the  kingdom  too.  Note,  (1.)  Inordinate 
excessive  care  about  the  things  of  this  world,  is  a 
vain  and  fiTiitless  thing;  we  weary  ourselves  for 
vanity,  if  we  have  it,  and  often  wearv  ourselves  in 
vain  for  it,  Hag.  i.  6,  9.  (2.)  Bodily  sleep  is  God's 
gift  to  his  beloved.  We  owe  it  to  his  goodness  that 
nur  sleep  is  safe,  (Ps.  iv.  8.)  that  it  is  sweet,  Jer. 


591 

xxxi.  25,  26.  Then  God  gives  us  sleep,  as  he  gives 
it  to  his  beloved,  when  with  it  he  gives  us  grace  to 
lie  down  in  his  fear,  i^  lur  souls  returning  to  him,  and 
reposing  in  him  as  oui  Rest,)  and  when  we  awake,  to 
be  still  with  him,  and  to  use  the  refreshment  we 
have  by  sleep  in  his  service.  He  gives  his  beloved 
sleep,  quietness,  and  contentment  of  mind,  a  com 
fortable  enjoyment  of  what  is  present,  and  a  com 
fortable  expectation  of  what  is  to  come.  Our  care 
must  be  to  keep  ourselves  in  the  love  of  God,  and 
then  we  may  be  easy,  whether  we  have  little  or 
much  of  this  world. 

II.  In  the  increase  of  the  family;  he  shows, 
1.  That  children  are  God's  gift,  v.  3.  If  chil- 
dren are  withheld,  it  is  God  tliat  withholds  them 
(Gen.  XXX.  2.)  if  they  are  given,  it  is  God  that  gives 
them;  (Gen.  xxxiii.  5.)  and  they  are  to  us  what  he 
makes  them,  comforts  or  crosses.  Solomon  multi- 
plied wives,  contrary  to  the  law,  but  we  never  read 
of  more  than  one  son  that  he  had;  for  those  that  de- 
sire children,  as  an  heritage  from  the  Lord,  must 
receive  them  in  the  way  that  he  is  pleased  to  give 
them,  by  lawful  marriage  to  one  wife;  (Mai.  ii.  15.) 
therefore  one,  that  he  might  seek  a  seed  of  God.  But 
they  shall  commit  whoredom,  and  shall  not  increa-^i. 
Children  are  a  heritage,  and  a  reward;  and  are  so 
to  be  accf  unted  blessings,  and  not  burthens;  for  he 
that  sends  mouths  will  send  meat,  if  we  trust  in  him. 
Obed-edom  had  eight  sons,  for  the  Lord  blessed 
him  because  he  had  entertained  the  ark,  1  Chron. 
xxvi.  5.  Children  are  a  heritage  for  the  Lord,  as 
well  asfro?n  him;  they  are  my  children,  (says  God,) 
which  thou  hast  borne  unto  me;  (Ezek.  xvi.  20.)  and 
then  tliey  are  most  our  honour  and  comfort,  when 
they  are  accounted  to  him  for  a  generation. 

L.  That  they  are  a  good  gift,  and  a  great  support 
and  defence  to  a  family;  jis  arrows  are  in  the  hand 
of  a  mighty  man,  who  knows  how  to  use  them  for 
his  own  s;ifcty  and  advantage,  so  are  children  of  the 
youth,  children  born  to  their  parents  when  they  are 
young,  winch  are  the  strongest  and  most  healthful 
children,  and  are  grown  up  to  serve  them  by  the 
time  they  need  their  service.  Or  rather,  children 
who  are  themselves  young;  they  are  instraments  of 
much  good  to  their  parents  and  fiimilies,  which  may 
fortify  themselves  with  them  against  their  enemies. 
The  family  that  has  a  large  stock  of  children,  is 
like  a  quiver  full  of  arrows,  of  different  sizes  we 
may  suppose,  but  all  of  use  one  time  or  other;  chil- 
dren of  different  capacities  and  inclinations  may  be 
se\^eral  ways  ser\iceable  to  the  family.  He  that  has 
a  numerous  issue  may  boldly  sfieak  with  his  enemy 
in  the  gate  in  judgment;  in  battle  he  needs  not  fear, 
having  so  many  good  seconds,  so  zealous,  so  faithful, 
and  in  the  vigour  of  youth,  1  Sam.  ii.  4,  5.  Observe 
here.  Children  of  the  youth  are  arrows  in  the  hand, 
which,  with  prudence,  may  be  directed  aright  to 
the  mark,  God's  glory,  aiid  the  service  of  their 
generation;  but  afterward,  when  they  are  gone 
abroad  into  the  world,  they  are  arrows  out  of  the 
hand,  it  is  too  late  to  bend  them  then.  But  these 
arrows  in  the  hand  too  often  prove  arrows  in  the 
heart,  a  constant  grief  to  their  godly  parents,  whose 
gray  hairs  they  bring  with  sorrow  to  the  grave. 

PSALM  CXXVIIL 

This,  as  the  former,  is  a  psalm  for  families.  In  that,  we 
were  taup^hl  that  the  prosperity  of  our  families  depends 
upon  the  blessing  of  God;  in  this,  we  are  tauo-ht  that  the 
only  way  to  obtain  that  blessing-  which  will  make  our 
families  coinforlable,  is,  to  live  in  the  fear  of  God,  and  in 
obedience  to  him.  They  that  do  so,  in  general,  shall  be 
blessed,  v.  1,  2,  4.  In  particular,  I.  Thev  shall' be  pros- 
perous and  successful  in  their  employm"ents.  v.  2.  II. 
Their  relations  shall  be  agreeable,  v.  3.'  III.  They  shall 
live  to  see  their  families  brought  up,  v.  6.  IV.  They 
shall  have  the  satisfaction  of  seeing  the  church  of  God 
in  a  flourishing  condition,  v.  5,  6.  We  must  sing  this 
psalm  in  the  firm  belief  of  this  truth.  That  religion  and 


693 


PSALMS,  CXXVUI. 


piety  are  the  best  friends  to  outward  prosperity,  giving 
God  the  praise  that  it  is  so,  and  that  we  have  found  it  so, 
and  encouraging  ourselves  and  others  with  it. 

A  song  of  degrees. 

1.  "OLESSED  is  every  one  that  feareth 
_IJ  the  Loud;  that  vvalketh  in  his  ways. 

2.  For  thou  shalt  eat  the  labour  ofthy  hands : 
happy  shah  thou  he,  and  //  shall  be  well  with 
thee.  3.  Thy  wife  shall  be  as  a  fruitful  vine 
by  the  sides  of  thy  house :  thy  children  like 
olive-plants  round  about  thy  table.  4.  Be- 
hold, that  thus  shall  the  man  be  blessed  that 
feareth  the  Lord.  5.  The  Lord  shall  bless 
thee  out  of  Zion :  and  thou  shalt  see  the 
good  of  Jeriisalem  all  the  days  of  thy  life. 
6.  Yea,  thou  shalt  see  thy  children's  chil- 
dren, and  peace  upon  Israel. 

It  is  here  showed  that  s^ndlincss  has  the  promise 
of  the  life  that  now  is,  and  of  that  which  is  to  come. 

I.  It  is  here  again  and  a;-;  lin  Uiid  down  as  an  un- 
doubted trutli,  that  they  who  are  truly  holy  are  tru- 
ly hafifiy.  Thfv  whose  blessed  state  we  are  here 
assured  of,  are  such  as  fear  the  Lord,  and  walk  in 
his  ways;  such  as  have  a  deej)  reverence  cf  God  upon 
their  spii-its,  and  evidence  it  by  a  regular  and  con- 
stant conformity  to  his  will.  Where  the  fear  of 
God  is  a  commanding  principle  in  the  heart,  the 
tenor  of  the  conversation  Avill  be  accordingly;  and 
in  vain  do  we  pretend  to  be  of  those  that  fear  God, 
if  we  do  not  make  conscience  both  of  keeping  to  his 
ways,  and  not  trifling  in  them  or  drawing  back. 
Such  are  blessed,  (t.  1.)  and  shall  be  blessed,  xi.  4. 
God  blessed  them,  and  his  pronouncing  them  blessed 
makes  them  so.  They  are  blessed  now,  they  shall 
be  blessed  still,  and  for  ever.  This  blessedness, 
arising  from  this  blessing,  is  here  secured,  1.  To  all 
the  saints  universally;  Blessed  is  every  one  that 
.fears  the  Lord,  whoever  he  be;  in  every  nation,  he 
that  fears  (iod,  and  works  righteousness,  is  accepted 
of  him,  and  therefore  is  blessed.  Whether  he  be 
high  or  low,  rich  or  poor,  in  the  world,  if  religion 
rule  him,  it  will  protect  and  enrich  him.  2.  To 
such  a  saint  in  particular;  thus  shall  the  man  be 
blessed;  not  only  the  nation,  the  church  in  its  public 
capacity,  but  the  particular  person  in  his  private 
interests.  3.  We  are  here  encouraged  to  apply  it 
to  ourselves;  {x>.  2.)  "Hapfiy  shalt  thou  be;  thou 
mayest  take  the  comfort  of  the  promise,  and  expect 
the  benefit  of  it,  as  if  it  were  directed  to  thee  by 
name,  if  thou  fear  God,  and  walk  in  his  ways. 
Happy  shalt  thou  be;  that  is,  It  shall  be  well  with 
thee;  wh;itever  befalls  thee,  good  shall  be  brought 
out  of  it;  it  shall  be  well  with  thee  while  thou  livest, 
better  when  thou  diest,  and  best  of  all  to  eternity. " 
It  is  asserted,  (v.  4.)  with  a  note  commanding  atten- 
tion. Behold,  thus  shall  the  ?nan  be  blessed;  behold 
it  by  faith  in  the  promise;  l:)chold  it  by  observation 
in  the  performance  of  the  promise;  behold  it  with 
assurance  that  it  shall  be  so,  ['••:  God  is  faithful;  and 
with  admiration  that  it  should  be  so,  for  we  merit  no 
favour,  no  lilessing,  from  iiim. 

II.  Particular  promises  are  here  made  to  godly 
people,  which  they  may  de])cnd  upon,  as  far  as  is 
for  God's  glory  and  their  good;  and  that  is  enough. 

1.  That,  by  the  blessing  of  God,  they  shall  get 
anhonest  livelihood,  and  live  comfortably  upon  it. 
It  is  not  jjromised  that  thev  shall  live  at  ease,  with- 
out care  or  pain^,  but.  Thou  shalt  eat  the  labour  of' 
thy  hands.  Here  is  a  double  ]iromise,  (1.)  That 
they  shall  have  something  to  do,  (for  an  idle  life  is  a 
miserable  uncomfortable  life,)  and  shall  have  health 
and  strength,  and  capacity  of  mind,  to  do  it,  ajid 
shall  not  be  forced  to  be  beholden  to  others  for  ne- 


cessary food,  and  to  live,  as  the  disabled  poor  do, 
upon  the  labours  of  other  people.  It  is  as  much  a 
mercy,  as  it  is  a  duty,  with  quietness  to  work  ana 
eat  our  own  bread,  2  Thess.  iii.  12.  (2.)  That  the) 
shall  succeed  in  their  employments,  and  they  and 
theirs  shall  enjoy  what  they  get;  others  shall  net 
come  and  cat  the  bread  out  of  their  mouths,  not 
shall  it  be  taken  from  them  either  by  oppressive 
rulers  or  invading  enemies;  God  will  not  blast  it  and 
blow  upon  it,  as  he  did;  (Hag.  i.  9.)  and  his  blessing 
will  make  a  little  go  a  great  way.  It  is  very  pleasant 
to  enjoy  tlie  fruits  of  our  own  industry;  as  the  sleep, 
so  the  food,  of  a  labouring  man  is  sweet. 

2.  That  they  shall  have  abundance  of  comfort  in 
their  family-relations.  As  a  wife  and  children  are 
very  much  a  man's  care,  so,  if  by  the  grace  of  Gcd 
they  are  sucli  as  the)-  should  be,  they  are  very  much 
a  man's  deliglit,  as  much  as  any  creature-comfoit. 
(1.)  The  wfe  shall  be  as  a  vine  by  the  sides  of  the 
house,  not  only  as  a  spreading  vine,  which  sen"es  for 
an  ornament,  but  as  a  fruitful  vine,  which  is  fv'.r  pro- 
fit, and  with  the  fiiiit  whereof  both  Ciod  and  man 
are  honoured,  Judg.  ix.  13.  The  vine  is  a  weak 
and  tender  j^lant,  and  needs  to  be  sujjported  and 
cherished,  but  it  is  a  very  \aluuble  plant,  and  some 
think  (because  all  the  products  of  it  were  prohibited 
to  the  Nazarites)  it  was  the  tree  of  knowledge  itself. 
The  wife's  place  is  the  husband's  house;  there  her 
business  lies,  and  that  is  her  castle;  W/iere  is  Sarah 
thy  wife?  Behold,  in  the  tent;  where  should  she  be 
else.''  Her  place  is  by  the  sides  of  the  house,  not  under 
foot  to  be  trampled  on,  nor  yet  upon  the  house-top 
to  domineer:  it  she  be  so,  she  is  but  as  the  grass 
ufion  the  house-top,  in  the  next  psalm;  but  on  the 
side  of  the  house,  being  a  rib  nut  of  the  side  of  the 
man;  she  shall  be  a  loving  wife,  as  the  vine,  which 
cleaves  to  the  house-side,  an  obedient  wife,  as  the 
vine,  which  is  pliable,  and  grows  as  it  is  directed- 
She  shall  be  fniitful  as  the  vine,  not  only  in  children, 
but  in  the  fruits  of  wisdom,  and  righteousness,  and 
good  management,  the  branches  of  which  run  over 
the  wall,  (Gen.  xlix.  22.  Ps.  Ixxx.  11.)  like  a  fruit- 
ful vine,  not  cumbering  the  ground,  or  bringing 
forth  sour  grapes,  or  grapes  of  Sodom,  but  good 
fruit.  (2.)  The  childre7i  shall  be  as  olive-plants, 
likely  in  time  to  be  olive-trees,  and,  though  wild  by 
nature,  yet  grafted  into  the  good  olive,  and  partaking 
of  its  root  and  fatness.  Rem.  xi.  17.  It  is  pleasant 
to  parents,  who  have  a  table  spread,  though  Ixit  with 
ordinary  fare,  to  see  their  children  round  about  it; 
to  have  many  children,  enough  to  surro\md  it,  and 
those  with  them,  and  not  scattered,  rr  the  parents 
forced  from  them;  Job  makes  it  one  of  the  first  in- 
stances of  his  former  prosperity,  tliat  his  children 
were  about  him.  Job  xxix.  5.  Parents  love  to  have 
their  children  at  table,  to  keep  up  the  pleasantnes-s 
of  the  table-talk;  to  have  them  ni  health,  craving 
food,  and  not  physic;  to  have  them  like  olive-plants, 
straight  and  green,  sucking  in  the  sap  of  their  good 
education,  and  likely  in  due  time  to  be  serviceable. 

3.  That  they  shall  ha\e  those  good  things  which 
God  has  promised,  and  which  they  pray  U  r;  1'he 
Lord  shall  bless  thee  out  of  Zion,  where  the  ark  of 
the  covenant  was,  and  where  the  pious  Israelites  at- 
tended with  their  devotions.  Blessings  out  of  Zion 
are  the  best  blessings,  which  flow,  n(  t  from  common 
providence,  but  from  special  grace,  Ps.  xx.  2. 

4.  That  they  shall  live  long,  to  enjoy  the  comforts 
of  the  rising  generations;  "Thou  shalt  see  thy  chil- 
dren's children,  as  Joseph,  Cien.  1.  23.  Thy  family 
shall  be  built  up  and  continued,  and  thou  shalt  have 
the  pleasui-e  of  seeing  it"  Children's  children,  if 
they  be  good  children,  are  the  crown  of  old  men, 
(Prov.  xvii.  6.)  who  are  apt  to  be  fond  of  their 
grand-children. 

5.  That  they  shall  see  the  welfare  of  God'} 
church,  and  the  land  of  their  nativity,  which  ever* 


PSALMS,  CXXIX. 


693 


man  n-ho  fears  God  is  no  less  concemed  tor  than 
fjr  tlie  prosperity  of  his  own  family.  "Thou 
sh  .It  be  blessed  in  ^Zion's  blessing,  and  wilt  think 
thyself  so.  Thou  shalt  see  the  good  of  Jerusalem 
as'long  as  thou  livcst,  though  thou  livest  long;  and 
shalt  not  have  thy  private  comforts  allayed  and  im- 
bittered  by  public  troubles. "  A  good  man  can  have 
little  comtort  in  seeing  his  children's  children,  unless 
withal  he  see  peace  upon  Israel,  and  have  hopes  of 
transmitting  the  entail  of  religion  pure  and  entire  to 
those  that  shall  come  after  him,  for  that  is  the  best 
inheritance. 

PSALM  CXXIX. 

This  psalm  relates  to  the  public  concerns  of  God's  Israel. 
It  is  not  certain  when  it  was  penned,  probably  when  they 
were  in  captivity  in  Babylon,  or  about  the  time  of  their 
return.  I.  They  look  back  with  thankfulness  for  the 
former  deliverances  God  had  wrought  for  them  and  their 
fathers,  out  of  the  many  distresses  they  had  been  in  from 
time  to  time,  v.  1.  -4.  II.  They  look  forward  with  a  be- 
lieving praver  for,  and  prospect  of,  the  destruction  of  all 
the  enemies  of  Zion,  v.  3.  .8.  In  singing  this  psalm,  we 
may  apply  it  both  ways  to  the  Gospel  Israel,  which,  like 
the' Old  Testament  Israel,  has  weathered  many  a  storm, 
and  is  still  threatened  by  many  enemies. 

A  song  of  degrees. 

1.  ll/|~Ai\Y  a  time  have  they  afflicted  me 
Iv JL  from  my  youth,  may  Israel  now 
say  ;  2.  Many  a  time  have  they  afflicted 
me  from  my  youth;  yet  they  have  not  pre- 
vailed against  me.  3.  The  ploughers  plough- 
ed upon  my  v  ack;  they  made  long  their  fur- 
rows. 4.  Tlu  Lord  is  righteous :  he  hath 
cut  asunder  the  cords  of  the  wicked. 

The  cliurch  of  God,  in  its  several  ages,  is  here 
spoken  of,  or  rather,  here  speaks,  as  one  sin- 
gle person,  now  old  and  gray-headed,  but  calling 
to  remembrance  the  former  days,  and  reflecting 
upon  the  times  of  old.  And,  upon  the  review,  it 
is  found, 

1.  That  the  church  has  been  often  greatly  dis- 
tressed bv  its  enemies  on  earth;  Israel  may  now 
say,  "  I  am  the  people  that  has  been  oppressed  more 
than  any  people,  that  has  been  as  a  sfieckled  bird, 

flecked  at  by  all  the  birds  round  about,"  Jer.  xii.  9. 
t  is  true,  they  brought  their  troubles  upon  them- 
selves by  their  sins,  it  was  for  them  tliat  God 
punished  them;  but  it  was  for  the  peculiarity  of 
their  covenant,  and  the  singularities  of  their  reli- 
gion, that